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SAN  DIEGO 


presented  to  the 
UNIVERSITY  LIBRARY 
UNIVERSITY  OF  CALIFORNIA 
SAN  DIEGO 

by 

From  the  Estate  of 
Mrs.  Anna  L.  Bailhache 


THE 

FAMILY  PRAYER  BOOK 


OR 

THE   BOOK  OF   COMMON   PRAYER, 

AND    ADMINISTRATION   OF 

THE    SACRAMENTS, 

AND   OTHER 

RITES  AND  CEREMONIES  OF  THE  CHURCH, 

ACCORDING    TO    THE    USE    OF 
IN    THE 

ACCOMPANIED    BY 

A  GENERAL  COMMENTARY, 

HISTORICAL,  EXPLANATORY,  DOCTRINAL,  AND  PRACTICAL : 

COMPILED  FROM  THE  MOST  APPROVED  LITURGICAL  WORKS,  WITH  ALTERATIONS  AND  ADDITIONS,  Ais 
ACCOMMODATED  TO  THE  LITURGY  OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE 
UNITED  STATES  OF  AMERICA. 

StrrcotgiJc  Etrttton  iXcljCsetr. 
BY   THOMAS    CHURCH   BROWNELL,   D.D.   LL.D. 

BISHOP  OF  THE  PROTESTANT  EPISCOPAL  CHURCH  IN  THE  STATE  OP  CONNECTICUT. 


Mia  dirjatg,   elg  vsg  i?ci). — St.  IgnaTIUS. 


;    PUBLISHED   BY    STANFORD   AND    SWORDS, 

NO.    139,    BROADWAY. 
MDCCCXLVI. 


Southern  District  of  New-  Yorl;  ss. 

BE  IT  RRMEMBERED,  That  on  the  twenty-sixth  da v  of  September.  1846,  Stanford  a>d 
SwoRi>..of  tlie  said  District,  hath  deposited  at  this  Office  the  tide  of  a  book,  the  title  of  which  is  m  the 
words  followino;,  to  wii : 

"  The  Family  Prayer  Book,  or  the  Book  of  Common  Prayer,  and  Administration  of  the  Sacrament*, 
and  othor  Rites  and  Ceremonies  of  the  Church,  according  to  the  use  of  the  Protestant  Episcopal  Church 
in  the  United  States  of  America,  accompanied  by  a  General  Commentary,  historical,  explanatory,  doc- 
innal.  and  practical:  compiled  from  the  most  approved  Liturgical  works,  with  alterations  and  additions, 
and  accommodated  to  the  Liturgy  of  the  Protestant  Episcopal  Church  in  the  United  States  of  America. 
Ster.K)iype  Edition  Revised.  By  Thomas  Church  Brownell,  D.D.  L  L.  D.,  Bishop  of  the  Protestant 
Episcopal  Church  in  tiie  State  ot  Connecticut.     M.'a  Units  cU  ►Sf  eroi.    St.  Ignatius. 

The  right  whereof  he  claims  as  Propiietor.  In  conformity  with  an  Act  of  Congress,  entitled  "  An 
Act  to  amend  the  several  Acts  respecting  copy-rights."  ^^^^^^^  ^    ^^^^^^ 

Clerk  of  the  Southern  District  of  New  York. 


I  do  hereby  certify  that  the  edition  of  the  Common  Prayer  Book,  the  Articles  and 
Offices,  to  which  this  Commentary  is  attached,  having  been  compared  and  corrected  by 
the  Standard  Book,  by  a  Presbyter  appointed  for  the  purpose,  according  to  the  Canon,  is 
permitted  to  be  published  accordingly. 

BENJAMIN  T.  ONDERDONK, 

Bishop  of  the  Diocese  of  New  York. 
iVeir  York,  June  26,  1841. 


PREFACE 


The  considerations  which  have  led  to  the  pubUcation  of  the  following  work,  were  stated 
at  large  in  the  Prospectus  of  the  Editor.  Some  of  the  leading  ones  may  properly  be  reca- 
pitulated in  this  place.  It  is  well  known  that  the  Scholars  and  Divines  of  the  Church  of 
England  have  expended  much  labour  in  the  elucidation  of  her  Book  of  Common  Prayer. 
The  history  of  its  several  Offices  has  been  investigated,  and  their  import  fully  explained ; 
the  system  of  doctrines  it  inculcates  has  been  successfully  defended  and  established  ;  and 
the  whole  has  been  commended  to  the  judgment,  and  enforced  upon  the  conscience  and  the 
heart,  by  the  most  earnest  practical  appeals.  But  the  works  of  these  writers  on  the  Litur- 
gy are  diffused  through  a  great  number  of  volumes.  Some  of  them  have  become,  in  a 
measure,  obsolete  in  their  style,  and  some  of  the  most  valuable  of  them  are  hardly  to  be 
obtained,  even  in  England  ;  while  no  complete  work  on  the  Liturgy  has  yet  been  issued 
from  any  American  Press.  The  result  is,  that  those  among  us  who  wish  to  profit  by  such 
works,  can  only  gratify  their  inclinations  at  great  expense,  and  with  much  difficulty  ;  while 
a  very  large  portion  of  the  members  of  our  Church  remain  but  imperfectly  instructed  in  the 
full  import  of  those  services  which  constitute  the  formulary  of  her  worship,  and  the  ritual 
for  the  administration  of  her  sacraments.  ^ 

A  judicious  compilation  from  the  works  of  the  best  English  writers  on  the  Liturgy  ;  so 
comprehensive  as  to  contain  all  that  is  most  interesting  and  useful,  and  yet  at  so  moderate 
a  price  that  it  may  be  brought  into  general  use,  seems  greatly  to  be  needed  by  our  Church ; 
and  it  has  been  the  object  and  endeavour  of  the  Editor  to  supply  this  desideratum. 

In  the  prosecution  of  his  work,  he  has  thought  it  expedient  to  present  the  Commentary 
on  the  Morning  and  Evening  Prayers  of  the  Church,  mostly  in  his  own  language,  and 
somewhat  at  large ;  condensing  what  has  been  said  by  many  writers  into  single  articles, 
attached  to  each  particular  part  of  the  service.  As  this  portion  of  the  work  will  probably 
be  most  frequently  read  in  a  devotional  way,  such  an  arrangement  was  thought  convenient, 
to  preserve  the  connexion,  and  to  prevent  those  interruptions  which  must  otherwise  occur 
in  passing  from  the  observations  of  one  writer  to  those  of  another.     But  in  most  other 


4  PREFACE.  • 

parts  of  tho  work,  the  Comments  selected  from  various  authors  have  been  inserted  in  their 
own  words,  with  the  name  of  the  author  subjoined  to  his  remarks.  And  on  all  controvert- 
ed doctrines,  those  writers  have  been  resorted  to,  who  have  been  most  distinguished  for 
thci:  judgment,  learning,  and  piety,  and  whose  opinions  have  received  the  most  unanimous 
sanction  of  Uie  Church.  The  remarks  for  which  the  Editor  may  feel  himself  responsible, 
either  as  their  author,  or  as  having  collected  them  from  various  sources  with  alterations, 
will  be  designated  by  having  the  initials  of  his  name  annexed  to  them.  Great  use  has 
been  made'of  the  excellent  Compilation  of  Dr.  Mant,  the  present  Bishop  of  Killaloe,  which 
was  printed  at  the  Oxford  press  in  the  year  1820.  Where  the  notes  have  been  taken  from 
this  work,  tlie  names  of  the  authors  will  be  found  printed  in  Italics. 

It  has  been  a  leading  object,  in  the  following  work,  to  notice  all  the  principal  alterations 
of  the  English  Liturgy,  which  have  been  made  by  the  compilers  of  our  American  Book  ; 
and  to  state,  as  far  as  practicable,  the  considerations  on  which  they  were  founded.  In  this 
pari  of  his  labour,  the  Editor  has  been  kindly  assisted  by  the  correspondence  of  the  vene- 
rable Presiding  Bishop,  as  well  as  by  the  valuable  information  contained  in  his  "  Memoirs 
of  the  Church." 

In  the  use  of  the  English  Commentators,  omissions,  alterations,  and  additions  have  been 
made,  for  the  purpose  of  accommodating  their  remarks  to  the  state  of  the  American  branch 
of  the  Church  ;  and  on  some  subjects,  illustrations  have  been  sought  in  the  writings  of  the 
American  Bishops,  and  other  Clergy. 

The  several  parts  of  the  liiturgy  have  afforded  a  wide  range  for  comments  and  reflections. 
The  history  of  each  particular  part,  the  ideas  intended  to  be  conveyed  or  excited,  and  the 
doctrines  of  faith  and  practice  inculcated  or  recognised,  have  severally  occupied  the  atten- 
tion of  the  Compiler.  But  it  has  been  his  main  design  to  give  to  the  whole  work  a  jjracti- 
cal  character,  for  the  purpose  of  recommending  it  to  the  use  of  Families,  and  making  it  a 
help  to  their  domestic  devotions.  He  is  persuaded  that  many  who  habitually  use  the  Book 
of  Common  Prayer,  have  a  very  imperfect  apprehension  of  the  full  import  of  its  several 
Oflices  and  catch  but  a  faint  inspiration  from  that  spirit  of  piety  which  animates  them. 

If,  by  collecting  together  the  lights  which  have  been  shed  upon  the  Liturg}^  he  can  af- 
ford a  guide  to  its  clearer  comprehension,  and  a  more  pious  use  of  it,  his  labours  will  not 
have  been  in  vain.  • 

New-Haven,  January,  1823. 


INTRODUCTION. 


I. — OF  THE  ADVANTAGES  OF  FORMS  OP  PRAYER  FOR  PUBLIC  WORSHIP. 


The  Protestant  Episcopal  Church  in  the 
United  States  of  America,  following  ancient, 
primitive,  and,  until  within  these  few  centu- 
ries, universal  usage,  has  presci'ibed  a  form 
OF  PRAYER,  or  LITURGY,  for  pubHc  worship. 
This  form  she  has  received,  and  with  few 
and  unessential  alterations  adopted,  from  the 
Church  of  England,  "  to  whom  she  is  in- 
debted under  God,  for  her  first  foundation, 
and  for  a  long  continuance  of  nursing  care 
and  protection."  (1.) 

She  conceives  that  forms  of  prayer  are 
justified  by  many  particular  and  important 
advantages.,  as  well  as  by  Scripture,  and 
ancient  and  primitive  uaaj^e. 

Forms  of  prayer  possess  many  impoi'tatit 
advantages.  When  public  v/orship  is  con- 
ducted according  to  a  prescribed  form,  the 
people  are  previously  acquainted  with  the 
prayers  in  which  they  are  to  join,  and  are  thus 
enabled  to  render  unto  God  a  reasonable  and 
enlightened  service.  In  forms  of  prayer, 
that  dignity  and  propriety  of  language, 
so  necessary  in  supplications  addressed  to 
the  infinite  Majesty  of  Heaven,  may  be  pre- 
served. They  prevent  the  particular  opin- 
ions and  dispositions  of  the  minister  from 
irijluencing  the  devotions  of  the  congrega- 
tion. They  serve  as  a  standard  of  faith  and 
practice,  impressing  on  both  minister  and 
people,  at  every  performance  of  public  wor- 
ijhip,  the  important  doctrines  and  duties  of 
the  Gospel.  And  they  render  the  service 
more  animating,  by  unitingihe  peoplewith 
the  minister  in  the  performance  of  public 
worship. 

The  peculiar  advantages  of  forms  of  prayer 
are  thus  forcibly  displayed  by  an  eminent 
prelate  of  the  Church  of  England.  (2.)  "  A 

(1.)  Preface  to  the  Book  of  Common  Prayer  of 
the  Prot.  Epis.  Church. 
(2.)  Bishop  Newton,  the  learned  author  of  the 


prescribed  form  of  worsl.ip  is  not  subject  to 
the  same  inconveniences  with  extemporary 
effusions.  If  there  should  be  nothing  absurd 
and  unbecoming  in  them,  yet  the  audience 
must  first  endeavour  to  understand  the 
words  ;  and  then  they  must  weigh  and  con- 
sider the  sense  and  meaning  ;  and  then  they 
must  deliberate  whether  such  requests  ofo. 
proper  for  persons  in  their  condition,  before 
they  can  lawfully  join  in  them  ;  and  by  that 
time  the  minister  is  passed  on  to  some  other 
subject,  which  requires  the  like  attention 
and  consideration  ;  and  so  their  curiosity 
may  be  raised,  and  they  may  exercise  their 
judgment,  but  there  can  scarce  be  any  room 
left  for  devotio7i." 

"A  precomposed  form  of  praj'^er — is  so 
far  from  obstructing  or  quenching  our  de- 
votion, as  is  pretended,  that  it  assists  and 
injlames  it ;  the  matter  and  the  words  are 
both  prepared  to  our  hands  ;  we  know  before 
what  is  to  follow,  that  we  may  lawfully  join 
in  it ;  and  no  other  attention  is  required  but 
to  raise  our  affections.  And  let  me  ask,  is 
not  the  spirit  of  the  congregation  equally 
stinted,  whether  the  minister  pray  in  an  ex- 
temporary or  in  a  composed  regular  form  ? 
And  which  is  the  more  fit  and  proper  for 
the  people  to  receive,  a  form  of  prayer  from 
the  wisdom  and  authority  of  the  whole 
Church,  or  to  depend  upon  the  discretion  of 
every  single  minister  ?" 

"  But  a  precomposed  form  of  prayer  is  not 
only  liable  to  no  juat  objection  ;  but  hath 
besides  several  advantages  to  recommend  it. 
It  is  more  for  the  honor  of  Almighty  God, 
expresses  more  reverence  and  devotion,  pre 
serves  greater  propriety  and  decency  of  lan- 
guage.— It  is  likewise   more  for  the  edifica- 

Dissertations  on  the  prophecies.  See  his  ser- 
mon on  forms  of  prayer  in  the  3d  vol.  of  his 
works. 


INTRODUCTION. 


fion  of  men  as  well  as  for  the  honor  of  God. 
For  who  can  question,  which  is  likely  to  be 
nioijt  instructive  and  edifying]:,  hasty  concep- 
tions, or  studied  compositions  ;  the  produc- 
tions of  an  individual,  or  the  wisdom  of  the 
Church,  prepared  and  digested  into  form  and 
order  ?  It  is  better  not  only  for  the  people,  but 
for  the  Ministers  too  ;  for  as  it  prevents  any 
vain  oslbiilation  of  their  talents  in  the  more 
learned,  so  it  supplies  the  more  ifl^norant 
with  what,  perhaps,  they  could  ill  compose  of 
tlieinselvj's.  Moreover  it  better  establishes 
and  secures  the  uniti/  of  faith  (Oid  worship  ; 
hinders  the  heterodox  from  infusing  their 
particular  notions  in  their  prayers,  which  is, 
perhaps,  the  most  artful  and  plausible  way 
of  inftising  them;  reduces  all  the  Churches 
to  an  nniformity,  prevents  any  disagreement 
or  contradiction  in  their  petitions,  and  iu- 
Biructs  them,  as  they  worship  the  same  God,  to 
worship  him  with  the  same  mind  and  voice." 
The  use  of  precomposed  forms  of  prayer 
for  public  worship  is  also  justified  by  Scrip- 
ture and  the  practice  of  thii  primitive 
Church.  The  public  service  of  the  Jews 
W.1S  conducted  according  to  prescribed  forms. 
The  Lcvites  who  v/ere  appoirited  by  David 
(3.)  '•'  to  stand  every  morning  to  thank  and 
praise  the  Lord,  and  also  at  even,"  must  have 
performed  this  duty  according  to  some  set 
form,  in  which  they  could  all  join.  The 
book  of  Psalms  was  indited  by  the  Holy 
Ghost,  with  the  view  of  supplying  forms  of 
prayer  and  praise  for  the  joint  use  of  the 
cony^regation  (4.)  Oax  Saviour^  by  joining 
in  communion  with  the  Jewish  Church,  and 
particularly  by  giving  to  his  disciples  the 
form  of  prayer  called  the  Lord's  Prayer,  tes- 
tified, in  the  strongest  manner,  his  approba- 
tion of  set  forms.  The  Apostles  and  dis- 
ciples no  doubt  joined,  until  our  Lord's  as- 
cension, i)i  the  Jewish  worship,  which  was 
conducted  according  to  a  prescribed  form. 
In  the  writings  of  the  earliest  Fathers,  we  find 
the  expressions,  comm,on  prayers.,  constitu- 
ted prayers  ;  from  which  it  is  evident  that 
the  primitive  Christians  had  forms  of  prayers. 

(3.)  1  Chron.  23—30. 

(4.)  See  Prideaux's  Conn.  B.  6.  Part  1.  Sec.  2. 


The  pious  Author  of  the  Ecclesiastical 
polity,  termed  by  way  of  eminence  "  The 
learned  and  judicious"  Hooker,  thus  deliv- 
ers his  judgment  concerning  forms  of  pray- 
er :  (5.)  "  No  doubt  from  God  it  hath  pro- 
ceeded, and  by  us  it  must  be  acknowledged, 
as  a  work  of  singular  care  and  providence, 
that  the  Church  hath  evermore  held  a  pre- 
script form  of  prayer  :  although  not  in  all 
things  every  where  the  same,  yet  for  the  most 
part  retaining  still  the  same  analogy.  So 
that  if  the  Liturgies  of  all  ancient  Churches 
throughout  the  world  be  compared  among 
themselves,  it  may  be  easily  perceived  they 
had  all  one  original  mould.,  and  that  the  pub- 
lic prayer  of  the  people  of  God  in  Churches 
throughly  settled,  did  never  use  to  he  vol- 
untary dictates  proceeding  from  any  merDs 
extemporal  wit.  To  him  who  considers 
the  grievous  and  scandalous  inconveniences 
whereunto  they  make  themselves  daily  sub- 
ject, with  whom  any  blind  and  secret  corner 
is  judged  a  fit  house  of  common  prayer  ; 
the  manifold  confusion  which  they  fail  into, 
where  every  man's  private  spirit  and  gift, 
as  they  term  it,  is  the  only  Bishop  that  or 
daiaeth  him  to  this  ministry  ;  the  irksome 
deformities  by  which,  through  endless  and 
senseless  effusions  of  indigested  prayers, 
fhey,  who  are  subject  to  no  certain  order, 
but  pray  both  what  and  how  they  list,  often- 
times disgrace,  in  most  insufferable  manner 
the  worthiest  part  of  Christian  duty  towards 
God  ;  to  him,  I  say,  who  weigheth  duly  all 
these  things,  the  reasons  cannot  be  obscure? 
why  God  doth  in  public  prayer  so  much  re- 
spect the  solemuity  of  places  where,  the 
authority  and  calling  of  persons  hyxvhom, 
and  the  precise  appointment  even  with 
what  iDords  and  sentences,  his  name  should 
be  called  on  amongst  his  people."  Bp. 
Hobart's  Companion  for  the  Book  of  Com- 
mon Prayer. 

It  has  been  objected  to  forms  of  prayer 
that  they  are  "  a  Jdndrance  to  a  zealous 
praying  by  the  Spirit.''^  To  this  objection 
the  following  reply  of  the  learned  and  pious 

(5.)  See  his  Ecclesiastical  Polity,  Book  V.  Sec- 
tion 25. 


INTRODUCTION. 


Dean  Comber  may  be  considered  a  conclu- 
sive answer. 

"  Whoever  makes  this  objection,  and  af- 
firms we  can  not  pray  by  the  Spirit  in  the 
words  of  a  form,  must  beware  his  ignorance 
betray  him  not  into  a  dangerous  uncharita- 
bleness,  and  perhaps  blasphemy.  For  the 
saints  of  the  Old  Testamejit  prayed  by 
forms,  and  so  did  Christ  himself  in  the 
Nev),  and  he  taught  his  Apostles  a  form  to 
pray  by,  and  dare  any  say  they  prayed  not 
by  the  Spirit  ?  Have  not  all  Churches  since 
the  Apostles'  limes  to  our  days,  had  their 
forms  of  prayer  ?  And  did  not  the  devout- 
est  men  of  all  ages  compose  and  use  such  ? 
Was  ever  extempore  prayer  heard  of  in  pub- 
lic (till  of  late)  unless  on  special  occasions  ; 
and  do  we  think  no  Church  nor  persons 
prayed  by  the  Spirit  till  now?  To  come 
nearer  still :  Have  not  France  and  Geneva 
their  forms  ?  And  did  not  learned  Calvin 
(and  the  best  reformed  divines)  use  a  form 
before  their  sermons  ?  And  is  not  an  un- 
studied prayer  a  form  to  the  people,  who 
are  confined  to  pray  in  the  speaker's  words? 
And  will  you  say  these  all  pray  without  the 
Spirit  of  God  ?  But  sure  we  hug  the  -phrase 
oi  praying  by  the  spirit,  not  attending  the 
se7ise.  For  the  meaning  doubtless  is,  to  be 
so  assisted  by  the  Holy  Ghost,  that  (our 
thoughts  being  composed,  and  our  souls 
calmed,  and  our  hearts  deeply  affected  with 
our  wants,  and  the  divine  all-sufficiency)  we 
can  pray  with  a  strong  faith,  and  a  fervent 
love.  When  we  are  so  intent  upon  our  re- 
quests that  we  duly  weigh  them,  and  pursue 
every  petition  with  pressing  importunity, 
ardent  desires,  and  vigorous  affections,  this 
is  the  spirit  of  prayer.  And  thus  we  can 
better  pray  by  the  Spirit  in  the  words  of  a 
form,  than  we  can  do  when  our  mind  is 
employed  in  inventing  new  expressions. 
For  having  a  forrn  (which  custom  hath 
made  familiar)  we  have  all  things  set  down 
to  our  hands,  which  we  or  others  want ;  and 
we  are  at  leisure  to  improve  the  good  mo- 
tions of  the  Spirit ;  having  no  more  to  do  but 
to  join  our  souls  and  affections  to  every  pe- 
tition, and  follow  them  up  to  heaven  in  most 


passionate  and  zealous  wishes  that  God 
would  grant  them.  Whereas  in  extempore 
prayer,  the  petitions  expire  into  air  in  a  mo- 
ment :  for  neither  minister  nor  people  knew 
them  before,  nor  can  remember  them  after- 
wards ;  the  one  being  busy  in  inventing, 
the  other  in  expecting  a  pleasing  novelty. 
And  methinks  it  argues  more  of  the  Spirit  of 
God,  when  v/e  can  attend  the  old  prayers 
with  zeal  and  love,  than  when  we  need  va- 
riety and  novel  expression,  to  screw  us  up 
into  a  devotion  too  much  like  artifice,  aiwi 
seeming  rather  to  be  moved  by  the  pleasure 
of  fancy,  than  the  actings  of  desire.  We  may 
judge  of  the  effects  of  God's  Spirit  rather 
by  disposing  our  hearts  to  join  in  a  well- 
composed  form,  than  by  filling  our  heads 
with  new  prayers,  or  opening  our  mouths 
in  fluent  expressions  ;  both  which  may  be 
done  without  the  help  of  the  Spirit,  but  to  be 
devout  without  it  is  most  impossible.  To 
which  \<'Q  shall  only  add,  that  many  truly 
good  men,  and  sound  members  of  on  } 
Church,  do  daily  use  these  prayers  with  as 
much  spirit  and  life,  with  as  serious  and 
sincere  devotion,  as  any  in  the  world  can 
do.  And  this  they  account  a  demonstration 
that  the  Spirit  doth  assist  them  in  this  form. 
And  so  it  may  assist  these  mistaken  persons 
if  thoy  v/ill  lay  down  their  groundless  pre- 
judice, and  strive  to  serve  God  thus  as  well 
as  they  can.  So  would  the  good  Spirit  as- 
sist their  prayers,  and  make  up  our  differ- 
ences, giving  us  one  mind  and  one  spirit, 
that  with  one  heart  and  one  mouth  we  might 
glorify  one  God." 

But  it  has  been  further  urged,  says  Dean 
Comber,  that  "  though  these  prayers  may  be 
good  in  themselves,  they  will  grow  flat  and 
tiresome  by  daily  use,  and  consequently  be- 
come an  impediment  to  devotion." 

In  answer  to  this  objection  it  may  be  re- 
plied, he  says,  that  "  we  come  not  to  the 
house  of  God  for  recreation,  but  for  a  sup- 
ply of  our  wants  ;  and  therefore  this  might 
be  a  better  reason  for  an  einpty  theatre  than  a 
thin  congregation.  We  come  to  God  in  pub- 
lic, to  petition  for  the  relief  of  our  general 
necessities,  and  those  of  the  whole  Church  ; 


6 


INTRODUCTION. 


viz.  for  pardon  of  sin,  peace  of  conscience, 
unci  succours  of  divine  grace,  and  a  deliver- 
ance from  sin  and  satan,  death  and  hell :  as 
also  for  food  and  raiment,  health  and 
strenfjih,  protection  and  succei«,  in  all  our 
concerns ;  and  more  generally  for  the  peace 
of  the  kiugdoni,  the  prosperity  of  the  Church, 
the  propni^ation  of  the  gospel,  and  tlie  suc- 
cess of  il.s  ministers.  Now  rhese  things  are 
always  needful,  and  always  the  same,  to  be 
prayed  for  every  day  alike. — Wherefore  (un- 
less we  be  so  vain  as  to  fancy  God  is  delight- 
ed with  variety  and  change  as  well  as  we) 
what  need  is  tliL-re  to  alter  the  phrase  every 
day,  or  wliat  efficacy  can  a  new  model  give 
to  our  old  requests?  Particular  wants  and 
single  cases  may  be  3npplied  by  the  closet 
(!evotions,  for  the  public,  whether  hyform  or 
i-x  temp  ore,  can  never  reach  all  those  which 
are  so  numerous  and  variable.  Wherefore 
one  form  may  fit  all  that  ought  to  be  asked 
in  the  Church  ;  and  why  then  should  we 
desire  n  needless  and  infinite  variety  and  al- 
teration ?  If  we  do,  it  is  out  of  curiosity,  not 
necessity.  The  poor  man  is  most  healthful 
whose  labour  procures  him  both  appetite  and 
digestion  :  who  seldom  changeth  his  dish, 
yet  finds  a  relish  in  it,  and  a  new  strength 
from  it  every  day.  And  so  it  is  with  the  so- 
ber and  industrious  Chistian,  who,  busying 
himself  in  serving  God,  gets  daily  a  new 
sense  of  his  wants,  and  consequently  a  fresh 
appetite  to  these  holy  forms,  which  are  nev- 
er dat  or  dull  to  him  that  brings  new  affec- 
tions to  them  every  day.  It  is  the  Epicure 
and  luxurious,  or  the  diseased  man  that 
needs  qnelques  choses,  or  sauces,  to  make 
his  daily  bread  desirable.  And  if  this  be 
our  temfjer,  it  is  a  sign  of  a  diseased  soul, 
and  an  effect  of  our  surfeiting  on  holy  things. 
In  this  we  resemble  those  murmurers  who 
despised  the  bread  of  Heaven  because  they 
had  h  daily,  and  loaihed/nauna  its^elf,  call- 
ing it  in  scorn  dry  meat.  This  was  suf- 
ficient to  sustain  their  bodies,  and  satisfy 
their  hunger,  but  they  required  meat  for 
their  soul ;  that  is,  to  feed  their  fancies 
and  their  lusts ;  even  as  we  do,  for  whom 
the  Church  hath  provided  prayers  sufficient 
to  express  our  needs,  but  not  to  satiate  our 


wanton  fimcies,  nor  gratify  the  lust  of  our 
curiosity  ;  and  we  complain  they  are  insip- 
id ;  so  perhaps  they  are  such,  for  the  man- 
na  had  no  taste  to  the  wicked  ;  but  it  suit- 
ed itself  to  the  appetite  and  taste  of  every 
good  man,  as  the  Jews  tell  us  in  their  tra- 
ditions. Sure  I  am,  it  is  true  here  :  For  if 
we  be  curious  and  proud,  or  carnal  and 
profane,  there  is  no  gust  in  the  Common 
Prayers  ;  but  a  truly  pious  man  can  every 
day  here  exercise  repentance  and  faith,  love 
and  desire,  and  so  use  them  as  to  obtain 
fresh  hopes  of  mercy,  peace  of  conscience, 
increase  of  grace,  and  expectations  of  glory  ; 
and  whoever  finds  not  this,  tlie  fault  is  not 
in  the  prayers,  but  in  the  indisposition  of 
his  own  heart."  Dean  Comber. 

Thus,  then,  we  see  how  excellent  and  su- 
perior in  all  raspects  is  the  liturgy  of  our 
Church  ;  and  how  admirably  she  has  pro- 
vided for  the  two  important  objects  of  the 
public  service,  instruction  and  devotion. 
T^helesso7is,  the  creeds,  the  comm,andnients, 
the  epistles  and  gospels,  contain  the  most 
important  and  impressive  instruction  on  the 
doctrines  and  duties  of  religion  :  Wiiile  the 
confession,  the  collects  and  prayers,  the 
litany  and  thanksgivings,  lead  the  under- 
standing and  the  heart  through  all  the  sub- 
lime and  affecting  exercises  of  devotion.  In 
this  truly  evangelical  and  excellent  liturgy, 
the  supreme  Lord  of  the  universe  is  invoked 
by  the  most  appropriate,  affecting,  and  sub- 
lime epithets  :  all  the  wants  to  which  man, 
as  a  dependant  and  sinful  being,  is  subject, 
are  expressed  in  language  at  once  simple, 
concise,  and  comprehensive ;  these  wants 
are  urged  by  confessions  the  most  hUmble, 
and  supplications  the  most  reverejitial  and 
ardent :  the  all  sufficient  merits  of  Jesus 
Christ,  the  Saviour  of  the  world,  are  uni- 
formly urged  as  the  only  effectual  plea,  ti.e 
only  certain  pledge  of  divine  mercy  and 
grace  ;  and  with  the  most  instructive  les 
sons  from  the  sacred  oracles,  and  the  most 
profound  confessions  and  siipplirations,  is 
mingled  the  sublime  chorus  of  praise  begun 
by  the  Minister,  and  responded  with  one 
heart  and  voice  from  the  assembled  congre- 
gation.   The  mind,  continually  passing  from 


INTRODUCTION. 


•  one  exercise  of  worship  to  another,  and,  in- 
stead of  one  continued  and  uniform  prayer, 
sending  up  its  wishes  and  aspirations  in  short 
and  varied  collects  of  supplications,  is  never 
suffered  to  grow  languid  and  weary.  The 
•h  affections  of  the  worshipper  ever  kept  alive 
by  the  tender  and  animating  fervor  which 
breathes  through  the  service ;  he  worships 
his  God  and  Redeemer  in  spirit  and  in  truth, 
with  reverence  and  awe,  witli  livelygratitude 
and  love  ;  the  exalted  joys  of  devotion  are 
poured  upon  his  soul  ;  he  feels  that  it  is  good 
for  hh/i  to  draw  near  unto  Qod,  and  that  a 
day  spent  m  his  courts,  is  better  than  a  thou- 
sand passed  in  the  tents  of  the  ungodly. 

Thus  delightful  and  edifying  will  every 
person  find  the  service  who  joins  in  it  with 
sincerity ;  who  unites  liis  h^^art  with  his 
voice,  in  the  parts  o^i  the  service  assigned  to 
the  people  ;  and  who  accompanies  the  min- 
ister in  thought  and  affection  through  the 
supplications  and  prayers,  lifting  up  his  heart 
in  secret  ejaculations  corresponding  to  the 
public  addresses  of  the  minister  to  the  throne 
of  God.  A  person  who  thus  sincerely  offers 
his  devotions  according  to  the  liturgy  of  the 
Church  may  be  satisfied  that  he  is  worship- 
ping God  "  with  the  spirit  and  with  the  un- 
derstanding also."  The  more  frequently  and 
seriously  he  joins  in  the  service,  the  more  will 
he  be  impressed  with  its  exquisite  beauties, 
which  tend  at  once  to  gratify  his  taste  and  to 
quicken  hisdevotion.  That  continual  change 
of  language  in  prayer  which  some  persons 
appear  to  consider  as  essential  to  spiritual 
devotion,  it  would  be  impossible  to  attain, 
even  were  every  minister  left  to  his  own 
discretion  in  public  worship.  The  same  ex- 
pressions would  necessa'  ily  recur  frequently 
in  his  prayers.  Tiicy  would  soon  sink  into 
a  form,  destitute  of  that  propriety  and  dignity 
of  sentiment  and  language,  of  that  variety, 
that  simplicity,  and  affecting  fervor  which 
characterize  the  liturgy  of  the  Church. 

If  the  charge  of  dull  uniformity  may  with 
propriety  be  urged  against  the  prayers  of  the 
Church,  it  may  with  equal  justice  be  urged 
against  that  exalted  and  inspired  composition 
the  Lord's  prayer.  And  yet  we  can  surely 
2 


i  offer  no  prayer  more  acceptable  to  God  than 
the  one  prescribed  by  his  blessed  Son.  A 
lively  glow  of  the  fancy  and  animal  spirits 
may  be  excited  where  there  is  little  of  the 
spirit  of  true  devotion,  where  the  understand- 
ing and  the  feelings  are  not  deeply  and  per- 
manently interested.  The  novelty  that  is 
sought  for  in  extempore  effusions  tends  to 
occupy  the  imagination  with  the  words  that 
are  employed,  and  thus  diverts  the  mind 
from  the  proper  business  of  devotion.  He 
who  with  sincerity  and  humility  makes  it 
his  regular  business  to  worship  God  accord- 
ing to  the  solemn  forms  of  the  liturgy,  may 
be  assured  that  he  renders  unto  God  an 
acceptable  service,  even  if  he  should  not 
always  feel  those  lively  atid  ardent  emotions 
which  depend  in  no  inconsiderable  degree 
upon  constitutional  temperament,  upon  the 
state  of  health,  and  various  external  circum- 
stances. 

'•  It  is  the  true  and  sincere  devotion  of  the 
heart  only  that  can  ma'co  our  prayers  acc<^p- 
table  unto  God.  It  is  tliis  only  which  gives 
life  and  vigor  and  true  acceptance,  to  all  our 
religious  addresses  unto  him.  Without  this, 
how  elegantly  and  moving  soever  the  prayer 
may  be  composed,  and  with  how  much  seem- 
ing fervor  and  zeal  soever  it  may  be  poured 
out.  all  is  as  dead  matter,  and  of  no  validity 
in  the  presence  of  our  God.  It  is  true,  a 
new  jingle  of  words,  and  a  fervent  delivery 
of  them  by  the  minister  in  prayer,  may  have 
some  effect  upon  the  auditors,  and  ofien  raise 
in  such  of  them  as  are  affect  d  this  wa\ ,  a 
devotion  which  otherwise  they  would  not 
have.  But  this  being  wholly  artificial, 
which  all  drops  again,  as  soon  as  the  engine 
is  removed  that  raised  it,  it  is  none  of  that 
true  habitual  devotion,  which  alone  can  ren- 
der our  prayers  acceptable  unto  God."  (6.) 

The  length  of  the  service  has  been  some- 
times a  subject  of  co  r;plaint.  Yet  so  excel- 
lent and  appropriate  is  every  part  of  it,  that 
it  wodd  be  difficult  to  determine  where 
with  propriety  it  could  be  curtailed.  On 
this  subject  there  would  certainly  be  a  great 

(6.)  Dean  Prideaux,  Com.  of  Old  and  New  Tes- 
tament, Book  6.  Part  1. 


10 


INTRODUCTION. 


diversity  of  opinion,  and  the  Church  would 
therefore  probably  lose  much  more  than  she 
would  gain  by  any  alteration  of  the  service. 
In  its  present  state  it  has  become  venerable 
from  time,  and  has  always  served  as  an  ani- 
mating guide  to  the  devotions  of  the  pious. 
Let  every  person  who  objects  to  the  length 
of  the  service  seriously  consider,  whether 
this  objection  does  not  arise  in  a  considerable 
degree  from  an  indisposition  to  discharge  the 
duties  of  public  worship,  and  from  laying 
too  much  stress  on  preachings  wliich,  though 
an  appoiutod  mean  of  grace,  ought  certainly 
ever  to  be  subordinate  to  the  more  important 
duty  of  worshipping  God.  It  is  worthy  of 
remark'  also,  that  the  service  is  not  entirely 
occufiied  with  prayer.  The  reading  of  por- 
tions of  the  Holy  Scriptures  and  the  reciting 
of  the  p?alnis  constitute  no  inconsiderable 
))art  of  it.  The  blending  of  instruction  and 
devotion  :  the  transition  from  prayer  to 
[iraise,  and  from  one  short  supplication  to 
anotlier ;  the  mingling  of  the  responses  of 
the  people  with  the  addresses  of  the  min- 
ister, aiford  an  interesting  variety  in  the 
service,  which  is  one  of  its  most  excellent 
and  valuable  characteristics. 

Long  then  may  the  Church  preserve  invio- 
late a  form  of  service,  which  is  calculated  to 
cljorish  in  her  members  a  spirit  of  devotion 
cqunlly  remote  from  dull  and  unprofitable 
hike  war  mness  on  the  one  hand,  and  from 
blind,  extravagant,  and  indecent  enthusiasm 
on  the  other — a  form  of  service  which  has 
ever  served  to  brighten  t!ie  pious  graces  of 
her  members  ;  and  in  the  season  of  declen- 
sion and  error,  to  preserve  the  pure  flame  of 
truth  and  tlie  genuine  spirit  of  evangelical 
piety.  Witli  such  sacred  and  commendable 
caution,  does  the  Episcopal  Church  in  Ame- 
rica guard  this  service,  that  she  exacts  from 
all  her  ministers,  at  their  ordination,  a  solemn  ' 
promise  of  conformity  to  it ;  and,  in  one  of 
her  canons,  forbids  the  use  of  any  other 
prayers  than  those  contained  in  the  liturgy,    i 

Where  indeed  a  form  of  prayer  is  provid- 
ed, the  introduction  of  extempore  prayers,  I 
would  appear  liable  to  the  charges  of  being  ' 
unnecessary  and    presumptuous — unneces-  | 


sary,  because  it  is  to  be  supposed  tliat  the 
Church  has  fully  provided  in  her  service  for 
every  subject  of  prayer  ;  and  presumptuous, » 
because  it  carries  the  idea,  that  it  is  in  the 
power  of  an  individual  to  compose  prayers 
for  the  congregation  superior  to  those  pre- 
pared by  the  united  wisdom  and  piety  of  the 
Church.  Equally  presumptuous  would  be 
any  attempt  in  an  individual  minister  to  alter 
the  language  of  prayers  universally  admired 
for  their  correctness,  and  their  simplicity — 
prayers  in  the  language  of  which,  the  most 
eminent  divines,  and  the  first  scholars  in 
every  age  have  esteemed  it  a  privilege  to 
express  their  devotions. 

Were  these  wholsome  restraints  which 
confine  the  clergy  to  the  prescribed  form  re 
moved ;  were  every  minister  allowed  at  pleas- 
ure to  alter  the  service,  to  depart  from  the 
rubrics,  and  to  introduce  prayers  not  ap- 
proved by  the  Church  ;  that  iiniformily  of 
worship  which  constitutes  one  peculiar  ex- 
cellence of  the  Episcopal  Church  would  be 
destroyed.  No  limits  could  be  set  to  a  liberty 
peculiarly  liable  to  abuse.  There  would 
be  reason  to  apprehend,  that  the  spirit  of  ir- 
regular enthusiasm,  which  experience  proves 
is  seldom  satisfied  with  its  encroachments, 
or  soothed  by  indulgence,  would  fundamen- 
tally change,  and  perhaps  finally  subvert 
that  liturgy,  which  is  now  at  once  the  glory 
and  safeguard  of  the  Church,  the  nurse  of 
evangelical  truth,  and  of  spiritual  and  sober 
devotion.  (7.) 

(7.)  A  distinguished  Bishop  of  our  Church,  in 
his  late  sermon  at  a  consecration,  thus  bears  his  for- 
cible testimony  against  all  unlicensed  alterations  of 
the  service.  "  We  cannot,  however,  but  have  ob- 
served with  the  most  poignant  sorrow,  that  even 
our  desire  of  extending  the  Kingdom  of  the  Re- 
deemer has  been  a  door  of  admission  to  the  minis- 
try of  persons  who  disdain  vhatever  restraints 
may  be  imposed  by  public  reason  on  private  fan- 
cy. And,  indeed,  it  gives  us  one  of  the  most  me- 
lancholv  views,  whicli  can  be  taken  of  human  na- 
ture, to  find  evils  of  this  magnitude  arising  out  of 
a  combination  of  extraordinary  apparent  piety,  with 
a  disregard  of  the  most  e.vpLicit  promises  ichich 
can  be  made,  in  one  of  the  most  solemn  acts  to 
which  religion  can  give  her  sa'^ctionP  Bishop 
White  in  this  last  sentence  alludes  to  the  vows  of 


INTRODUCTION. 


11 


Against  an  event  thus  to  be  dreaded,  let 
every  friend  of  vital  piety,  of  primitive  order, 
of  evans^elical  worship,  most  solicitously 
guard.  Let  him  repress  in  himself  and  in 
others  all  tendency  to  innovation,  all  dispo- 
sition to  find  fault  with  a  service,  which  has 
been  deemed,  through  a  long  course  of  time, 
,in  the  judgment  of  some  of  the  wisest  and  best 
of  men,  to  be  the  most  perfect  of  human  com- 
^positions.  Above  all,  since  wn  enjoy  "  such 
an  excellent  form  of  prayer,  let  us  reverence 
it  accordingly ;  resort  to  it  frequently ;  at- 
tend to  it  devoutly  ;  accompany  it  not  only 
with  our  lips,  but  with  our  hearts  ;  repeat 
what  we  are  to  repeat ;  and  answer  what 
we  are  to  answer  ;  join  in  every  prayer  of 
the  minister  with  our  mind,  and  in  every 
response  and  Amen  with  our  voice  :  and  in 
all  respects  behave  like  those  who  are  in  the 
more  immediate  presence  of  God.  Then 
will  '=  the  words  of  our  mouths  and  the  me- 
ditations of  our  hearts  be  always  acceptable 
in  thy  sight,  O  Lord,  our  strength  and  our 
Redeemer."' 

Let  every  one  who  has  received  authority 
to  minister  in  the  sanctuary,  and  to  present 
the  prayers  of  the  people  at  the  throne  of 
God.  let  him  consider  it  as  his  most  sacred 
duty  to  perform  the  service  with  that  dignity 
and  correctness  of  manner,  and  above  all, 
with  that  solemn  and  fervent  spirit  of  piety, 
which  proceeding  unaffectedly  from  his  own 
heart,  will  always  find  its  way  to  the  hearts 
of  the  people,  and  engage  them  with  him  in 
the  sublime  exercises  of  devotion. 

"  Let  thy  priests,  O  Lord,  be  clothed  with 
salvation,  that  the  people  may  rejoice." — Bp. 
Hobart's  Companion  to  the  book  of  Common 
Prayer. 

To  the  above  remarks,  we  add  the  follow- 
ing commendations  of  the  Liturgy,  which 
are  not  less  distinguished  for  their  justness, 
than  for  their  eloquence.  They  are  from 
the  pens  of  Bishop  Newton,  Bishop  Jeremy 
Taylor,  and  Dean  Comber. 

"  Our   Liturgy,"   says   Bishop  Newton, 

ordination,  Avhich  in  the  most  solemn  manner,  bind 
every  minister  to  conform  to  the  doctrine,  discipline, 
and  worship  of  the  Church 


"  was  not  the  production  of  this  or  that  man 
— the  compilers  of  it  were,  not  only  the  best 
and  wisest  men  of  that  age  in  this  nation, 
but  they  consulted  likewise  the  most  eminent 
of  the  divines  abroad,  and  had  their  appro- 
bation of  it,  and  approved  it  yet  farther 
themselves,  by  dying  in  its  defence. 

It  was  composed  principally  out  of  Scrip- 
ture, or  out  of  ancient  liturgies  and  fathers. 
Even  where  entire  parts  and  passages,  are 
not  borrowed,  and  the  very  v;ords  of  iScrip- 
tiire  or  of  the  fathers  are  not  taken  or  applied, 
yet  their  spirit  and  maimer,  their  style  and 
character  are  still  preserved  ;  and  perhaps 
there  is  scarce  any  collect  in  our  liturgy, 
scarce  any  sentiment  or  expression  that  may 
not  be  justified  by  the  authority  of  one  or 
other  of  them.  What  a  comfort  and  satis- 
faction should  it  be  to  us,  that  we  are  such 
a  sound  part  of  the  Holy  Catholic  Church, 
that  we  thus  maintain  the  communion  of 
saints  ;  that  we  worship  God  in  the  same 
manner  as  the  Martyrs  and  the  Confessors 
and  best  of  Christians  did  in  the  purest 
ages;  and  the  spirit  of  tb.eir  Liturgies,  like 
the  spirit  of  Elijah  upon  Elisha,  hath  de- 
scended in  "a  double  portion"  upon  ours. 

Our  prayers  are  addressed  to  the  proper 
object  through  the  jiroper  mediator  ;  to  the 
one  God,  through  the  "one  Mediator  be- 
tween God  and  man,  the  man  Christ  Jesus." 
Each  collect  begins  with  a  solemn  invoca- 
tion of  the  one,  and  concludes  with  the  pre- 
vailing merits  and  intercession  of  the  other. 

It  is  besides  a  great  excellence  of  our  ser- 
vice to  have  so  many  shoi-t  distinct  petitions. 
They  are  thus  re:idered  more  fit  and  easy  to 
be  remembered  and  repeated.  Our  Liturgy 
in  this  respect  may  be  compared  to  a  string 
of  pearls,  every  one  valuable,  but  altogether 
almost  inestimable.  If  the  vv^hole  was  dis- 
posed in  one  continued  prayer,  though  it 
might  not  be  tedious,  yet  it  would  keep 
our  minds  upon  the  stretch  too  long  together ; 
whereas,  these  breaks  and  pauses  give  relief, 
our  souls  recover  breath  as  it  were,  and  we 
return  to  worship  again  with  new  spirit  and 
vigour. 

The  variety  of  our  service  is  another  ex- 


12 


INTRODUCTION. 


cellence  in  the  composition  of  it,  and  con- 
tributes much  to  the  keeping  up  of  our  at- 
tention and  devotion.  A  sameness  in  any 
thing  soon  satiates  and  wearie**  us  ;  and  it 
is  as  di(ficult  to  keep  the  mind  as  it  is  the 
bodv  Ion?  in  one  posture.  But  by  the  beau- 
tiful intermixture  of  prayer  and  praise,  of 
supplication  and  thanksgivings  of  confes- 
sion and  absolution,  of  hymns  and  creeds, 
of  psalms  and  tessons.  our  weariness  is  re- 
Hevrd,  onr  attention  is  renewed,  and  we  are 
led  on  agreeably  from  one  subject  to  another. 
Tiie  frame  of  our  Liturgy  is  somewhat  like 
the  frame  of  the  worlJ  ;  it  is  order  in  variety, 
and  though  all  the  parts  are  different,  yet 
the  whole  is  consistent  and  regular. 

What  renders  it  more  excellent  is  its  com- 
prehensiveness. There  is  nothing  that  re- 
lates either  to  ourselves  or  others,  nothing 
that  concerns  us  either  as  men  or  members 
of  society,  nothing  that  conduces  to  onr 
linppiness  in  this  world  or  in  the  world  to 
come,  but  is  comprehended  in  some  or  other 
of  the  petitions.  It  is  easy  while  the  minister 
is  reading  it,  to  appropriate  and  apply  any 
passages  to  ourselves  and  our  own  case.  A 
great  deal  is  expressed  but  more  is  implied  ; 
and  our  devotions  in  our  closets  and  in  our 
families,  we  cannot  better  perhaps  express 
than  in  the  words  of  our  Liturgy  ;  it  is  so 
suited  to  all  ranks  and  conditions,  and  adapt- 
ed to  all  wants  and  occasions. 

The  congregation  have  particular  reason 
to  be  pleased,  as  they  have  a  larger  share 
in  our  service  than  in  any  other  whatever : 
and  the  w/;? i^^cr  and  people  mutually  raise 
and  inflame  each  others'  devotions.  It  is 
a  singular  privilege,  therefore,  that  our 
people  enjoy  of  bearing  so  large  a  part  in 
our  service;  and  it  is  this  that  properly 
denominates  ours,  what  really  none  else  is, 
a  book  of  COMMON'  prayer. 

In  a  word,  our  Liturgy  is  in  every  re- 
spect excellently  contrived,  and  fitted  to 
promote  true  devotion.  The  language  is 
so  plain  as  to  be  level  to  the  capacities  of 
the  meanest,  and  yet  the  sense  is  so  noble 
as  to  raise  the  conceptions  of  the  greatest. 
The  manner  too  in  which  our  service  is 


performed  is  worthy  of  the  matter ;  our 
vest7nents  are  suitable  and  becoming  and 
the  very  emblem  of  holiness,  for  as  St. 
John  saith  "  the^«e  linen  clean  and  whito 
is  the  righteousness  of  the  saints;"  oui 
ceremonies  naither  too  many  nor  too  ie^, 
such  as  may  excite  and  cherish,  and  not 
such  as  may  distract  and  dissipate  our  de- 
votions. All  things  are  done  as  the  Apostle 
would  have  them  done,  "decently  and  in 
order,"  and  if  our  piety  is  not  eminent  and 
conspicuous  in  proportion  to  our  advantages, 
it  is  because  we  are  Vv-anting  to  ourselves, 
not  because  our  church  has  been  wanting 
in  making  proper  provision  for  us."  Bishop 
Newton. 

"  TheLiturgyof  the  Church  of  England," 
says  Bishop  .Teremy  Tajdor,  "  hath  advan- 
tages so  many  and  considerable,  as  not  only 
to  raise  itself  above  the  devotions  of  other 
Churches,  but  to  endear  the  affections  of 
good  people  to  be  in  love  with  Liturgies  in 
general.  To  the  Churches  of  the  Roman 
Communion  we  can  say  that  ours  is  Reform- 
ed :  to  the  Reformed  Churches  we  can  say. 
that  it  is  orderly  and  decent.  For  we  were 
freed  from  the  impositions  and  lasting  er- 
rors of  a  tyrannical  spirit,  and  yet  from  the 
extravagances  of  a  popular  spirit  too.  Our 
Reformation  was  done  without  tumult,  and 
yet  we  saw  it  necessary  to  reform :  we 
were  zealous  to  cast  away  the  old  errors ; 
but  our  zeal  was  balanced  with  considera- 
tion, and  the  results  of  authority.  We  were 
not  like  women  and  children  when  they  are 
affrighted  with  fire  on  their  clothes  ;  we 
shook  off  the  coal  indeed,  but  not  our  gar- 
ments ;  lest  we  should  have  exposed  our 
Church  to  that  nakedness,  which  the  excel- 
lent men  of  our  sister  Ciuirches  complained 
to  be  among  themselves.  And  indeed  it  is 
no  small  advantage  to  our  Liturg}'',  that  it 
was  the  offspring  of  all  that  authority,  which 
was  to  prescribe  in  matters  of  religion.  So 
that  it  was  not  only  reasonable  and  sacred, 
but  free  both  from  the  indiscretion,  and, 
which  is  very  considerable,  even  from  the 
scandal  of  popularity.  That  only,  in  which 
the    Church    of   Rome    had    prevaricated 


INTRODUCTION. 


13 


against  the  word  of  God,  or  innovated  against 
apostolic  tradition,  was  pared  away.  Great 
part  of  it  consisted  of  the  very  words  of  Scrip- 
ture, as  the  Psahns,  Lessons,  Hymns,  t^pis- 
tles,  and  Gospels  :  and  tha  rest  was  in  every 
particular  made  as^reeable  to  it.  and  drawn 
from  the  Liturgies  of  the  ancient  Church. 
The  Rubrics  of  it  were  written  in  the  blood 
of  some  of  the  compilers,  men  famous  in 
their  generations ;  whose  reputation  and  glo- 
ry of  martyrdom  hath  made  it  immodest  for 
the  best  of  men  now  to  compare  themselves 
with  them.  And  its  composure  is  so  admi- 
rable, that  the  most  industrious  wits  of  its 
enemies  can  scarce  find  out  an  objection,  of 
value  enough  to  make  a  doubt,  or  scarce  a 
scruple,  in  a  serious  spirit.  There  is  no 
part  of  religion,  but  is  in  the  offices  of  the 
Church  of  England.  For,  if  the  soul  desires 
to  be  humbled,  she  hath  forms  provided  of 
confession  to  God  before  his  Church  :  if  she 
will  rejoice  and  give  God  thanks  for  particu- 
lar blessings,  there  are  forms  of  thankssrivinof 
for  all  the  solemn  occasions,  which  could  be 
foreseen,  and  for  which  provision  could  by 
public  order  be  made  :  if  she  will  commend 
to  God  the  public  and  private  necessities  of 
the  Church  and  single  persons,  the  whole 
body  of  collects  and  devotions  supplies  them 
abundantly :  and  if  her  devotions  be  high 
and  pregnant,  and  prepared  to  fervency  and 
importunity  of  congress  with  God,  the  Lita- 
ny is  an  admirable  pattern  of  devotion,  full 
of  circumstances  proportionable  to  a  quick 
and  earnest  spirit. — When  the  revolution  of 
the  anniversary  calls  on  us,  to  perform  our 
duty  of  special  meditation  on,  and  thankful- 
ness to  God  for  the  glorious  benefits  of  Christ's 
incarnation,  nativity,  passion,  resurrection, 
and  ascension,  &c.  then  we  have  the  offices 
of  Christmas,  the  Annunciation,  Good-Fri- 
day Easter,  and  Ascension,  &c. ;  and  the 
offices  are  so  ordered,  that,  if  they  be  summed 
up,  they  will  make  an  excellent  creed,  and  the 
very  design  of  the  day  teaches  the  meaning 
of  an  Article.  The  life  and  death  of  the 
saints,  which  are  very  precious  in  the  sight 
of  God,  are  so  remembered,  that,  by  giving 
thanks  and  praise,  God  may  be  honoured  ; 


the  Church  instructed  by  the  propoation  of 
their  examples  ;  and  we  give  testimony  of 
the  honour  and  love  we  pay  to  religion,  by 
our  pious  veneration  and  esteem  of  those 
holy  and  beatified  persons.  To  which  if  we 
add  the  advantages  of  the  whole  Psalter, 
which  is  an  entire  body  of  devotion  by  itself, 
and  hath  in  it  forms  to  exercise  all  traces, 
by  way  of  internal  act  and  spiritual  intention ; 
there  is  not  any  ghostly  advantage,  which 
the  most  religious  can  either  need  or  fancy, 
but  what  the  English  Liturgy,  in  its  entire 
constitution,  will  furnish  us  withal." 

Bishop  Jere-niy  Taylor. 

Though  all  the  Churches  in  the  world 
have,  and  ever  had,  fbriiis  of  prayer ;  yet 
none  was  ever  blessed  with  so  comprehensive, 
so  exact,  and  so  inoffensive  a  composure  as 
ours  :  which  is  so  judiciously  contrived,  that 
the  wisest  may  exercise  at  once  their  know- 
ledge and  devotion  :  and  yet  so  plain,  that 
the  most  ignorant  may  pray  with  under- 
standinof ;  so  full  that  nothino-  is  omitted 
which  is  fit  to  be  asked  in  public  ;  and  so 
particular,  that  it  cornpriseth  most  things 
which  we  would  ask  in  private  ;  and  yet  so 
short,  as  not  to  tire  any  that  hath  true  devo- 
tion :  its  doctrine  is  pure  and  primitive  ;  its 
ceremonies  so  few  and  innocent,  that  most 
of  the  Christian  world  agree  in  them :  its 
method  is  exact  and  natural :  its  lano-uao-e 
significant  and  perspicuous  ;  most  of  the 
words  and  phrases  being  taken  out  of  the 
holy  Scriptures,  and  the  rest  are  the  expres- 
sions of  the  first  and  purest  ages  ;  so  that 
whoever  takes  exception  at  these  must  quar- 
rel with  the  language  of  the  Holy  Ghost, 
and  fall  out  with  the  Church  in  her  greatest 
innocence  :  and  in  the  opinion  of  the  most 
impartial  and  excellent  Grotious,  (who  was 
no  member  of,  nor  had  any  obligation  to,  this 
Church,)  the  English  Liturgy  comes  so  near 
to  the  primitive  pattern,  that  none  of  the  re- 
formed Churches  can  compare  with  it. 

And  if  any  thing  external  be  needful  to  re- 
commend that  which  is  so  glorious  within  ; 
we  may  add  that  the  Compilers  were  [most 
of  them]  men  of  great  piety  and  learning 
[and  several  of  them]  either  martyrs  or  eon- 


u 


INTRODUCTION. 


fessors  upon  the  restitution  of  Popery ;  which 
lis  it  declares  their  piety,  so  doth  the  judi- 
cious digestingol'thcse  prayers  evidence  tlieir 
learning.  For  therein  ^lie  scholar  may  dis- 
cern close  lofric,  pleasinor  rhetoric,  pure  di- 
vinity, and  the  vcr\'  marrow  of  the  ancient 
doctrine  and  discipline  ;  and  yet  all  made  so 
familiar,  that  the  unlearned  may  safely  say 
^men.     1  Cor.  xiv.  16. 

Lastly,  all  these  excellencies  have  obtained 
that  universal  reputation  which  these  prayers 
enjoy  in  all  the  world  :  so  that  they  are  most 
deservedly  admired  by  the  eastern  Churches, 
and  had  in  irreat  esteem  by  the  most  eminent 
Protestants  Iw^yond  the  sea,  who  are  the  most 
impartial  judges  that  can  be  desired.  In 
short,  this  Liturgy  is  honoured  by  all  but 
the  Romanist,  wliose  interest  it  opposeth, 
and  the  Dissenters,  whose  prejudices  will 
not  let  them  see  its  lustre.  Whence  it  is 
that  they  call  that,  which  the  Papists  hate 
because  it  is  Protestant,  superstitious  and 
popisli.  ijut  when  we  consider  that  the  best 
thinirs  in  a  bad  world  have  the  most  enemies, 
as  it  doth  not  lessen  its  worth,  so  it  must 
not  abate  our  esteem,  because  it  hath  mali- 
cious and  misguided  adversaries. 


Uow  endless  it  is  to  dispute  with  these, 
the  little  success  of  the  best  arguments,  man- 
aged by  the  wisest  men,  do  too  sadly  testify : 
wherefore  we  shall  endeavour  to  convince 
the  enemies,  by  assisting  the  friends  of  our 
Church  devotions :  and  by  drawing  the  veil  '. 
which  the  ignorance  and  indevotion  of  some, 
and  the  passion  and  prejudice  of  others,  have 
cast  over  them,  represent  the  Liturgy  in  its 
true  and  native  lustre :  which  is  so  lovely 
and  ravishing,  that  like  the  purest  beauties, 
it  needs  no  supplement  of  art  and  dressing, 
but  conquers  by  its  own  attractions,  and  wins 
the  affections  of  all  but  those  who  do  not  see 
it  clearly.  This  will  be  sufficient  to  sh^w,  'J 
that  whoever  desires  no  more  than  to  worship 
God  with  zeal  and  knowledge,  spirit  and 
truth,  purity  and  sincerity,  may  do  it  by  these 
devout  forms.  And  to  this  end  may  the 
God  of  peace  give  us  all  meek  hearts,  quiet 
spirits,  and  devout  affections ;  and  free  us 
from  all  sloth  and  prejudice,  that  we  may 
have  full  churches,  frequent  prayers,  and 
fervent  charity  ;  that,  uniting  in  our  prayers 
here,  we  may  all  join  in  his  praises  hereafter, 
for  the  sake  of  Jesus  Christ  our  Lord.  Amen. 

Dean  Comber. 


II. — Of  the  origin  and  progressive  formation  op  the  liturgy. 


Before  the  Reformation  the  Liturgy  was 
only  in  Latin,  being  a  collection  of  prayers, 
made  up  partly  of  some  ancient  forms  used 
m  the  primitive  Church,  and  partly  of  some 
others  of  a  later  original,  accommodated  to 
the  superstitions  which  had  by  various  means 
crept  by  degrees  into  the  Church  of  Rome, 
and  were  from  thence  derived  to  other 
Churclies  in  communion  with  it ;  like  what 
we  may  see  in  the  present  Roman  Breviary 
and  Missal.  And  these  being  established  by 
the  laws  of  the  land,  and  the  canons  of  the 
Church,  no  other  could  publicly  be  made 
use  of:  so  that  those  of  the  laity,  who  had 
not  the  advantacje  of  a  learned  education, 
could  not  join  with  them,  or  be  nny  other- 
wise edified  by  them.  And  besides,  they 
being  mixed  with  addresses  to  the  saints. 


adoration  of  the  host,  images,  &c.  a  great 
part  of  the  worship  was  in  itself  idolatrous 
and  profane. 

But  when  the  nation  in  King  Henry  VII  I's 
time  was  disposed  to  a  reformation,  it  was 
thought  necessary  to  correct  and  amend  these 
offices  ;  and  not  only  have  the  service  of  the 
Church  in  the  English  or  ^T^lga^  tongue  (that 
men  might  '•'  pray,  not  with  the  ^irit  only, 
but  with  the  understanding  also  ;'-  and  "  that 
he,  who  occupied  the  room  of  the  unlearned, 
might  understand  that  unto  which  he  was 
to  say  Amen  ;"  agreeably  to  the  precept  ol 
St.  Paul,  1  Cor.  xiv.  15,  16.)  but  also  to 
abolish  and  take  away  all  that  was  idola- 
trous and  superstitious,  in  order  to  restore 
the  service  of  the  Church  to  its  primitive 
purity.    For  it  was  not  the  design  of  our 


INTRODUCTION. 


15 


Reformers  (nor  indeed  ought  it  to  have 
been)  to  introduce  a  new  form  of  worship 
into  the  Church,  but  to  correct  and  amend 
the  old  one  ;  and  to  purge  it  from  those  gross 
corruptions  which  had  gradually  crept  into 
it ;  and  so  to  render  the  divine  service  more 
agreeable  to  the  Scriptures  and  to  the  doc- 
trine and  practice  of  the  primitive  Church 
in  the  best  and  purest  ages  of  Christianity, 
In  which  reformation  they  proceeded  gradu- 
ally, according  as  they  were  able. 

And  first,  the  Convocation  appointed  a 
committee  in  the  year  of  our  Lord  1537,  to 
compose  a  book,  which  was  called,  "  The 
godly  and  pious  institution  of  a  Christen 
man  :"  containing  a  declaration  of  the  Lord's 
Prayer,  tlie  Ave  Maria,  the  Creed,  the  Ten 
Commandments,  and  the  Seven  Sacraments, 
&c.,  which  book  was  again  published  in  the 
year  1540,  and  1543,  with  corrections  and 
alterations,  under  the  title  of  "  A  necessary 
doctrine  and  erudition  for  any  Christen 
man  :"  and,  as  it  is  expressed  in  that  preface, 
was  "  set  furthe  by  the  King,  with  the  advyse 
of  his  Clergy ;  the  Lordes  both  spirituall 
and  temporall,  with  the  nether  house  of 
Parliament,  having  both  sene  and  lyked  it 
very  well." 

Also  in  the  year  1540,  a  committee  of 
bishops  and  divines  was  appointed  by  King 
Henry  VIII,  at  the  petition  of  the  Convoca- 
tion, to  reform  the  rituals  and  office  of  the 
Church.  And  what  was  done  by  this  com- 
mittee for  reforming  the  offices  was  recon- 
sidered by  the  Convocation  itself  two  or 
three  years  afterwards,  namely,  in  February 
1542-3.  And  in  the  next  year  the  King  and 
his  Clergy  ordered  the  prayers  for  proces- 
sions, and  litanies,  to  be  put  into  English, 
and  to  be  publicly  used.  And  finally,  in 
the  year  1545,  the  King's  Primer  came  forth, 
wherein  were  contained,  amongst  other 
things,  the  Lord's  Prayer,  Creed,  Ten  Com- 
mandments. Yenite,  Te  Deum,  and  other 
hymns  and  collects  in  English  ;  and  several 
of  them  in  the  same  version  in  which  we 
now  use  them.  And  this  is  all  that  appears 
to  have  been  done  in  relation  to  liturgical 
matters  in  the  reign  of  King  Henry  VIII. 


In  the  year  1547,  the  first  of  King  Edwaid 
VI,  December  the  second,  the  Convocation 
declared  the  opinion,  '-nullo  reclamante," 
that  the  Communion  ought  to  be  adminis- 
tered to  all  persons  under  '-both  kind." 
Whereupon  an  Act  of  Parliament  was  made, 
ordering  the  Communion  to  be  so  adminis- 
tered. And  then  a  committee  of  bishops, 
and  other  learned  divines,  was  appointed 
to  compose  "  an  uniform  order  of  Commu- 
nion, according  to  the  rules  of  Scripture, 
and  the  use  of  the  primitive  Church."  Li 
order  to  this,  the  committee  repaired  to 
Windsor  castle,  and  in  that  retirement, 
within  a  few  days,  drew  up  that  form  which 
is  printed  in  Bishop  Sparrow's  collection. 
And  this  being  immediately  brought  into 
use,  the  next  year  the  same  persons,  beino- 
impowered  by  a  new  commission,  prepared 
themselves  to  enter  upon  a  yet  nobler  work ; 
and  in  a  few  months'  time  finished  the  whole 
Liturgy,  by  drawing  up  public  offices  not 
only  for  Sundays  and  Holidays,  but  for  Bap- 
tism, Confirmation,  Matrimony,  Burial  of 
the  Dead,  and  other  special  occasions ;  in 
which  the  foremenlioned  office  for  the  holy 
Communion  was  inserted,  with  many  altera- 
tions and  amendments.  And  the  whole  book 
being  so  framed,  was  set  forth  '•  by  the  com- 
mon agreement  and  full  assent  both  of  the 
Parliament  and  Convocations  provincial ;" 
that  is  the  two  Convocations  of  the  provinces 
of  Canterbury  and  York. 

The  committee  appointed  to  compose  this 
Liturgy  were, 

1.  Thomas  Crannier,  Archbishop  of  Can- 
terbury ;  who  was  the  chief  promoter  of 
our  excellent  Reformation  ;  and  had  a  prin- 
cipal hand,  not  only  in  compiling  the  Lit- 
urgy, but  in  all  the  steps  made  towards  it. 
He  died  a  martyr  to  the  religion  of  the  Re- 
formation, which  principally  by  his  means 
had  been  established  in  the  Church  of  Eng- 
land ;  being  burnt  at  Oxford  in  the  reign 
of  Glueen  Mary,  March  21,  1556. 

2.  Thomas  Goodrich,  Bishop  of  Ely. 

3.  Henry  Holbech,  alias  Randes,  Bishop 
of  Lincoln. 

4.  George  Day.  Bishop  of  Chichester. 


16 


INTRODUCTION. 


5.  John  Skip,  Bishop  of  Hereford. 

6.  Thomas  Thirlby.  Bishop  of  Westmin- 
ster, f 

7.  Nicholas  Ridley,  Bisliop  of  Rochestei^ 
imd  altcrwanls  of  London,  lie  was  esteem- 
ed the  ablest  man  of  all  that  advanced 
tiic  Reformation,  for  piety,  learning,  and 
solidity  of  jndgment.  He  died  a  martyr  in 
Qneen  .Mary's  reign,  being  burnt  at  Oxford, 
October  16,  1555. 

8.  Dr.  William  May.  Dean  of  St.  Paul's, 
London,  and  afterwards  also  Master  of 
Queen's  College  in  Cambridge. 

9.  Dr.  John  Taylor,  Dean,  afterwards 
Bisliop,  of  Lincoln.  He  was  deprived  in  the 
beffinnin?  of  Uueen  Mary's  reiirn,  and  died 
snon  after. 

10.  Dr.  Simon  Heynes,  Dean  of  Exeter. 

11 .  Dr.  John  liedmaync,  Master  of  Trin- 
ity College  in  Cambridge,  and  Prebendary 
of  Westminster. 

12.  Dr.  Richard  Cox,  Dean  of  Christ 
Church  in  Oxford,  Almoner  and  Privy 
Counsellor  to  King  Edward  VI.  He  was 
df  j)rived  of  all  his  preferments  in  dueen 
Mary's  reign,  and  fled  to  Franldbrt ;  from 
whence  returning  in  the  reign  of  Queen 
Elizabeth,  he  was  consecrated  Bishop  of 
Ely. 

13.  Mr.  Thomas  Robertson,  Archdeacon 
of  Leicester. 

The  conmiissioners  met  in  May,  1548. 
Having  agreed  to  change  nothing  for  the 
sake  of  change,  but  merely  to  endeavour,  as 
far  as  circumstances  would  admit,  to  bring 
every  thing  back  to  the  standard  of  the 
purer  ages  of  the  Gospel,  by  abolishing  the 
erroneous  doctrines,  and  in  particular  the 
unnecessary  ceremonies,  which  Popery  had 
introduced,  they  proceeded  to  examine  the 
Breviaries,  Missals,  and  Rituals,  together 
with  the  books  of  other  offices  at  that  time 
in  use.  These  they  compared  with  ancient 
Liturgies,  ajid  the  writings  of  the  fathers. 
"Whatever  they  found  consonant  to  the 
doctrine  of  Scripture,  and  the  worship  of 
early  christian  churches,  they  generally 
retained,  and  frequently^  improved.  But 
tliey  rejected  the  numerous  corruptions,  and 


superstitious  innovations  that  had  been  grad 
ually  brought  in  dtiring  the  latter  ages. 

Tlie  compilers,  it  is  generally  said,  began 
with  the  morning  Prayer.  I  do  not  Imow 
that  any  one,  either  of  our  ritualists,  or  com- 
mentators on  the  Liturgy,  has  described  the 
office  of  Mattins,  or  Morning  Prayer,  as  this 
service  was  performed  in  the  Church  of  Eng- 
land prior  to  the  reformation.  A  general 
and  summary  account  of  it  may  therefore 
gratify  curiosity,  where  easy  access  cannot 
be  had  to  the  books  in  which  it  is  ordained. 
Such  an  account  will  illustrate  the  principles 
upon  which  the  leaders  of  our  reformation 
proceeded  :  and  a  comparison  of  ancient 
mattins,  with  the  mattins  m  Edward's  first 
book,  will  prove,  that  the  object  of  the  com- 
pilers of  our  Liturgy,  was,  according  to  their 
o\^'Ti  account,  "  neither  to  please  those  who 
were  so  addicted  to  their  old  customs,  that 
they  thought  it  a  great  matter  of  conscience 
to  depart  from  a  piece  of  the  least  of  their 
ceremonies."  nor,  "  on  the  other  hand,  those 
who  would  innovate  all  things,  and  liked 
nothing  that  was  not  new."  They  attempted 
"  not  so  much  to  satisfy  either  of  these  parties, 
as  to  please  God,  and  profit  them  both." 

IMattins,  at  this  time,  began  with  the  Lord's 
Prayer,  Hail  Mary,  and  the  Creed,  which 
were  said  with  a  low  voice,  or  privately,  by 
the  priest  and  people,  all  kneeling.  Then, 
all  standing  up,  the  four  versicles,  which  in 
our  office  follow  the  Lord's  Prayer,  are  said 
with  a  loud  voice  by  the  priest  and  people 
alternately.  When  the  priest  pronounces 
the  first  versicle,  "  O  Lord,  open  thou  my 
lips,"  he  is  directed  by  the  rubric,  with  his 
thumb  to  sig-n  his  mouth  with  the  sign  of 
the  cross  ;  and  at  the  third  versicle,  "  O  God, 
make  speed  to  save  me,"  he  is,  with  his  right 
hand,  to  cross  himself  from  his  forehead  to  his 
breast  in  one  direction,  and  in  a  transverse' 
line  from  the  left  shoulder  to  the  right.  After 
the  versicles,  follow  Gloria  Patri,  and  in  gen- 
eral, Allelujah.  Between  Allelujah,  and  the 
invitatory  psalm,  or  Venite  exultemus,  comes 
the  Invitatory,  which  varies  according  to  the 
£':ason,  or  day.  After  Venite,  follows  a  metri- 
cal hymn.    Then  psalms  are  recited,  and  les- 


INTRODUCTION. 


17 


sons  read.     In  this  part  of  the  service  there 
is  considerable  variety  on  different  days. 

Thus  was  our  excellent  liiturgy  compiled 
by  martyrs  and  confessors,  together  with 
divers  other  learned  bishops  and  divines  ; 
and  being  revised  and  approved  by  the  arch- 
bishops, bishops,  and  clergy  of  both  the  pro- 
vinces of  Canterbury  and  York,  was  then 
confirmed  by  the  King  and  the  three  Estates 
in  Parliament,  in  the  year  1548,  who  gave 
it  tliis  just  encomium,  namely,  "■  which  at 
this  time  BY  THE  AID  OF  THE  HOLY 
GHOST  with  uniform  agreement  is  of  them 
concluded,  set  forth,  (fcc."  This  Common 
Prayer  Book  is  frequently  called  the  first 
Book  of  Edward  the  Sixth  ;  or  the  Book  of 
the  second  year  of  Edward  the  Sixth, 

But  about  the  end  of  the  year  1550,  or  the 
beginning  of  1551,  some  exceptions  Vxrere 
taken  at  some  things  in  this  book,  which 
were  thought  to  savour  too  much  of  super- 

""/  .stition.  To  remove  these  objections  tliere- 
fore.  Archbishop  Cranmer  proposed  to  review 
it :  and  to  this  end  called  in  the  assistance 
of  Martin  Bucer,  and  Peter  Martyr,  two 
foreigners,  whom  he  had  invited  over  from 
the  troubles  in  Germany :  who,  not  under- 
standing the  English  tongue,  had  Latin 
versions  prepared  for  them :  one  Allesse,  a 
Scotch  divine,  translating  it  on  purpose  for 
the  use  of  Bucer ;  and  Martyr  being  furnish- 
ed with  the  version  of  Sir  John  Cheke,  who 
had  also  formerly  translated  it  into  Latin. 
The  following  were  the  most  considerable 
additions  and  alterations  that  were  then 
made  ;  some  of  which  must  be  allowed  to  be 
good :  namely,  the  addition  of  the  Sentences, 
Exhortation,  Confession,  and  Absolution,  at 
the  beo-innino;  of  the  mornina;  and  evening" 
services,  which  in  the  first  Common  Prayer 
Book  began  with  the  Lord's  Prayer.  The 
other  changes  were  the  removing  of  some 
rites  and  ceremonies  retained  in  the  former 
book ;  such  as  the  use  of  "  oil  in  baptism ;" 
the  "  unction  of  the  sick ;"  "  prayers  for  souls 
departed,"  both  in  the  Communion  office 
and  in  that  for  the  Burial  of  the  Dead  ;  the 

•  leaving  out  of  the  "  invocation  of  the  Holy 
Ghost"  in  the  consecration  of  the  eucha- 


rist,  and  the  prayer  of  "  oblation"  that  was 
used  to  follow  it ;  the  omitting  of  the  rubric, 
that  ordered  "  water"  to  be  mixed  with  wine, 
with  several  other  less  material  variations. 
The  "  habits"  also,  that  were  prescribed  by 
the  former  book,  were  ordered  by  this  to  be 
laid  aside ;  and,  lastly,  a  rubric  was  added 
at  the  end  of  the  Communion  office  to  ex- 
plain the  reason  of  "  kneeling,"  at  the  Sacra- 
ment, The  book  thus  revised  and  altered 
was  again  confirmed  in  Parliament  in  the 
year  1551.  It  is  frequently  called  thesecond 
Book  of  Edward  the  Sixth,  or  the  Book  of 
the  fifth  year  of  Edward  the  Sixth  ;  and  is 
very  near  the  same  with  that  which  we  now 
use.  But  both  this,  and  the  former  Act  made 
in  1548,  were  repealed  in  the  first  year  of 
Queen  Mary,  as  not  being  agreeable  to  the 
Romish  superstition,  wliich  she  was  resolved 
to  restore. 

When  we  consider  the  purity  and  excel- 
lence of  this  Liturgy,  and  its  favourable 
reception,  we  are  naturally  led,  to  reflect 
upon  the  satisfaction  and  pleasure,  with 
which  its  venerable  authors  must  have  con- 
templated the  successful  issue  of  their  la- 
bours ;  and  to  indulge  a  secret  wish  that 
they  had  been  permitted  to  enjoy  upon  earth 
a  protracted  sense  of  so  sublime  a  gratifica- 
tion.— But  scarce  was  this  salutary  work 
completed,  when  the  premature  death  of 
Edward  made  way  for  the  elevation  of  Mary 
to  the  thorne,  and  the  re-establishment  of  po 
pery  in  this  kingdom. 

Though  we  must  lament  the  fate  of  such 
men,  as  Cranmer,  Ridley,  and  Latimer,  and 
execrate  the  memory  of  Mary  for  bringing 
to  the  stake,  prelates,  to  whom  the  reforma- 
tion is  so  essentially  indebted,  yet  we  have 
reason  to  rejoice,  that  her  reign  was  not  of 
sufficient  duration  to  de.'itroy  the  fruits  of 
their  pious  industry,  and  to  restore  the  super- 
stition, and  tyranny  of  the  church  of  Rome, 
which  were  now  so  justly  dreaded  and  ab- 
horred. 

But  upon  the  accession  of  Q^ueen  Eliza- 
beth, the  Act  of  repeal  was  reversed ;  and, 
in  order  to  the  restoring  of  the  English  ser- 
vice, several  learned  divines  were  appointed 


18 


INTRODUCTION. 


to  take  another  review  of  King  Edward's 
Litiiru^ics,  and  to  frame  from  thom  both  a 
book  for  the  use  of  the  Church  of  England. 
The  nanigsf  of  those  who,  Mr.  Cambden 
says,  were  employed,  are  these  that  follow : 

Dr.  Matthew  Parker^  afterwards  Arch- 
bishop of  Canterbury. 

Dr.  Richard  Co.v,  afterwards  Bishop  of 
Ely. 

Dr.  May. 

Dr.  Bill. 

Dr.  James  Pilkington,  afterwards  Bishop 
of  Durliam. 

Sir  Thomas  Smith. 

Mr.  David  Whitehead. 

Mr.  Edmund  Grindall,  afterwards  Bish- 
op of  London,  and  then  Archbishop  of 
Canterbury. 

To  these,  Mr.  Strype  says,  were  added 
Dr.  Edwin  Saudi/s,  afterwards  Bishop  of 
Worcester,  and  Mr.  Edward  Guest,  a  very 
learned  man,  who  was  afterwards  Archdea- 
con of  Canterbury,  Almoner  to  the  dueen, 
and  Bishop  of  Rochester,  and  afterwards  of 
Salisbury.  And  this  last  person,  Mr.  Strype 
thhiks,  had  the  main  care  of  the  whole  busi- 
ness ;  being  as  he  supposes,  recommended 
by  Parker  to  supply  his  absence.  It  was 
debated  at  first,  which  of  the  two  boolvs  of 
King  Edward  should  be  received ;  and  Se- 
cretary Cecil  sent  several  queries  to  Guest, 
concerninc:  the  reception  of  some  particulars 
in  the  first  book ;  as  prayers  for  the  dead, 
the  prayer  of  consecration,  the  delivery  of 
the  sacrament  into  the  mouth  of  the  com- 
municant, &c.  But  however,.the  second 
book  of  King  Edward  was  pitched  upon  as 
the  book  to  be  proposed  to  the  Parliament 
to  be  established,  who  accordingly  passed 
and  commanded  it  to  be  used,  ''with  one 
alteration  or  addition  of  certain  lessons  to  be 
used  on  every  Sunday  in  the  year,  and  the 
form  of  the  Litany  altered  and  corrected,  and 
two  sentences  added  in  the  delivery  of  the 
sacrament  to  the  communicants,  and  none 
other,  or  other\vise." 

The  alteration  in  the  Litany  here  men- 
tioned was  the  leaving  out  of  a  rough  ex- 
Dression,  namely,  "  From  the  t^nranny  of  the 


bishop  of  Rome,  and  all  his  detestable  enor- 
mities," which  was  a  part  of  the  last  depre- 
cation in  both  the  books  of  King  Edward ; 
and  the  adding:  of  those  words  to  the  first 
petition  for  the  Q.ueen,  "  strengthen  in  the 
true  worshipping  of  thee,  in  righteousness 
and  holiness  of  life."  which  were  not  in 
before.  The  two  sentences  added  in  the 
delivery  of  the  Sacrament  were  these,  "  the 
body  of  our  Lord  Jesus  Christ,  which  was 
given  for  thee  ;"  or  "  the  blood  of  our  Lord 
Jesus  Christ,  which  was  shed  for  thee  ;  pre- 
serve thy  body  and  soul  to  everlasting  life  :" 
which  were  taken  out  of  King  Edwards 
first  book,  and  were  the  whole  forms  then 
used :  whereas  in  the  second  book  of  that 
King,  these  sentences  were  left  out,  and  in 
the  room  of  them  were  used,  "  take,  eat,"  or 
"  drink"  this,  with  what  follows  ;  but  now 
in  dueen  Elizabeth's  book  both  these  forms 
were  united. 

Though,  besides  these  here  mentioned, 
there  are  some  other  variations  in  this  book 
from  the  second  of  King  Edward  :  namely, 
the  first  rubric,  concerning  the  situation  of 
the  chancel  and  the  proper  place  of  reading 
divine  service,  was  altered  ;  the  habits  en- 
joined by  the  first  book  of  King  Edward, 
and  forbid  by  the  second,  were  now  restored. 
At  the  end  of  the  Litany  was  added  a  prayer 
for  the  Queen,  and  another  for  the  Clergy. 
And  lastly,  the  rubric  that  was  added  at  the 
end  of  the  Communion  ofiice,  in  the  second 
book  of  King  Edward  VI,  against  the  notion 
of  our  Lord's  '•  real "  and  '•  essential  "  pre- 
sence in  the  holy  Sacrament,  was  left  out 
of  this.  For  it  being  the  Q,uccn's  design  to 
unite  the  nation  in  one  faith,  it  was  recom- 
mended to  the  divines  to  see  that  there 
should  be  no  definition  made  against  the 
aforesaid  notion,  but  that  it  should  remain 
as  a  speculative  opinion,  in  wliich  every  one 
was  left  to  the  freedom  of  his  owai  mind. 

And  in  this  state  the  Liturgy  continued 
without  any  farther  alterations,  till  the  first 
year  of  King  James  I :  when  the  Puritans, 
who  were  now  a  numerous  body,  having 
petitioned  for  a  reform  of  what  they  termed 
abuses,  the  King  appointed  a  conference  to 


INTRODUCTION. 


19 


be  held  at  Hampton  Court,  between  a  select 
number  of  bishops  and  divines  of  the  Estab- 
lished Church  on  one  side,  and  the  principal 
leaders  among  the  Dissenters  on  the  other, 
before  himself  as  president,  to  hear  what 
could  be  alleged  for  their  non-conformity, 
and  to  judge  whether  an  accoimiiodation 
between  the  parties  would  be  practicable. 
The  dem.ands  of  the  Puritans  were  far  too 
unreasonable"  to  be  granted,  and  very  soon 
set  aside  the  hope  of  agreement : — but  their 
objections  may  have  contributed  to  produce 
some  of  the  following  improvements,  which 
were  soon  after  made  in  the  Liturgy.  In 
the  Morning  and  Evening  Prayers  a  collect, 
and  in  the  Litany  a  particular  intercession, 
were  appointed  for  the  royal  family :  the 
forms  of  thanksgiving  upon  several  occa- 
sions were  then  added :  the  questions  and 
answers  concerning  the  Sacraments  were 
subjoined  to  the  Catechism,  which  before 
that  time  ended  with  the  answer  to  the  ques- 
tion immediately  following  the  Lord's  pray- 
er :  and  the  administration  of  private  baptism 
was  by  the  rubric  expressly  confined  to  a 
lawful  "  minister,"  to  prevent  midwives  or 
laymen  from  presuming  to  baptize.  These 
and  some  other  small  additions  and  improve- 
ments were  made  by  the  authority  of  King 
James  I,  and  universally  adopted,  although 
they  were  not  ratified  by  Parliament.  The 
following  is  a  list  of  the  bisliops  and  other 
divines  of  the  Church,  appointed  on  this  oc- 
casion : 

Dr.  John  Whitgift,  Archbishop  of  Can- 
terbury. 
Dr.  Richard  Bancroft,  Bishop  of  Lon- 
don. 
Dr.    Tobie  Matthews,  Bishop  of  Dur- 
ham. 
Dr.  T'homas  Bilson,  Bishop  of  Winches- 
ter. 
Dr.  Gervase  Babbi7iton,  Bishoip  of  Wor- 
cester. 
Dr.  Anthony  Rudd,  Bishop  of  St.  Da- 
vid's. 
Dr.   Anthony    Watson,  Bishop  of  Chi- 
chester. 
Dr.  Henry  Robinson,  Bishop  of  Carlisle. 


Dr.    Thomas    Dove,   Bishop  of   Peter- 
borough. 

Dr.   James   Mountague,   Dean  of  the 
Chapel. 

Dr.    Thomas   Ravis,   Dean   of    Christ 
Church. 

Dr.  John  Bridges,  Dean  of  Sanmi. 

Dr.  Lancelot  Andrews,  Dean  of  West 
minster. 

Dr.  John  Overall,  Dean  of  St.  Paul's. 

Dr.  Willia7n  Barlow,  Dean  of  Chester. 

Dr.  Giles  Tompson,  Dean  of  Windsor. 

Dr.   John   King,   Archdeacon   of  Not- 
tingham. 

Dr.  Richard  Field,  after  Dean  of  Glou- 
cester. 

There  was  little  done  in  the  English 
Common  Prayer  Book  in  King  Charles  the 
First's  time  :  but  it  may  be  noticed  in  pass- 
ing, that  in  the  Scotch  Common  Prayer 
Book  there  were  several  improvements 
made,  some  of  which  were  taken  into  the 
last  review,  and  more  might  have  been  so, 
but  that  the  nation  was  not  disposed  to  re- 
ceive them,  the  distempers  of  the  late  times 
having  prejudiced  many  against  it.  Some 
of  the  most  remarkable  alterations  in  this 
book  are  :  the  word  "  priest"  in  the  rubrics 
is  changed  into  "presbyter ;"  the  Epistles 
and  Gospels  are  set  down  according  to  the 
New  Translation,  as  are  also  the  Hymns 
and  Psalms  ;  "  Glory  be  to  thee,  0  Lord," 
is  ordered  to  be  said  before  the  Gospel,  and 
"  Thanks  be  to  thee,  O  Lord,"  after  it. 

We  come  now  to  a  memorable  period  in 
the  history  of  our  Liturgy,  when  the  de- 
scendants and  disciples  of  the  Puritans,  who 
had  been  so  clamorous  for  a  reform  of  cere- 
monies, and  what  they  termed  abuses,  in  the 
beginning  of  James'  reign,  vvere  but  too  suc- 
cessful in  their  schemes  of  innovation.  It  is 
generally  known  that,  by  their  artful  machi- 
nations, they  contrived  to  inflame  the  nation 
into  rebellion,  to  overturn  the  government 
both  in  church  and  state,  and  to  erect  upon  its 
rains  a  Babel  of  their  own.  Their  triumph 
however,  like  that  of  their  infatuated  bre- 
thren, the  builders  of  confusion  on  the  plain 
of  Shinar,  was  happily  not  of  long  duration. 


20 


INTRODUCTION. 


So  little  reason  had  the  nation  at  large  to 
be  satisfied  with  that  novel  form  of  govern- 
ment, to  which  it  was  snbjoctcd  by  the  re- 
gicides, that  upon  the  decease  of  the  Protec- 
tor, the  presbyterians  tlicmsclves  were  will- 
ing to  accede  to  the  re-establishment  of  the 
ancient  monarchy, 

"When  the  restoration  of  Charles  II.  began 
to  be  concerted,  he  published  at  Breda  a 
declaration  concerning  liberty  of  conscience 
in  matters  of  religion.  This  was  done  with 
a  view  to  soften  the  animosities  that  existed 
between  tlie  contending  parties,  and  more 
especially  to  conciliate  the  presbyterians. 
The  committee  of  nobles  and  commons  ap- 
pointed cifterwards  to  wait  upon  the  king  at 
the  Hig-ue,  was  accompanied  by  eight  or 
ten  of  the  most  eminent  divines  of  the  pres- 
byterian  communion.  In  a  private  confer- 
ence with  Charles,  "they  declared  them- 
selves no  enemies  to  a  moderate  episcopacy." 
The  kin<r  in  return  "  assured  them,  that  he 
had  no  intention  to  impos3  hard  conditions, 
or  embarrass  their  consciences :  that  he 
would  refer  the  settling  of  the  matters  they 
mentioned  to  the  two  Houses  of  Parliament, 
who  were  the  best  judges  of  what  indulgence 
or  toleration  was  necessary  for  the  repose  of 
the  kingdom." 

At  a  subsequent  private  audience  they 
represented  to  Charles,  that  "  as  the  Com- 
mon Prayer  had  been  discontinued  in  Eng- 
land for  several  years,  it  might  be  impolitic 
for  his  majesty  to  revive  the  use  of  it  in  his 
own  chapel  immediately  on  his  return. 
The  people,  tliey  pretended,  would  be  less 
shocked  if  some  part  of  it  only  were  used 
with  other  prayers."  The  long,  with  some 
degree  of  resentment,  observed,  that  by  the 
liberty  he„granted  them,  they  were  not  au- 
tliorised  to  infringe  upon  his.  He  hoped, 
he  said,  "  to  find  the  Liturgy  regularly  re- 
ceived in  many  ]5laces,  and,  that  in  his  own 
cliapel,  he  would  suffer  no  other  form  of 
worship."  The  ministers,  though  disap- 
pointed by  the  king's  firmness,  proceeded 
to  importune,  "  that  his  majesty's  chaplains 
might  discontinue  the  surplice,  because  the 
sight  of  the  habit  would  give  offence  to  the 


people."  The  king  saia,  "  the  surplice  nad 
always  been  reckoned  a  decent  habit ;  that 
though  for  the  present  he  might  be  obliged 
to  connive  at  disorder,  he  would  never  abet 
irregularity  by  his  own  practice,  nor  dis- 
countenance the  ancient  and  laudable  cus- 
toms of  the  church,  in  which  he  had  been 
educated." 

At  the  return  of  the  king,,  the  church  re  • 
vived  w^ith  the  monarchy :  but  its  revival 
was  not  effected  without  some  struggle  and 
opposition.  For  more  than  fourteen  years 
had  the  hierarchy  been  broken  down,  and 
the  Liturgy  laid  aside.  A  very  different 
form  of  ecclesiastical  government,  and  of 
public  worship,  now  prevailed.  Various 
other  circumstances  concurred  to  form  a 
prospect  extremely  favourable  to  the  pres- 
byterians. The  nine  bishops,  however,  that 
survived  the  usurpation,  were  speedily  rein- 
stated, six  others  were  soon  after  consecrated, 
and  in  a  short  time  all  the  sees  were  filled. 

On  the  25th  of  October,  1G60,  came  forth 
the  kings  Dcclarniion  respecting  ecclesias- 
tical affairs,  in  which  a  promise  was  made, 
that  the  Liturgy  should  be  reviewed  by  an 
equal  number  of  divines  of  both  persuasions. 
And  on  tlie  25th  of  Slarch  following,  42 
commissioners,  that  is,  21  episcopalians,  and 
2L  presbyterians,  including  the  assistants 
on  both  sides,  were  constituted  by  letters 
patent.  The  commissioners  were  enjoined 
"to  meet  at  the  Master's  lodging  in  the 
Savoy,  and  to  take  mto  consideration  the 
several  directions,  nUes,  forms  of  prayer, 
and  things  in  the  Common  Prayer  contain- 
ed, to  review  the  same,  comparing  them 
with  the  most  ancient  Liturgies  :  to  advise 
upon  the  exceptions  and  objections  that 
might  be  made,  and  if  occasion  should  re- 
quire, to  make  such  reasonable  corrections 
and  amendments  as  they  might  judfje  useful 
and  expedient  for  giving  satisfaction  to 
tender  consciences  and  restoring  unity ;  but 
avoiding  all  unnecessary  abbreviations  of 
the  fonns  and  Liturgy,  so  long  received  in 
the  Church  of  England," 

The  names  of  the  commissioners  eire  as 
follows : 


INTRODUCTION. 


21 


On  the  Episcopalian  side.        On  the  Presbyterian  side. 


PRINCIPALS. 


PRINCIPALS. 


Dr.  Fruen,  Archb.  of  York.      Dr.  ReynoUs,  Bishop  of  Nor. 

Dr.  Sheulon,  Bishop  of  Lond.  Dr.  Tuckney. 

Dr.Cn-iin,  Bishop  of  l>urham.|Z)r.  Cnnnnt. 

Dr.  Warner,  Bp.  of  Roches.  \Dr.  Spuraiow. 

Dr.  King,  Bp.  ofCliichester.    Dr.  WaUis. 

Dr.  Henchmm,  Bp  of  Sarum.  Dr.  Manton. 

Dr.  Morley,  Bp-  of  Worrester.  ^Tr.  Cr.lamy, 

Dr.  Snvderxon,  Bp.  of  Lincoln.  !;Vr.  Baxter. 

Dr  /ya/ie]/,  Bp.  of  Peterburo.  \Mr.  Jnckson. 

Dr.  Walton,  Bp.  of  Chester.   \Mr.  Case. 

Dr.  Slern,  Bishop  ofCarlisle.  'Jlr.  Clark. 

Dr.  Gaiiden,  Bishop  of  Exeter.Llfr.  Newcomen. 

On  the  Episcopalian  side.        On  the  Presbyterian  side. 


COADJUTORS. 

Dr.  EarJes,  Dean  of  West. 

Dr.  HeyUn. 

Dr.  HdckeU. 

Dr.  Birwick- 

Dr.  Gunning. 

Dr.  Pearson. 

Dr.  Pierce. 

D''.  Sparrow. 

Mr.  Thorndike. 


COADJUTORS. 

Dr.  Horton. 
Dr.  Jaromh. 
Mr.  Bates. 
Mr.  Rawlinson. 
Mr.  Cooper. 
Dr.  Lighifool. 
Dr.  Collins. 
Dr.  Wood</ridge. 
Mr.  Drake. 


These  commissioners  had  several  meetings 
at  the  Savoy,  but  all  to  very  little  purpose  ; 
the  Presbyterians  heaped  together  all  the 
old  scruples  that  the  Puritans  had  for  above 
a  hundred  years  been  raising  against  the 
Liturgy,  and,  as  if  they  were  not  enough, 
swelling  the  number  of  them  with  many 
new  ones  of  their  own.  To  these,  one  and 
all,  they  demanded  compliance  on  the 
Church  side,  and  would  hear  of  no  contra- 
diction even  in  the  minutest  circumstances. 
But  the  completest  piece  of  assurance  Wcis 
the  behaviour  of  Baxter,  who  (though  the 
Kind's  commission  gave  them  no  farther 
power,  than  "to  compare  the  Common 
Prayer  Book  with  the  most  ancient  Litur- 
gies that  had  been  used  in  the  Church,  in 
tlie  most  primitive  and  purest  times  ;"  requir- 
ing them  "  to  avoid,  as  much  as  possible,  all 
unnecessary  alterations  of  the  Forms  and 
Liturg}^,  Vi'^herewith  the  people  were  alto- 
gether acquainted,  and  had  so  long  received 
in  the  Church  of  England")  would  not  so 
much  as  allov/  that  our  Liturgy  was  capable 
of  amendment,  but  confidently  pretended  to 
compose  a  new  one  of  his  own,  without  any 
regard  to  any  other  Liturgy  whatsoever, 
either  modern  or  ancient ;  which,  together 
AV'ith  the  rest  of  the  Commis-sioners  on  the 
Presbyterian  side,  he  offered  to  the  bishops, 
to  be  received  and  established  in  the  room 


of  the  Liturgy.  Such  usage  as  this,  we 
may  reasonably  think,  must  draw  the  dis- 
dain and  contempt  of  ail  that  were  concern- 
ed for  the  Church.  So  that  the  conference 
broke  up,  without  any  thing  done,  except 
that  some  particular  alterations  were  pro- 
posed by  the  Episcopal  divines,  which,  the 
May  foUowing,  were  considered  and  agreed 
to  by  the  whole  Clergy  in  Convocation. 
The  principal  of  them  were,  that  several 
Lessons  in  the  Calendar  were  changed  for 
others  more  proper  for  the  days  ;  the  ••  pray- 
ers for  particular  occasions"  were  disjoined 
from  the  Litany ;  and  the  two  prayers  to  be 
used  in  the  Ember-weeks,  the  prayer  for  the 
parliament,  and  that  for  "  all  conditions  of 
men."  and  the  "  general  thanksgiving,"  were 
added  :  several  of  the  Collects  v/ere  altered  ; 
the  Epistles  and  Gospels  were  taken  out  of 
the  last  translation  of  the  Bible,  beino-  read 
before  according  to  the  old  translation  :  the 
office  for  "  Baptism  of  those  of  riper  years,'' 
the  two  psalms  prefixed  to  the  lessons  in  the 
Burial  Service,  and  the  "  Forms  of  Prayer  to 
be  used  at  Sea,"  for  "  the  Mart^i'dom  ot  King 
Charles  the  First,"  and  for  "  the  Restoration 
of  the  Royal  Family,"  were  all  added.  There 
were  also  several  other  less  material  addi- 
tions :  and  through  the  whole  service,  ambi- 
guities were  removed,  and  various  improve- 
ments were  made  ;  for  a  more  particular  ac- 
count of  which  the  reader  is  referred  to  the 
Preface  to  the  Common  Prayer  Book.  In  a 
word,  the  whole  Liturgy  was  then  brought  to 
that  state  in  which  it  now  stands  ;  and  was 
unanimously  subscribed  by  both  houses  of 
Convocation,  of  both  provinces,  on  Friday 
the  20th  of  December,  1661.  And  being 
brought  to  the  House  of  Lords  the  March 
follov/ing,  both  Houses  very  readily  passed 
an  Act  for  its  establishment ;  and  the  Earl  of 
Clarendon,  then  High  Chancellor  of  Eng- 
land, was  ordered  to  return  the  thanks  of  the 
Lords  to  the  Bishops  and  Clergy  of  both  pro- 
vinces, for  the  great  care  and  industiy  shown 
in'  the  review  of  it.  Shepherd,  Wheatly, 
Dr.  Nicholls,  Bj).  Tomline. 


To  the  foreofoino-  historical  account  of 


22 


INTRODUCTION. 


the  origin  and  progressive  foraiation  of  the 
English  Liturgy,  it  may  be  proper  to  subjoin 
a  brief  notice  of  the  alterations,  that  have 
been  thought  expedient,  in  accommodating 
it  to  the  circumstances  of  the  American 
branch  of  the  Church. 

In  the  progress  of  the  revolutionary  war, 
the  Episcopal  Church,  in  this  country,  was 
reduced  to  a  melancholy  state  of  depression 
and  desolation.  Her  places  of  public  wor- 
ship were  ia  ruins,  her  clergy  greatly  dimin- 
ished in  mnnber.  and  her  scattered  Congre- 
gations without  any  regular  organization,  or 
bond  of  union. 

The  first  measures  towards  the  re-estab- 
lishment of  the  Church,  originated  in  Con- 
necticut. In  March,  of  the  year  1783,  there 
was  a  meeting  of  the  Clergy,  which  resulted 
in  recommending  the  Rev.  Dr,  Samuel  Sea- 
bur)^  to  the  English  Bishops,  for  consecra- 
tion to  the  Episcopate  ;  as  a  preparatory  step 
to  the  roofular  organization  of  the  Church 
in  this  State, 

On  the  13th  of  August,  in  the  same  year, 
there  was  a  Convention  of  the  friends  of  the 
Church  in  the  State  of  Maryland.  The 
chief  measure  of  this  body,  was  the  making 
of  "  A  declaration  of  certain  fundamental 
rights  and  liberties  of  the  Protestant  Epis- 
copal Church  of  Maryland,"  In  one  of  the 
articles  of  this  instrument,  it  is  declared  that 
"  it  will  be  the  duty  of  the  said  Church, 
when  duly  organized,  and  represented  in 
Convention,  to  revise  her  Liturg}'-.  forms  of 
prayer,  and  public  worship ;  in  order  to 
adapt  the  same  to  the  late  Revolution,  and 
to  other  local  circumstances  of  America ; 
which,  it  is  humbly  conceived,  will,  and 
may  be  done,  without  any  other  or  farther 
departure  from  the  venerable  order  and  beau- 
tiful forms  of  worship  of  the  Church  from 
which  we  sprung,  than  may  be  found  expe- 
dient in  the  change  of  our  situation  from  a 
daughter  to  a  sister  Church."  At  a  subse- 
quent Convention,  in  June  1784.  the  articles 
of  this  declaration  were  again  approved,  and 
certain  fundamental  principles  of  ecclesias- 
tical government  were  framed  and  agreed  to. 

In  Pennsylvania  there  was  a  Convention 


of  the  Church,  held  at  Philadelphia,  in  May 
1784,  Among  other  principles  agreed  on 
by  this  body,  it  was  determined  '•  That  the 
doctrines  of  the  Gospel  be  maintained,  as 
now  professed  by  the  Church  of  England  ; 
and  uniformity  of  worship  continued,  as  near 
as  may  be,  to  the  Liturgy  of  the  said 
Church." 

In  September  1 784,  a  meeting  of  the  Cler- 
gy of  Massachusetts  was  held  in  Boston, 
where  measures  were  adopted  of  a  similar 
nature  with  those  agreed  upon  in  Pennsyl- 
vania ;  and  among  others,  a  Resolution  in  the 
same  words  which  have  just  been  quoted. 

The  first  step  of  a  general  nature,  in  rela- 
tion to  the  organization  of  the  Church  in 
this  country,  was  taken  at  a  meeting  of 
several  of  the  Clergy  convened  at  New- 
Bninswick,  N.  Jersey,  on  the  13th  of  j\Iay 
1 784,  on  the  business  of  the  society  for  the 
support  of  Widows  and  Children  of  deceased 
Clergymen,  Here  it  was  determined  to 
procure  a  more  general  meeting  from  the 
several  States  in  the  Union,  to  be  held  at 
New- York,  on  the  5th  of  the  ensuing  Octo- 
ber ;  not  only  in  relation  to  the  objects  of 
the  Society,  but  "to  confer  and  agree  on  some 
general  principles  of  an  union  of  the  Epis- 
copal Church  throughout  the  States."  A 
meeting  was  held  accordingly.  And  though 
the  members  were  clothed  with  no  legislative 
powers,  they  Avith  great  unanimity,  agreed 
upon  a  few  general  principles,  to  be  recom- 
mended to  the  several  States,  as  the  ground 
on  which  a  future  ecclesiastical  government 
should  be  established.  These  principles 
contained  an  approbation  of  Episcopacy, 
and  of  the  Book  of  Common  Prayer,  and 
provided  for  a  representative  body  of  the 
Church,  consistins:  of  clergy  and  laity. 
The  fourth  article  provided,  "  That  the  said 
Church  shall  maintain  the  doctrines  of  the 
Gospel,  as  now  held  by  the  Church  of  Eng- 
land ;  and  shall  adhere  to  the  Liturgy  of 
the  said  Church,  as  far  as  shall  be  consistent 
with  the  American  Revolution,  and  the 
Constitutions  of  the  respective  States." 

Pursuant  to  the  recommendations  of  this 
meeting  a  Convention  assembled  at  Philadel- 


INTRODUCTION. 


23 


phia  on  the  27th  of  September,  1786,  consist- 
ing of  clerical  and  lay  deputies,  from  seven 
of  the  thirteen  United  States ;  viz.  From 
New- York  to  Virginia,  inclusive,  with  the 
addition  of  South  Carolina.  They  applied 
themselves  in  the  first  place,  to  the  making 
of  such  alterations  in  the  Book  of  Cornmon 
Prayer,  as  were  necessary  in  order  to  ac- 
commodate it  to  the  late  changes  in  the 
State. 

The  alterations  then  adopted,  were  as  fol- 
lows :  viz. 

1.  In  the  versicles  after  the  Creed  and 
Lord's  Prayer,  the  words  O  Lord,  save  the 
Ki7ig,  were  changed  to  O  Lord,  bless  and 
•preserve  these  United  States. 

2.  The  Prayers  for  the  Royal  Family,  in 
the  Morning  and  Evening  Service,  were 
omitted. 

3.  In  the  Litany,  the  15,  16,  17,  and  18th 
petitions  were  omitted  ;  and  instead  of  the 
20,  and  21st  petitions,  the  following  words 
were  substituted  : — that  it  tnay  please  tliee 
to  endue  the  Congress  of  the  United  States, 
and  all  others  in  authority,  legislative, 
executive,  and  judicial,  with  grace,  wisdom 
and  understanding,  to  execute  justice  and 
maintain  truth. 

4.  In  cases  when  the  Litany  is  not  to  be 
said,  the  Prayer  for  the  high  courts  of 
Parliament,  was  altered  to  a  Prayer  for 
Congress,  nearly  in  the  words  in  which  it 
now  stands  in  our  occasional  prayers.  And 
the  Prayer  for  the  King^s  majesty,  was 
changed  to  a  prayer  for  the  civil  rulers  of 
the  United  States,  of  tlie  same  tenor  as  that 
now  entitled  a  Prayer  for  the  President  of 
the  United  States,  and  all  in  civil  au- 
thority. 

5.  In  the  Communion  Service,  the  first 
collect  for  the  King  was  omitted  ;  and  the 
second  altered  so  as  to  apply  to  the  rulers 
of  these  States. 

6.  In  the  answer,  in  the  Catechism,  to  the 
question — "  what  is  thy  duty  towards  thy 
neighbour  ?"  Instead  of  the  words  to  honour 
and  obey  the  King,  was  substituted  to  hon- 
our and  obey  my  civil  riders,  &c. 

7.  The  observation  of  the  5th  of  Novem- 


ber, the  30th  of  January,  the  29th  of  May, 
and  the  25th  of  October,  were  directed  to  be 
discontinued. 

8.  In  the  forms  of  Prayer  to  be  used  at 
sea,  two  of  the  collects  were  so  altered  that 
the  words  referring  to  the  King  and  govern- 
ment of  Great  Britain,  were  made  to  apply 
to  our  own  countiy. 

Besides  the  foregoing  alterations,  the  Con- 
vention went  extensively  into  the  further  re- 
view of  the  Prayer  Book,  Offices,  and  Arti- 
cles ;  and  proposed  the  result  of  their  delibe- 
rations to  the  consideration  of  the  Church, 
to  be  acted  upon  at  a  future  Convention. 
These  alterations  were  printed,  and  acquired 
the  name  of  the  proposed  Book. 

The  two  next  Conventions,  the  first  of 
which  met  at  Philadelphia  the  20th  of  June, 
1786,  and  the  other  at  Wilmington,  Dela- 
ware, the  10th  of  October  in  the  same  year, 
were  chiefly  occupied  in  measures  to  obtain 
the  Episcopacy  in  this  country.  At  the 
latter  meeting,  however,  the  Nicene  Creed, 
which  had  been  omitted  in  the  proposed 
Book,  was  again  restored  by  general  consent, 
while  the  Athanasian  Creed  was  rejected. 

At  a  meeting  of  the  General  Convention 
at  Philadelphia,  commencing  the  29th  of 
September,  1789,  the  Liturgy  underwent  a 
general  revision.  It  was  now  tliat  a  house 
of  Bishops  was  for  the  first  time  formed,  as  a 
distinct  branch  of  the  Convention,  although 
two  of  them  only  were  present — Bishops 
White  and  Seabury. 

"  The  principal  act  of  this  session,"  says 
Bishop  Yvliite.  in  his  Memoirs  of  the  Church, 
"  was  the  preparing  of  the  book  of  Common 
Prayer,  as  now  the  established  Liturgy  of 
the  Church.  The  Journal  shows  that  some 
parts  of  it  were  drawn  up  by  the  house  of 
clerical  and  lay  deputies,  and  other  parts  of 
it,  by  the  house  of  Bishops.  In  the  latter, 
owing  to  the  smallness  of  the  number,  and 
a  disposition  in  both  of  them  to  accommo- 
date, business  was  dispatched  with  great  ce- 
lerity ;  as  must  be  seen  by  any  one,  who  at- 
tends to  the  progress  of  the  sul.ijccts  record- 
ed on  the  Journal.  To  this  day,  there  are 
recollected  with  satisfaction,  the  hours  which 


24 


INTRODUCTION. 


t 


were  spent  with  Bishop  Seabury,  on  the  im- 
portant objects  wliich  came  before  tlicm  ; 
and  especially  the  (.'hnstiau  temper  which 
he  maniibst(xl  all  alon;^." 

At  the  General  Convention  in  1792,  the 
Ordinal  was  revised ;  and  Underwent  a  few 
alterations  which  seemed  ueccssary  to  ac- 
commodate it  to  local  circumstances.  And 
at  the  Convention  of  1795,  a  service  was 
prcscrilied  for  the  consecration  of  a  Chnrch 
or  Chapel.  It  is  substantially  the  same  with 
a  service  composed  by  Bishop  Andrews,  in 
the  reiirn  of  James  the  First ;  and  since 
commonly  used  by  the  English  Bishops  in 
such  consecrations  ;  but  without  the  .  au- 
thority of  Convocation,  or  act  of  Parlia- 
ment. 

It  was  not  till  the  Convention  of  ISOl, 
that  the  subject  of  tlie  Articles  was  defini- 
tively settled.  "  After  repeated  discussions 
and  propositions,  it  had  been  found,  that  the 
doctrines  of  the  Gospel,  as  they  stand  in  the 
39  Articles  of  the  Church  of  England,  with 
the  exception  of  such  matters  as  are  /  jcal, 
were  more  likely  to  give  general  satisfaction, 
than  the  same  doctrines  in  any  new  form 
that  might  be  devised.  The  former  were, 
therefore,  adopted  by  the  two  houses  of  Con- 
vention, without  the  altering  of  even  the 
obsolete  diction  of  them ;  but  with  notices 
of  such  changes  as  change  of  situation  had 
rendered  necessary.  Exclusive  of  such, 
there  is  one  exception  ;  that  of  adapting  the 
article  concerning  the  creeds  to  the  fonnllt 
exclusion  of  the  Athanasian."  (8.) 

(S.)  Bishop  "While's  Memoirs,  p.  28. 


At  the  next  triennial  Convention  in  1804, 
an  Otfice  of  Institution  was  framed,  to  be 
used  at  the  Induction  of  Ministers  to  the 
rectorship  of  Churches.  And  at  the  Con- 
vention of  ISOS.  thirty  Hymns  were  added 
to  the  Book  of  Psalms  and  Hymns.  Since 
which  time,  no  changes  have  been  made  in 
our  Liturgy,  except  a  farther  revision  of  this 
part  of  the  service,  adopted  by  the  General 
Convention  of  1 832. 

With  respect  to  the  more  considerable  al- 
terations, those  which  were  made  by  the 
General  Convention  of  1789,  it  is  not 
thought  necessary  to  go  into  a  detail  of 
them  in  this  place.  The  greater  part  ot 
them  were  mere  verbal  emendations,  or 
such  only  as  were  rendered  necessaiy  by 
the  change  of  political  relations.  Those 
which  are  most  deserving  of  notice,  will  be 
pointed  out  in  the  course  of  the  subsequent 
Commentary,  together  with  the  considera- 
tions on  wliich  they  were  founded. 

In  all  the  deliberations  of  the  several  Con- 
ventions, the  object  kept  in  view,  says  Bish- 
op White,  "  was  the  perpetuating  of  the 
Episcopal  Church,  on  the  general  principles 
which  she  had  inherited  from  the  Church 
of  England ;  and  of  not  departing  from 
them,  except  so  far  as  local  circumstances 
required,  or  some  very  important  cause  ren- 
dered proper.  To  those  acquainted  with 
the  Church  of  England,  it  must  be  evident, 
that  the  object  here  stated  was  accomplish- 
ed on  the  ratification  of  the  Articles." 

The  foregoing  summary'  is  taken  chiefly 
from  Bp.  White's  valuable  *■  Memoirs  of  the 
Protestant  Episcopal  Church."     T.  C.  B 


(25) 


TABLE   OF   CONTENTS."' 


1  The  Ratification  of  the  Book  of  Com- 
mon Prayer, 

2  The  Preiace. 

3  The  order  how  the  Psaher  is  appointed 
to  be  read, 

4  I'he  Order  how  the  Rest  of  the  Holy 
Scriptnre  is  appointed  to  be  read. 

5  Tables  of  Lessons  of  Holy  Scripture  to 
be  read  at  Morning  and  Evening  Prayer, 
throughout  the  year. 

6  The  Calendar. 

7  Tables  and  Rules  for  the  Moveable  and 
Immoveable  Feasts,  together  with  the 
Days  of  Fasting  and  Abstinence  through- 
out the  year, 

8  Tables  for  finding  the  Holy-Days, 

9  The  Order  for  Daily  Morning  Prayer. 

10  The  Order  for  Daily  Evening  Prayer. 

11  Prayers  and  Tlianksgivings  upon  several 
occasions,  to  be  used  before  the  two  final 
Prayers  of  Morning  and  Evening  Service. 

12  Tlie  Collects,  Epistles,  and  Gospels,  to 
be  used  throughout  the  year. 

13  The  Order  for  the  Administration  of  the 
Lord's  Supper,  or  Holy  Communion. 

14  "^rhe  Ministration  of  Public  Baptism  of 
Infants,  to  be  used  in  the  Church. 

15  The  Ministration  of  Private  Baptism  of 
Children  in  Houses. 


16  The  Ptlinistration  of  Baptism  to  such  as 
are  of  Riper  Years,  and  able  to  answer 
for  themselves. 

17  A  Catechism ;  that  is  to  saj'',  an  instruction 
to  be  learned  by  every  person  before  lie  be 
brought  to  be  confirmed  by  the  Bishop. 

18  The  Order  of  Confirmation,  or  liaying 
on  of  Hands,  upon  those  that  are  bap- 
tized, and  come  to  Years  of  Discretion. 

19  The  form  of  Solenmization  of  Matri- 
mony. 

20  The  Ord^r  for  the  Visitation  of  the  Sick. 

21  The  Communion  of  the  Sick, 

22  The  Order  for  the  Burial  of  the  Dead. 

23  The  Thanksgiving  of  Women  after 
Child  -  Birth  ;  commonly  called  the 
Churching  of  Women, 

24  Forms  of  Prayer  to  be  used  at  Sea. 

25  A  form  of  Prayer  for  the  Visitation  of 
Prisoners. 

28  A  form  of  Prayer  and  Thanksgiving  to 
Almighty  God,  for  the  Fruits  of  tlie 
Earth,  and  all  other  Blessings  of  his 
merciful  Providence. 

27  Forms  of  Prayer  to  be  used  in  Families. 

28  Selections  of  Psalms,  to  be  used  instead 
of  the  Psalms  for  the  Day,  at  tb.e  Dis- 
cretion of  the  T.Tinister. 

29  The  Psalter,  or  Psalms  of  David. 


.(1.)  In  some  Editions  of  the  Book  of  Common  Prayer,  the  Editors  have  framed  the  "  Table  of  Con- 
tents," according  to  their  respective  judgments,  and  not  according  to  the  standard  Edition,  which  ends 
with '•  The  Psalter  or  Psahns  of  David,"  not  including  the  Metre  Psahns.  It  must  be  evident,  that  the 
comprehending  of  any  document  under  the  same  cover  with  the  Book  of  Common  Prayer,  does  not  constitute 
it  a  part  thereof,  although  set  forth  under  the  same  authority.  As  much  misunderstanding  and  incon- 
venience may  arise  from  the  misnomers  stated,  the  matter  is  noticed,  with  the  hope  of  its  being  a  caution 
against  the  like  mistake  in  future.  Bishop  White, 


•   • 


THE  RATIFICATION  OF  THE  BOOK  OF  COMMON  PRAYER. 

BY    THE    BISHOPS,  THE    CLERGY,  AND    THE    LAITY,  OF    THE    PROTESTANT    EPISCOPAL 

CHURCH     IN    THE    UNITED    STATES    OF    AMERICA,    IN    CONVENTION,  THIS 

SIXTEENTH    DAY   OP    OCTOBER,    IN   THE    YEAR   OF   OUR   LORD,  ONE 

THOUSAND   SEVEN    HUNDRED    AND   EIGHTY-NINE. 

THIS  Convention,  having  in  their  present  Session  set  forth  "  A  Book  of  Common 
Praykr,  and  Administration  of  the  Sacraments  and  other  Rites  and  Cere- 
monies OF  the  Church,"  do  hereby  estabhsh  said  Book :  and  they  declare  it  to  be  the 
Liturgy  of  this  Church  ;  and  require  that  it  be  received  as  such  by  all  the  Members  of  the 
same :  And  this  Book  shall  be  in  use  from  and  after  the  First  Day  of  October,  in  the 
Year  of  our  Lord,  One  Thousand  Seven  Hundred  and  Ninety. 


(27) 


PREFACE. 


It  is  a  most  invaluable  part  of  that  blessed  liberty  wherewith  Christ  hath  made  us  freCj 
that  in  his  worship,  different  forms  and  usages  may  without  offence  be  allowed,  provided 
the  substance  of  the  faith  be  kept  entire ;  and  that,  in  every  Church,  what  cannot  be 
clearly  determined  to  belong  to  Doctrine,  must  be  referred  to  discipline  ;  and  therefore,  by 
common  consent  and  authority,  may  be  altered,  abridged,  enlarged,  amended,  or  otherwise 
disposed  of,  as  may  seem  most  convenient  for  the  edification  of  the  people,  "  accordino-  to 
the  various  exigencies  of  times  and  occasions." 

The  Church  of  England,  to  which  the  Protestant  Episcopal  Church  in  these  States  is 
indebted,  under  God,  for  her  first  foundation  and  a  long  continuance  of  nursin^r  care  and 
protection,  hath,  in  the  Preface  of  her  Book  of  Common  Prayer,  laid  it  down  as  a  Rule, 
that  "  The  Particular  Forms  of  Divine  Worship,  and  the  Rites  and  Ceremonies  appointed 
to  be  used  therein,  being  things  in  their  own  nature  indifferent  and  alterable,  and  so  ac- 
knowledged, it  is  but  reasonable  that,  upon  weighty  and  important  considerations,  according 
to  the  various  exigencies  of  times  and  occasions,  such  changes  and  alterations  should  be 
made  therein,  as  to  those  who  are  in  places  of  authority  should,  from  time  to  time,  seem 
either  necessary  or  expedient."  *  , 

The  same  Church  hath  not  only  in  her  Preface,  but  likewise  in  her  Articles  and  Homi- 
lies, declared  the  necessity  and  expediency  of  occasional  alterations  and  amendments  in 
her  Forms  of  Public  Worship ;  and  we  find  accordingly,  that,  seeking  to  "  keep  the 
happy  mean  between  too  much  stiffness  in  refusing,  and  too  much  easiness  in  admitting 
variations  in  things  once  advisedly  established,  she  hath,  in  the  reign  of  several  Princes, 
since  the  first  compiling  of  her  Liturgy  in  the  time  of  Edward  the  Sixth,  upon  just  and 
weighty  considerations  her  thereunto  moving,  yielded  to  make  such  alterations  in  some 
particulars,  as  in  their  respective  times  were  thought  convenient ;  yet  so  as  that  the  main 
body  and  essential  parts  of  the  same  (as  well  in  the  chiefest  materials,  as  in  the  frame  and 
order  thereof)  have  still  been  continued  firm  and  unshaken." 

Her  general  aim  in  these  different  Reviews  and  alterations  hath  been,  as  she  farther 
declares  in  her  said  Preface,  "to  do  that  which,  according  to  her  best  understanding,  might 
most  tend  to  the  preservation  of  peace  and  unity  in  the  Church ;  the  procuring  of  rever- 
ence, and  the  exciting  of  piety  and  devotion  in  the  worship  of  God ;  and.  finally,  the 
cutting  off  occasion,  from  them  that  seek  occasion,  of  cavil  or  quarrel  against  the  Liturgy." 
And  although,  according  to  her  judgment,  there  be  not  "  any  thing  in  it  contrary  to  the 
Word  of  God,  or  to  sound  doctrine,  or  which  a  godly  man  may  not  with  a  good  conscience 

*  See  the  Prefaces  to  the  English  Liturgy,  which  are  subjoined. — T.  C  B. 


xxviii  PREFACE. 

use  and  submit  unto,  or  which  is  not  fairly  defensible,  if  allowed  such  just  and  favour- 
able construction,  a.s,  in  common  equity,  ouijht  to  be  allowed  to  all  human  writin^fs ;"  yet 
upon  the  principles  already  laid  down,  it  cannot  but  be  supposed,  that  further  alteration 
would  in  time  be  found  expedient.     Accordingly,  a  commission  for  a  review  was  issued  in     / 
the  year  1689  :  But  this  great  and  good  work  miscarried  at  that  time  ;  and  tne  Civil  Au-    , 
thority  has  not  since  thought  proper  to  revive  it  by  any  new  Commission. 

But  when,  in  tlic  course  of  Divine  Providence,  these  American  States  became  indepen- 
dent with  respect  to  Civil  Government,  their  Ecclesiastical  Independence  was  necessarily 
included,  and  the  different  religious  denominations  of  Christians  in  these  States  were  left 
at  full  and  equal  liberty  to  model  and  organize  their  respective  Churches,  and  forms  of 
worship,  and  discipline,  in  such  manner  as  they  might  judge  most  convenient  for  their 
future  prosperity ;  consistently  with  the  Constitution  and  Laws  of  their  Country. 

The  attention  of  this  Church  was,  in  the  first  place,  drawn  to  those  alterations  in  the 
Liturgy  which  became  necessary  in  the  prayers  for  our  Civil  Rulers,  in  consequence  of 
the  Revolution.  And  the  principal  care  herein  was  to  make  them  conformable  to  vrhat 
ouglit  to  be  the  proper  end  of  all  such  prayers,  namely,  that  "  Rulers  may  have  grace, 
wisdom,  and  understanding,  to  execute  justice,  and  to  maintain  truth ;"  and  that  the 
People  "may  lead  quiet  and  peaceable  lives,  in  all  Godliness  and  honesty." 

But  while  these  alterations  were  in  review  before  the  Convention,  they  could  not  but, 
with  gratitude  to  God,  embrace  the  happy  occasion  which  was  offered  to  them,  (uninflu- 
enced and  unrestrained  by  any  worldly  authority  whatsoever)  to  take  a  further  review  of 
the  Public  Service,  and  to  establish  such  other  alterations  and  amendments  therein  as 
might  be  deemed  expedient. 

It  seems  unnecessary  to  enumerate  all  the  diflferent  alterations  and  amendments.  They 
will  appear,  and  it  is  to  be  hoped,  the  reasons  of  them  also,  upon  a  comparison  of  this 
with  the  Book  of  Common  Prayer  of  the  Church  of  England.  In  which  it  will  also 
appear,  that  this  Church  is  far  from  intending  to  depart  from  the  Church  of  England  in 
any  essential  point  of  doctrine,  discipline,  or  worship  ;  or  farther  than  local  circumstances  | /, 
require. 

And  now,  this  important  work  being  brought  to  a  conclusion,  it  is  hoped  the  whole  will 
be  received  and  examined  by  every  true  member  of  our  Church,  and  every  sincere  Christ- 
ian, with  a  meek,  candid}  and  charitable  frame  of  mind ;  without  prejudice  or  preposses- 
sions ;  seriously  considermg  what  Christianity  is,  and  what  the  truths  of  the  Gospel  are  : 
and  earnestly  beseeching  Almighty  God,  to  accompany  with  his  blessing  every  endeavour 
for  promulgating  them  to  mankind  in  the  clearest,  plainest,  most  affecting,  aad  majestic 
manner,  for  the  sake  of  Jesus  Christ,  our  blessed  Lord  and  Saviour. 


(29) 


THE  PREFACE(») 

TO  THE  ENGLISH  BOOK  OF  COMMON  PRAYER,  AS  REVISED  IN  THE  REIGN  OF  KING 

CHARLES  II.  IN  THE  YEAR  1661. 


It  hath  been  the  wisdom  of  the  Church  o^Eng- 
land,  ever  since  the  first  compiling  of  her  public 
Liturgy,  to  keep  the  mean  between  the  two  ex- 
tremes, of  too  much  stiffness  in  refusing,  and  too 
much  easiness  in  admitting  any  variation  from 
it.  For,  as  on  the  one  side  common  experience 
sheweth.  that  where  a  change  hath  been  made  of 
things  advisedly  established  (no  evident  neces- 
sity so  requiring)  sundry  inconveniencies  have 
thereupon  ensued  ;  and  those  many  times  more 
and  greater  than  the  evils,  that  were  intended  to 
be  remedied  by  such  a  change  :  So  on  the  other 
side,  the  particular  Forms  of  Divine  worship, 
and  the  Rights  and  Ceremonies  appointed  to  be 
used  therein,  being  things  in  their  own  nature 
indifferent,  an;l  alterable,  (2.)  and  so  acknow- 
ledged ;  it  is  but  reasonable,  that  upon  weighty 
and  important  considerations,  according  to  the 
various  exigency  of  times  and  occasions,  such 
changes  and  alterations  should  be  made  therein, 
as  to  those  that  are  in  place  of  Authority  should 
from  time  to  time  seem  either  necessary  or  ex- 
pedient. Accordingly  we  find,  that  in  the  reigns 
of  several  Princes  of  blessed  memory  since  the 
Reformation,  the  Church,  upon  just  and  weighty 
considerations  her  thereunto  moving,  hath  yield- 
ed to  make  such  alterations  in  some  particulars, 
as  in  their  respective  times  were  thought  conve- 
nient :  Yet  so,  as  that  the  main  Body  and  Essen- 
tials of  it  (as  well  in  the  chiefest  materials,  as 


;  .  seem  Dj 
/  /  being  ti 
y[/.B.owsfi 


(1.)  This  Preface  was  written  after  the  review  of  the 
Common  Prayer  in  1661  ;  it  is  said  to  have  been  drawn  up 
by  Dr.  Sanderson,  then  bishop  of  Lincoln;  and  it  should 
seem  by  the  style  to  be  his.  However  no  mention  of  his 
the  author  of  it  is  made  in  the  Acts  of  the  upper 
of  Convocation.  It  is  there  only  said,  that,  "  on 
Monday  the  2d  of  December,  The  Preface  or  Introduction 
to  the  Common  Prayer  Book  was  brought  in  and  read." 
It  was  referred  to  a  committee  of  the  Upper  House  the 
same  day  to  consider  of  it :  who  were  Dr.  Matthew  Wrenn, 
bishop  of  Ely  ;  Dr.  Robert  Skinner,  bishop  of  Oxen  ;  Dr. 
Humphrey  Henchman,  bishop  of  Sarum;  andDr.  George 
Griffith,  bishop  of  St.  Asaph.  On  the  13th  of  that  month 
the  Acts  say,  some  amendments  were  made  to  the  Pre- 
face. Dr.  J^icholls. 

(2.)  It  is  inconceivable  what  difficulties  the  bishops  at 
that  time  had  to  contend  with,  about  making  the  alterations. 
They  were  not  only  to  conquer  their  own  former  resent- 
ments and  the  quick  remembrance  of  their  sufferings, 
togetlier  with  the  unreasonable  demands  of  the  Presbyterian 


in  the  frame  and  order  thereof)  have  still  con- 
tinued  the  same  unto  this  day,  and  do  yet  stand 
firm  and  unshaken,  notwithstanding  all  the  vaia 
attempts  and  impetuous  assaults  made  against 
it.  by  such  men  as  are  given  to  change,  and  have 
always  discovered  a  greater  regard  to  their  own 
private  fancies  and  interests,  than  to  that  duty 
they  owe  to  the  public. 

By  what  undue  means,  and  for  what  mischiev- 
ous  purposes  the  use  of  the  Liturgy  (though  en- 
joined  by  the  Laws  of  the  Land,  and  those  Laws 
never  yet  repealed)  came,  during  the  late  unhap- 
py confusions,  to  be  discontinued,  is  too  well 
known  to  the  world,  and  we  are  not  willing  here 
to  remember.  But  when  upon  His  Majesty's 
happy  Restoration,  it  seemed  probable,  that, 
among  other  things,  the  use  of  the  Liturgy  would 
also  return  of  course  (the  same  having  never 
been  legally  abolished)  unless  some  timely 
means  were  used  to  prevent  it ;  those  men  who, 
under  the  late  usurped  powers,  had  made  it  a 
great  part  of  their  business  to  render  the  people 
disaffected  thereunto,  saw  themselves  in  point 
of  reputation  and  interest  concerned  (unless  they 
would  freely  acknowledge  themselves  to  have 
erred,  which  such  men  are  very  hardly  brought 
to  do)  with  their  utmost  endeavours  to  hinder 
the  restitution  thereof.  In  order  whereunto 
divers  Pamphlets  were  published  (3.)  against  the 
Book  o(  Common  Prayer,  the  old  objections  mus- 

party  ;  but  they  had  the  Court  to  deal  with  likewise,  who 
pushed  on  to  all  acts  of  severity,  but  were  willing  to  let 
the  odium  thereof  remain  with  the  clergy.  And  by  the 
management  of  some  great  persons,  then  in  power,  the 
minds  of  the  episcopal  clergy  and  zealous  conformists  were 
so  wrought  up,  upon  the  talk  of  these  alterations,  that  the 
bishops,  who  were  concerned  in  them,  found  it  a  difficult 
matter  to  manage  the  temper  of  their  own  friends.  This 
was  the  occasion  of  this  apologetical  expression  in  the 
Preface,  for  the  alterations  they  had  made.  And  the 
assertion,  that  "  ceremonies  in  their  own  nature  are  in- 
different and  alterable,"  is  grounded  on  tlie  doctrine  of  the 
34th  Article  of  our  Church.  Dr.  J^ichoUs. 

(3.)  The  pamphlets,  here  pointed  at,  seem  to  be  "The 
exceptions  against  the  Common  Prayer,"  London,  in 
1661 ;  and  the  "  Reply  to  the  Bishops'  Answer  to  the  Ex- 
ceptions." Dr.  Xicholls. 

(4.)  What  these  were,  is  to  be  seen  in  the  two  "Pa- 
pers of  Proposals,  concerning  the  disciphne  and  ceremonies 
of  the  Church  of  England,  humbly  presented  to  his  Ma- 


30 


ENGLISH  PREFACE. 


tered  up,  with  the  addition  of  some  new  ones, 
more  than  formerly  had  been  made,  to  make  the 
number  swell. — In  tine,  great  importunities  were 
used  to  IIi3  Sacred  Majesty,  (4.)  that  the  said 
Book  might  be  revised,  and  such  Alterations 
therein,  and  Additions  thereunto  made,  as  should 
be  thought  requisite  for  the  ease  of  tender  Con- 
sciences :  whereunto  His  Majesty,  out  of  his 
pious  inclination  to  give  satisfaction  (so  far  as 
could  be  reasonably  expected)  to  all  his  subjects 
of  what  persuasion  soever,  did  graciously  con- 
descend. 

In  which  review  we  have  endeavoured  to  ob- 
serve the  like  moderation,  as  we  find  to  have 
been  used  iu  the  like  case  in  former  times. 
And  therefore  of  the  sundry  alterations  proposed 
unto  us,  we  have  rejected  all  such  as  were  either 
of  danijorous  consequence  (as  secretly  striking 
at  some  established  Doctrine,  or  laudable  Prac- 
tice of  the  Church  of  England,  or  indeed  of  the 
whole  Catholic  Church  of  Christ)  or  else  of  no 
consequence  at  all,  but  utterly  frivolous  and  vain. 
But  such  Alterations  as  were  tendered  to  us  (by 
what  persons,  under  what  pretences,  or  to  what 
purpose  soever  tendered)  as  seemed  to  us  in  any 
degree  requisite  or  expedient,  we  have  willingly, 
and  of  our  own  accord  assented  unto  ;  not  en- 
forced  so  to  do  by  any  strength  of  Argument, 
convincing  us  of  the  necessity  of  making  the 
said  Alterations  :  For  we  are  fully  persuaded  in 
our  judgments  (and  we  here  profess  it  to  the 
world)  that  the  Book,  as  it  stood  before  establish- 
ed by  law,  doth  not  contain  in  it  any  thing  con- 
trary to  the  Word  of  God,  or  to  sound  Doc- 
trine, or  which  a  godly  man  may  not  with  a  good 
Conscience  use  and  submit  to,  or  which  is  not 
fairly  defensible  against  any  that  shall  oppose 
the  same  ;  if  it  shall  be  allowed  such  just  and 
favourable  construction  as  in  common  equity 
oujht  to  be  allowed  to  all  human  AVritings,  es- 
pecia'.ly  such  as  are  set  forth  by  Authority,  and 
even  to  the  very  best  translations  of  the  holy 
Scripture  itself.  Our  general  aim  therefore  in 
this  undertaking  was,  not  to  gratify  this  or  that 
party  ia  any  of  their  unreasonable  demands  ; 
but  to  do  that,  which  to  our  best  understandings 
we  conceived  mirjht  most  tend  to  the  preserva- 
tion of  Peace  and  Unity  in  the  Church  ;  the 
procuring  of  Reverence,  and  exciting  of  Piety 
and  Devotion  in  the  public  Worship  of  G«.  \ ;  and 
the  cutting  otf  occasion  from  them  that  sech.  "^cca- 

jcsty,  by  the  reverend  ministers  of  the  Presbyterian  per- 
suasion ;"  London,  printed  in  the  year  1661.  Dr.  JsTichoUs. 
(5.)  Rubrics  are  the  rules  or  orders,  directing  how, 
when,  and  where  all  things  in  divine  ser\'ice  are  to  be  pre- 
formed ;  which  for  distinction  were  formely  printed  in  a 
red  character,  as  now  in  an  Italic,  and  therefore  called 
"  Rubrics,"  from  Rubrica,  which  in-Latin  signifies  a  red 
colouring,  vermillion,  &c.  Dr.  Bisse. — The  Rubrics  of 
the  Missal  and  other  Romish  offices  are  still  printed  in 
red  characters.    In  our  older  Books  of  Common  Prayer 


sion  of  cavil  or  quarrel  against  the  Liturgy  of  the 
Church.  And  as  to  the  several  variations  from 
the  former  Book,  whether  by  Alteration,  Addi- 
tion, or  otherwise,  it  shall  suffice  to  give  this 
general  account,  That  most  of  the  Alterations 
were  made,  either  fust,  for  the  better  direction 
of  them  that  are  to  officiate  in  any  part  of  Divine 
Service  ;  which  is  chiefly  done  in  the  Calendars 
and  Rubrics  :  (5.)  or  secondly,  for  the  more 
proper  expressing  of  some  words  or  phrases  of 
ancient  usage  in  terms  more  suitable  to  the  lan- 
guage of  the  present  times,  and  the  clearer  ex- 
planation of  some  other  words  and  phrases,  that 
wereeither  of  doubtful  signification,  or  otherwise 
liable  to  misconstruction  :  or  thirdly,  for  a  more 
perfect  rendering  of  such  portions  of  holy  Scripr 
ture,  as  are  inserted  into  the  Liturgy  ;  which,  in 
the  Epistles  and  Gospels  especially,  and  in 
sundry  other  places,  are  now  ordered  to  be  read 
according  to  the  last  Translation  :  and  that  it  was 
thought  convenient,  that  some  Prayers  and 
Thanksgivings,  fitted  to  special  occasions,  should 
be  added  in  their  due  places ;  particularly  for 
those  at  Sea,  together  with  an  office  for  the 
Baptism  of  such  as  are  of  riper  years:  which,  al- 
though not  so  necessary  when  the  former  Book 
was  compiled,  yet  by  the  growth  of  Auabaptism, 
through  the  licentiousness  of  the  late  times  crept 
in  amongst  us,  is  now  become  necessary,  and 
may  be  always  useful  for  the  baptizing  of  Na- 
tives in  our  Plantations,  and  others  converted  to 
the  Faith.  If  any  man,  who  shall  desire  a  more 
particular  account  of  the  several  Alterations  in 
any  part  of  the  Liturgy,  shall  take  the  pains  to 
compare  the  present  Book  with  the  former;  we 
doubt  not  but  the  reason  of  the  change  may 
easily  appear. 

And  having  thus  endeavoured  to  discharge 
our  duties  in  this  weighty  affair,  as  in  the  sight 
of  God,  and  to  approve  our  sincerity  therein  (so 
far  as  lay  in  us)  to  the  consciences  of  all  men  ; 
although  we  know  it  impossible  (in  such  variety 
of  apprehensions,  humours  and  interests,  as  are 
in  the  world)  to  please  all  ;  nor  can  expect  that 
men  of  factious,  peevish,  and  perverse  spirits, 
should  be  satisfied  with  any  thing  that  can  be 
done  in  this  kind  by  any  other  than  themselves  : 
(6.)  Yet  we  have  good  hope,  that  what  is  here 
presented,  and  hath  been  by  the  Convocations  of 
both  Provinces  with  great  diligence  examined 
and  approved,  will  bo  also  well  accepted  and  ap- 

the  Rubrics  are  distinguished  from  the  text  by  appearing 
in  a  smaller  type,  [n  the  l)ooks  of  the  17th  century  iha 
Rubrics  are  generally  printed  in  Roman  letters,  while  the 
Liturgy  itself  remains  in  the  old  English  or  toe  black  letter. 
In  this  manner  are  printed  the  Sealed  Books,  and  the 
larger  editions  of  166i2,  &c;  but  in  all  modern  legitimate 
editions,  the  whole  of  tlie  officse,  except  the  responses,  is,  ^ 
I  believe,  universally  printed  in  the  Roman  character,  and 
the  Rubrics  in  the  Italic  Shepherd.  ^ 

(6.)  This  stricture  seems  to  be  levelled  against  the  new     f 


ENGLISH  PREFACE. 


31 


proved  by  all  sober,  peaceable,  and  truly  con- 
scientious Sons  of  the  Church  of  Ensrland. 


CONCERNING  THE   SERVICE.  (7.) 

[Being  a  Preface  to  ike  English  Book  of  Com- 
mon Prayer,  as  first  set  forth  in  the  reign  of 
K.  Edward  VI.] 

There  was  never  any  thing  by  the  wit  of 
man  so  well  devised,  or  so  sure  established, 
which  in  continuance  of  time  hath  not  been  dis- 
puted: As,  among  other  things,  it  may  plainly 
appear  by  the  Common  Prayers  in  the  Church, 
commonly  called  Divine  Service.  The  first 
original  and  ground  whereof  (8.)  if  a  man 
would  search  out  by  the  ancient  Fathers,  he 
shall  find,  that  the  same  was  not  ordained  but  of 
a  good  purpose,  and  for  a  great  advancement  of 
godliness.  For  they  so  ordered  the  matter,  that 
all  the  whole  Bible,  (or  the  greatest  part  thereof) 
should  be  read  over  once  every  year  ;  intending 
thereby,  that  the  Clergy,  and  especially  such  as 
were  Ministers  in  the  congregation,  should  (by 
often  reading,  and  meditation  in  God's  word) 
be  stirred  up  to  godliness  themselves,  and  be 
more  able  to  exhort  others  by  wholesome  Doc- 
trine, and  to  confute  them  that  were  adversaries 
to   the  truth  ;  and  further,  that   the  people  (by 

prayers  drawn  up  by  Mr.  Baxter,  by  appointnient  of  the 
Presbyterian  commissioners,  in  the  "  Reformation  of  the 
Liturgy ;"  published  together  with  the  "  Petition  for 
Peace,"  London,  1661.  Dr.  Nicholls. 

(7.)  This  preface  was  composed  by  the  original  com- 
pilers of  the  Common  Prayer ;  only  the  two  last  paragraphs 
are  not  in  the  1st  Book  of  Ed.  VL  Dr.  J^kholls. 

(8.)  These  words  are  to  shew,  that  the  Latin  service, 
which  had  been  of  late  years  defiled  by  the  mixture  of  a 
great  many  foul  and  popish  errors,  did  however  retain  in 
it  many  ancient  forms,  received  in  the  Church  in  the  best 
times ;  and  that  some  parts  thereof  are  still  to  be  found  in 
the  writings  of  the  ancient  Fathers,  who  mention  many  of 
these  offices  in  their  books.  Dr.  J^icholls. 

(9.)  The  Scriptures  are  ordered  to  be  read  in  the  Roman 
sen'ice  in  so  confused  a  method,  that,  if  they  were  not  read 
in  an  unknown  tongue,  the  people  could  not  receive  cny 
benefit  therefrom.  For  there  are  not  more  than  three  or 
four  verses  to  be  read  at  one  time  ;  and  then  follows  a 
response  or  short  anthem  to  be  sung ;  and  then  three  or 
four  verses  of  the  same  chapter  again ;  and  then  another 
response:  after  this  rate  breaking  the  chapter  into  ten  or 
twelve  lessons  ;  sometimes  mixing  parts  of  another  chap- 
ter ;  at  other  times  some  of  Saint  Austin's  or  Saint  Am- 
brose's Homilies,  or  passages  out  of  worse  books. 

Dr.  Nichdls. 

(10.)  These  legendary  stories  are  chiefly  read  upon  the 
saints'  days  :  but  every  day  in  the  year  being  dedicated  to 
some  odd  saint  or  other,  there  is  hardle  a  day  free  from 
having  some  of  these  idle  tales  mixed  in  the  service  there- 
of. And  indeed  there  is  such  an  incongruous  mixture  of 
Scripture  and  monkish  fiction  together,  as  is  calculated  to 


daily  hearing  of  holy  Scripture  read  in  the 
Church)  might  continually  profit  more  and  more 
in  the  knowledge  of  God,  and  be  the  more  in- 
flamed with  the  love  of  his  true  Religion. 

But  these  many  years  past,  this  godly  and  de- 
cent  order  of  the  ancient  Fathers  bath  been  so 
altered,  (9.)  broken,  and  neglected,  by  planting 
in  uncertain  Stories,  and  Legends,  (10.)  with 
multitude  of  Responds,  (II,)  Verses,  (12.)vain 
Repetitions,  Commemorations,  (13.)  and  Synod- 
als,  (14.)  that  commonly  when  any  Book  of  the 
Bible  was  begun,  alter  three  or  four  Chapters 
were  read  out,  all  the  rest  were  unread.  And 
in  this  sort  the  Book  oi^ Isaiah  was  begun  in 
Jldvent,  and  the  Book  of  Genesis  in  Septuagesi- 
ma;  but  they  were  only  begun,  and  never  read 
through  :  After  like  sort  were  other  Books  of 
holy  Scripture  used.  And  moreover,  whereas 
St.  Paid  would  have  such  language  spoken  to 
the  people  in  the  Church,  as  they  might  under- 
stand, and  have  profit  by  hearing  the  same: 
The  Service  in  this  Church  of  England  these 
many  years  hath  been  read  in  Latin  to  the  peo- 
ple, which  they  understand  not;  so  that  they  have 
heard  with  their  ears  only,  and  their  heart,  spirit, 
and  mind,  have  not  been  edified  thereby.  And 
furthermore,  notwithstanding  that  the  ancient 
Fathers  have  divided  the  Psalms  into  seven  por- 
tions, whereof  one  was  called  a  JYoclurn  :  (15.) 
Now  of  late  time  a  kw  of  them  have  been  daily 

make  all  wise  and  conscientious  Christians  to  nauseate 
and  abominate  their  service.  This  is  remarkable,  not  only 
in  the  lessons  upon  their  modern  saints'  days,  concerning 
whom  one  would  expect  nothing  else  but  such  stories ; 
but  even  upon  the  festivals  of  the  Apostles  themselves. 

Dr.  Mc/ioHs. 

(11.)  A  respond  is  a  short  anthem,  brought  into  the 
middle  of  a  chapter,  which  is  interrupted  by  it :  and,  when 
the  respond  is  done,  the  chapter  proceeds.  This  is  called 
the  short  response.  The  long  responses  are  used  at  the 
close  of  a  lesson.  Dr.  J^icholls. 

(12.)  Either  the  verses,  which  fullow  after  the  respond 
in  the  Roman  Breviary:  or  else  those  hymns  which  are 
proper  to  every  Sunday  and  holy-day ;  which  are  many 
of  them  a  despicable  parcu;  of  monkish  Latin  verses,  com- 
posed in  the  Tiiost  illiterate  ages  of  Christianity :  only 
some  few  of  tlscir),  being  taken  from  parts  of  a  better  char- 
acter, are  pretty  tolerable.  Dr  J^ichoUs. 

(13.)  These  v/era  the  recital  of  the  names  of  famous 
martyrs  and  confessors,  patriarchs,  bishops,  kings,  great 
orthodox  writers,  munificent  benefactors  ;  wliicli  recitation 
at  the  altar  took  up  m.uch  time:  and  these  names  were 
anciently  wont  to  be  read  out  of  Diptychs,  or  folded  tables ; 
and  tedious  quarrels  have  been  anciently,  about  dispunging 
some  names  out  of  the  Diptychs,  v.hich  have  run  into 
schisms.  Bp.  Sparrow. 

(14.)  These  v.'ere  svnodical  constitutions,  or  the  can- 
ons made  by  provincial  synods,  which  were  wont  to  be 
read  in  the  pariah  churches  on  Sundays,  to  the  great  waste 
of  time,  Bp.  Sparrow,  Dr.  J^lchoUs. 

(15.)  So  called  from  the  ancient  Christians  rising  in  the 
night  to  perform  them.  Dr.  Bum. 


32 


ENGLISH  PREFACE. 


said,  and  the  rest  completely  omitted.  Moreover, 
the  number  and  hardness  of  the  Rules  called  the 
Pie,  (16.)  and  the  manifold  changiugs  of  the 
.'Service,  was  the  cause,  that  to  turn  the  Book 
only  was  so  haid  and  intricate  a  matter,  that 
many  times  there  was  more  business  to  find 
out  what  should  be  read,  than  to  read  it  when  it 
was  found  out. 

These  iuconvcniencies  therefore  considered, 
hei'e  ia  set  forth  such  an  Order,  whereby  the 
same  shall  be  redressed.  And  for  a  readiness  in 
this  matter,  here  is  drawn  out  a  Calendar  for 
tiiat  purpose,  which  is  plain  and  easy  to  be 
understood  ;  wherein  (so  much  as  may  be)  the 
reading  of  the  Holy  Scripture  is  so  set  forth, 
that  all  things  shall  be  d.')ne  in  order,  without 
breaking  one  piece  from  another.  For  this 
cause  be  cut  o'f  Anthems,  Responds,  Invitato- 
ries,  (J7.)  and  such  like  things  as  did  break 
the  continual  course  of  the  reading  of  the  Scrip- 
ture. 

Yet,  because  there  is  no  remedy,  but  that  of 
necessity,  there  must  be  some  Rules  ;  therefore 
certain  Rules  are  here  set  fortli :  which,  as  they 
are  few  in  number,  so  they  are  plain  and  easy 

(16.)  "The  Pie,"  is  a  table  or  rule  in  the  old  Roman 
offices,  shewing  in  a  technical  way  how  to  find  out  the 
seruce  which  is  to  be  read  upon  each  day  :  which  con- 
sisting of  numerous  particulars,  by  the  intermixing  of  the 
several  offices,  which  sometimes  fail  in  together  to  be  read, 
makes  it  difficult  to  be  understood.  As  to  the  meaning 
of  the  name  ;  what  was  called  "  The  Pie"  by  the  Clergy 
before  the  Ret'ormation,  was  called  by  the  Greeks  Uiva^, 
or  the  inde.x  :  for  that  word  signifying  metaphorically  a 
painted  table  or  picture ;  and  the  indexes,  or  tables  of 
books,- being  formed  into  square  figures  resembling  pic- 
tures, or  painted  tables,  hung  up  in  a  frame  ;  these  like- 
wise were  called  UivaKc;,  (Pinakes  ;)  or,  being  marked 
•only  with  Uie  first  letter  of  the  word,  Hi's,  or  "  Pies." 
This  was  probably  the  origin  of  the  term.  But  these 
tables  being  generally  made  witli  initial  letters  of  red,  and 
likewise  some  other  remarkable  letters  or  words  thereof 
being  of  the  same  colour,  it  was  thought  that  table  was 
called  "  Pie"  from  the  party-coloured  letters,  whereof  it 
did  consist.  But  upon  this  account,  when  they  put  it  into 
Latin,  they  called  it  Pit:a.  Thus  in  former  times  some  of 
the  friars,  from  their  party-coloured  habits,  were  called 
"  Pies."  Afterwards,  when  printing  came  into  use,  those 
letters,  which  were  of  a  moderate  size,  not  so  big  as  the 
large  text  hand  in  manucripts,  but  were  of  the  size  only 
of  those  in  tlie  comments  and  tables,  were  called  Pica 
letters.  Mclioils. 

(17.)  Some  text  of  Scripture,  adapted  and  chosen  for 
the  occasion  of  the  day,  and  used  before  the  "  Venite," 
which  also  is  called  the  invitatory  psalm.         Dr.  Btinu 

(13.)  By  the  latter  words  are  understood  the  Apoc- 
rypha ;  which  books  our  Church  elsewhere  declares  that 
she  doth  use,  "for  example  of  life,  and  instruction  of  man- 
ners, but  yet  doth  not  apply  tbcm  to  estabUsh  any  doc- 
trine.'' Article  vi.  And  this  practice  of  the  Church  of 
Englano  is  agreeable  to  that  of  the  ancient  Church. 

Dr.  ,\"tcAoWj. 


to  be  understood.  So  that  here  you  have  an 
Order  for  Prayer,  and  ibr  the  reading  of  the 
holy  Scripture,  much  agreeable  to  the  mind  and 
purpose  of  the  old  Fathers,  and  a  great  deal 
more  profitable  and  commodious,  than  that  which 
of  late  was  used.  It  is  more  profitable,  because 
here  are  left  out  many  things,  whereof  some  are 
untrue,  some  uncertain,  some  vain  and  super- 
stitious  :  and  nothing  is  ordained  to  be  read  but 
the  very  pure  Word  of  God,  the  holy  Scriptures, 
or  that  which  is  agreeable  to  the  same;  (18-) 
and  that  in  such  a  Language  and  Order  as  is 
most  easy  and  plain  for  the  understanding  both 
of  the  Readers  and  Hearers.  It  is  also  more 
commodious,  both  for  the  shortness  thereof,  and 
for  the  plainness  of  the  Order,  and  for  that  the 
Rules  be  few  and  easy. 

And  whereas  heretofore  there  hath  been  great 
diversity  in  .saying  and  singing  in  Churches 
within  this  Realm  ;  some  following  Salisbnrij 
Use,  (19.)  some  Hereford  Use,  and  some  the 
Use  of  Bangor,  some  of  York,  some  of  Lincoln  : 
now  from  henceforth  all  the  whole  Realm  shall 
have  but  one  Use. 

And  forasmuch  as  nothing  can  be  so  plainly 

(19.)  No  wonder  the  use  of  Sarum,  York,  Lincoln, 
Hereford,  Bangor,  is  mentioned.  For  the  Missals  and 
Breviaries  of  the  Roman  Church  were  of  diverse  models 
in  several  countries  and  several  dioceses.  The  Triden- 
tine  Council  first  endeavoured  to  bring  them  all  into  one 
shape:  yet  that  order  was  not  obeyed  till  the  year  loGSi 
under  Pope  Pius  the  Fifth  ;  yea,  is  not  observed  to  this 
day :  the  Spaniards  in  some  places  keeping  the  ]Mozarabick 
form,  the  Praemonstratenses  another,  and  sundrj-  besides. 
Nay,  that  Church  hath  altered  the  Breviaries  of  Pius  V  : 
and  new  corrections  have  come  forth  under  Clement  VIII, 
in  the  year  1598  :  and  what  hat'.i  been  done  since,  I  know 
not  But  why  the  use  of  those  five  churches  ?  Perhaps 
that  was  accidental,  that  the  diversities  of  them  were  more 
signal  than  others.  So:ne  historians  mention  Osmundus, 
the  Bishop  of  Salisbury,  and  Chancellor,  for  the  compiler 
of  the  use  of  Sarum,  about  1070,  or  after;  yet  since  we 
read  of  no  use  of  Canterbuiy,  Winton,  Ely,  perhaps  those 
places  observed  the  true  Roman  Breviaries,  and  the  other 
five  mentioned  were  discrepant  dialects  from  the  original 
Breviarj-.  However,  they  are  called  uses  and  customs,  not 
appointments  from  provincial  Synods.         Bp.  Sparrow. 

Lindwood,  speaking  of  "the  use  of  Sarum,"  says,  that 
almost  the  whole  province  of  Canterbury  followeth  this 
use :  and  adds,  as  one  reason  of  it,  that  the  Bishop  of 
Sarum  is  precentor  in  the  college  of  Bishops ;  and  at  tliose 
times,  when  the  Archbishop  of  Canterbury  solemnly 
performeth  divine  service  in  the  presence  of  the  college  of 
Bishops,  he  ought  to  govern  the  quire  by  usage  and  ancient 
custony 

In  the  northern  parts  was  generally  observed,  "  the  use 
of"  tlie  Arcbiepiscopal  church  of  "  York ;"  in  South 
Wales,  "  the  use  of  Hereford ;"  in  North  Wales,  "  the 
use  of  Bangor ;"  and  in  other  places,  the  use  of  some  of  the 
principal  sees,  as  particularly  that  "  of  Lincoln." 

The  rule,  laid  down  for  church  music  in  England  al- 
most 1000  years  ago,  was  that  they  should  observe  a  plain 


(V 


ENGLISH  PREFACE. 


33 


set  forth,  but  doubts  may  arise  in  the  use  and 
practice  of  the  same  ;  to  appease  all  such  diver- 
sity (if  any  arise)  and  for  the  resolution  of  all 
doubts,  concerning  the  manner  how  to  under- 
stand, do,  and  execute,  the  things  contained 
in  this  Book ;  the  parties  that  so  doubt,  or  di- 
^  versly  take  any  thing,  shall  always  resort  to  the 
Bishop  of  the  Diocese,  who  by  his  discretion  shall 
take  order  for  the  quieting  and  appeasing  of  the 
■  same  ;  so  that  the  same  order  be  not  contrary  to 
any  thing  contained  in  this  book.  (20.)  And  if 
the  Bishop  of  the  Diocese  be  in  doubt,  then  he 
may  send  for  the  resolution  thereof  to  the  Arch- 
bishop. 

Though  it  be  appointed,  that  all  things 
shall  be  read  and  sung  in  the  Church  in  the 

and  devout  melody,  according  to  the  custom  of  the  Church. 
And  the  rule  prescribed  by  Clueen  Elizabeth  in  her  In- 
junctions was,  that  there  should  be  a  modest  and  distinct 
song,  so  used  in  all  parts  of  the  common  prayer  of  the 
Church,  that  the  same  may  be  as  plainly  understood,  as  if 
it  were  read  without  singing.  Of  the  want  of  which  grave, 
serious,  and  intelligible  way,  the  reformatio  legum  had 
complained  before. — And  whether  some  regulations  may 
not  now  be  necessary,  to  render  church  music  truly  useful 
to  the  ends  of  devotion,  and  to  guard  against  indecent 
levities,  seemeth,  as  Bishop  Gibson  says,  to  require  some 
consideration.  Dr.  Burn, 

(20.)  It  appears  from  tliis,  that  in  all  points,  where  the 
rubrics  are  plain  and  express,  the  ordinary  has  no  author- 
ity to  release  any  minister  from  that  obedience  which  he 
owes  the  Church  in  what  she  commands  in  her  Rubrics. 
For,  though  the  ordinary  is  allowed  to  interpret  and  de- 
termine the  sense  of  the  Rubric  in  all  doubtful  cases ;  yet 
it  is  with  this  proviso,  that  he  shall  not  order  or  determine 
any  thing  "  that  is  contrary  to  what  is  contained  in  the 
service  book :"  that  is,  in  points  that  are  clearly  expressed, 
the  ordinary  is  as  much  prohibited  from  making  innova- 
tions, as  the  meanest  parochial  minister. 

Archdeacon  Sharp. 

(21.)  See  the  24th  Article,  and  the  note  there.  The 
pretence  of  the  Papists  to  lock  up  the  Scriptures,  and  to 
have  the  Common  Prayer  of  the  Church  in  an  unknown 
tongue,  are  two  of  the  most  impudent  crimes  of  all  those 
many  which  that  religion  abounds  with. — Therefore,  that 
a  stop  might  be  put  to  this  unreasonable  tyranny  of  the 
Church  of  Rome  overmen's  souls,  Archbishop  Cranmer 

5 


English  Tongue,  to  the  end  that  the  congrega- 
tion may  be  thereby  edified;  (21.)  yet  it  is  not 
meant,  but  that  when  men  say  Morning  and 
Evening  Prayer  privately,  they  may  say  the 
same  in  any  language  that  they  do  understand. 

And  all  Priests  and  Deacons  are  to  say  daily 
the  Morning  and  Evening  Prayer  either  pri- 
vately or  openly,  (22.)  not  being  let  by  sickness 
or  some  other  urgent  cause. 

And  the  Curate  that  ministereth  in  every 
Parish,  Church  or  Chapel,  being  at  home,  and 
not  being  otherwise  reasonably  hindered,  shall 
say  the  same  in  the  Parish-Church  or  Chapel 
where  he  ministereth,  and  shall  cause  a  Bell  to 
be  tolled  thereunto  a  convenient  time  before  he 
begin,  that  the  people  may  come  to  hear  God's 
Word,  and  to  pray  with  him. 

so  dealt  with  Henry  VIII,  that  first  the  Lord's  Prayer, 
Creed,  and  Decalogue,  should  be  published  in  English,  in 
the  year  of  our  Lord,  1536  ;  after  this  a  translation  of  the 
Bible  came  out  in  1540 :  the  order  of  the  Communion,  in 
the  beginning  of  King  Edward  the  Sixth's  reign,  March 
8,  1548 :  and  the  first  Common  Prayer  Book,  1549. 

Dr.  ^icholla. 

The  Latin  services,  as  they  had  been  used  in  England 
before,  continued  in  all  King  Henry  the  Eighth's  reign 
without  any  alteration ;  save  some  rasures  of  collects  for 
the  Pope,  and  for  the  office  of  Thomas  Becket,  and  of  some 
other  saints,  whose  days  were  by  the  King's  Injunctions 
no  more  to  be  observed :  but  those  rasures  or  deletions 
were  so  few,  that  the  old  mass  books,  breviaries,  and  other 
rituals,  did  still  serve  without  new  impression.    Dr.  Bum. 

(22.)  By  the  rules  of  the  Roman  Church,  even  before 
the  Reformation  and  the  Council  of  Trent,  the  clergy  were 
obliged  to  recite  the  "  canonical  hours,"  or  the  offices  of 
the  several  hours  of  day  and  night,  which  are  in  the  breviary, 
either  publicly  in  a  Church  or  Chapel,  or  privately  by 
themselves.  Wherefore  our  reformers  chose  that  the 
ministers  of  the  Church  should  be  as  diligent  in  using  the 
English  Liturgy,  as  the  papists  were  the  Latin  :  and 
though  they  thought  it  right  that  the  mumbling  over  of  the 
prayers  in  private  should  be  laid  aside,  they  would  not 
exonerate  the  clergy  from  the  constant  repetition  of  the 
public  devotions  ;  and  therefore  they  changed  the  private 
recital  of  the  Morning  and  Evening  service,  which  was 
before  performed  by  each  clergyman  alone  by  himself,  into 
family  prayer,  when  a  congregation  could  not  be  procured 
at  Church.  Dr.  Mcholls. 


(34) 


THE   ORDER 

HOW  THE  PSALTER  IS  APPOINTED  TO  BE  READ/^  ^ 

The  Psalter  shall  be  read  through  once  every  Month,  as  it  is  there  appointed,  both  foi 
Morning  and  Evening  Prayer.  But  in  February  it  shall  be  read  only  to  the  Twenty- 
eighth  or  Twenty-ninth  day  of  the  Month. 

And  whereas,  January.  March,  May,  July,  August^  October,  and  December,  have 
One  and  Thirty  Days  a-piece ;  it  is  ordered,  that  the  same  Psalms  shall  be  read  the  last 
day  of  the  said  Months,  which  were  read  the  day  before ;  so  that  the  Psalter  may  begin 
again  the  First  day  of  the  next  Month  ensuing. 

And  whereas  the  CXIX  Psalm  is  divided  into  XXII  Portions,  and  is  over  long  to  be 
read  at  one  time  ;  it  is  so  ordered,  that  at  one  time  shall  not  be  read  above  four  or  five  of 
the  said  Portions. 

The  Minister,  instead  of  reading  from  the  Psalter  as  divided  for  Daily  Morning  and 
Evening  Prayer,  may  read  one  of  the  Selections  set  out  by  this  Church.  (2.) 

And,  on  Days  of  Fasting  and  Thanksgiving,  appointed  either  by  the  Civil  or  by  the 
Ecclesiastical  Authority,  the  Minister  may  appoint  such  Psalms  as  he  shall  think  fit  in  his 
discretion,  unless  any  shall  have  been  appointed  by  the  Ecclesiastical  Authority,  in  a 
Service  set  out  for  the  Occasion  ;  which,  in  that  case,  shall  be  used,  and  no  other. 

PROPER  PSALMS  ON  CERTAIN  DAYS. 


Christmas-Day, 


Ash- Wednesday, 


Good-Friday, 


MORNING. 

Psalms  19 
45 
85 
6 
32 
38 
22 
40- 


EVENING. 

Psalms  89 
110 
132 
102 
130 
143 
64 

-54     88 


MORNING.         EVENING. 

Easter-Day, 

Psalms  2  Psabns  113 

57                114 

111              lis 

Ascension-Day, 

8                  24 

15                  47 

21                103 

Whitsunday, 

48                104 

68                145 

The  Minister  may  use  one  of  the  Selections,  instead  of  any  one  of  the  above  Portions. 


(1.)  The  Psalter  follows  the  divisions  of  the 
original  Hebrew,  Avhich  dififer  from  those  of  the 
Latin  version  which  was  in  use  at  the  time  the 
translation  was  made.  And  instead  of  the  common 
translation  in  our  Bible,  we  use  that  of  the  great 
English  Bible,  which  was  translated  by  Tyndal 
and  Coverdale,  and  revised  by  Archbishop  Cranmer. 
It  was  made  in  a  time  of  less  learning  indeed,  and 
perhaps  with  less  exactness  than  the  latter  ;  yet  it 
has  this  advantage,  that  by  rendering  the  Hebrew 
■words  with  greater  latitude,  it  gives  the  sense  of 
them  more  intelligibly.  And  by  frequent  repetition 
it  has  become  so  familiar,  that  any  change,  unless 
it  were  greatly  for  the  better,  would  be  hardly 
desirable.  t.  c.  b. 

(2.)  It  has  been  objected  to  the  reading  of  the 
Psalter  according  to  the  daily  course,  that,  as  the 
Psalms  are  of  a  miscellaneous  nature,  we  must 
sometimes  bring  together  those  of  a  joyful  and  those 
of  a  melancholy  import,  without  a  due  discrimina- 
tion :  and  farther  that  some  of  the  Psalms  are  not 
of  a  character  suited  to  the  devotions  of  a  christian 
congregation.    The  last  of  these  objections  will 


be  noticed  at  large,  when  we  come  to  the  Com- 
mentary on  the  Psalter.  But  in  reply  to  them  both, 
it  may  now  be  briefly  remarked,  that  for  the  prin- 
cipal stated  Fasts  and  Festivals  of  the  Church, 
appropriate  Psalms  are  appointed  ;  that  it  is  left  to 
the  discretion  of  the  minister  to  choose  appropriate 
ones  for  occasional  Fasts  and  Thanlcsgivings, 
when  they  shall  not  have  been  appomied  by  eccle- 
siastical authority ;  and  that  the  minister  may  at 
any  time  use  one  of  the  Selections  set  out  by  the 
Church,  instead  of  the  Psalms  for  the  day.  The 
writer  of  this  note  has  never  felt  the  force  of  these 
objections  xery  strongly,  and  accordinglv  has  seldom 
resorted  to  the  Selections  except  for  a  third  service, 
when  the  Psalms  for  the  day  have  already  been 
used,  and  sometimes  on  the  evenings  of  the  thir- 
teenth and  twenty-second  days  of  the  months, 
when  some  passages  in  the  stated  Psalms  are  most 
likely  to  be  misapplied  by  those  who  do  not  fully 
understand  their  import.  In  relation  to  the  Selec- 
tions of  Psalms,  the  following  Note  is  taken  from 
Bishop  White's  "  Memoirs  of  the  Church." 

T.  c.  B. 


(35) 


THE    ORDER 


HOW  THE  REST  OF  THE  HOLY  SCRIPTURE  IS  APPOINTED  TO  BE  READ. 

The  Old  Testament  is  appointed  for  the  First  Lessons  at  Morning  and  Evening  Prayer ; 
so  that  the  most  part  thereof  will  be  read  every  Year  once,  as  in  the  Calendar  is  appoint- 
ed.    (1.) 

The  New  Testament  is  appointed  for  the  Second  Lessons  at  Morning  and  Evening 
Prayer. 

And  to  know  what  Lessons  shall  be  read  every  Day,  look  for  the  Day  of  the  Month  in 
the  Calendar  following,  and  there  ye  shall  find  the  Chapters  that  shall  be  read  for  the  Les- 
sons, both  at  Morning  and  Evening  Prayer ;  except  only  the  Moveable  Feasts,  which  are 
not  in  the  Calendar  ;  and  the  Immoveable,  where  there  is  a  Blank  left  in  the  Column  of 
Lessons  ;  the  proper  Lessons  for  all  which  Days  are  to  be  found  in  the  Table  of  proper 
Lessons.  (2.) 

And,  on  days  of  Fasting  and  Thanksgiving,  the  same  Rule  is  to  obtain,  as  in  reading  the 
Psalms. 

And  the  same  discretion  of  choice  is  allowed,  on  occasions  of  Ecclesiastical  Conventions, 
and  those  of  charitable  Collections. 

A7id  note,  That  whensoever  Proper  Psalms  or  Lessons  are  appointed,  then  the  Psalms 
and  Lessons  of  ordinary  course  appointed  in  the  Psalter  and  Calendar,  if  they  be  different, 
shall  be  omitted  for  that  Time. 

Note  Also,  That  the  Collect,  Epistle,  and  Gospel,  appointed  for  the  Sunday,  (3.)  shall 
serve  all  the  Week  after,  where  it  is  not  in  this  Book  otherwise  ordered. 


(1.)  The  two  Offices  of  Morning  and  Evening  Prayer, 
were  formerly  called  "  Mattins  and  Evensong."  The  word 
/^Calendfer  is  derived  from  Calenda,  the  first  day  of  the 
Roman  month.  Our  Calendar  consists  of  seven  columns. 
The  first  shews  the  days  of  the  month  in  their  numerical 
order :  the  second  contains  the  letters  of  the  Alphabet, 
affixed  to  the  several  days  of  every  Aveek  :  the  four  last 
contain  the  course  of  Lessons  for  Morning  and  Evening 
Prayer  for  ordinary  days  throughout  the  year :  and  the 
intermediate,  or  third  column,  contains  the  notice  of  those 
holy-days,  the  observance  of  which  the  revisers  of  our 
Liturgy  have  thought  good  for  the  Church.         t.  c.  b. 

(2.)  It  is  well  known  to  what  uncertainties  the  Clergy 
are  leftin  the  use  of  this  "Table  of  proper  Lessons,"  and 
in  the  appointment  of  Epistles  and  Gospels,  when  Sun- 
days and  holy-days  coincide.  The  consequence  is,  that 
they  differ  in  their  practice,  and  use  the  service  appropri- 
ate to  that  festival,  to  which  in  their  private  opinion  they 
give  the  preference.  Some  there  are  who  choose  to  inter- 
mix them,  using  the  collects  appointed  to  each,  and  prefer- 
ring the  first  Lesson  that  is  taken  out  of  a  canonical  book, 
if  the  other  first  Lesson  happens  to  be  appointed  in  Apo- 
crypha. 

Other  rubrics  might  be  specified,  where  the  directions 
are  defective,  or  not  sufficiently  clear  and  express.  Upon 
all  which  it  may  be  observed  in  general,  that  where 
the  rubrics  are  defective,  or  capable  of  two  senses,  or  of 
doubtful  interpretation,  there  is  no  stating  a  minister's 
obligation  to  observe  them :  nor  is  uniformity  in  practice 
to  be  expected ;  because  every  minister  must  be  allowed 
a  liberty  of  judgment,  and  consequently  of  practice,  in 
cases,  not  sufficiently  clear,  or  capable  of  various  construc- 
tions, so  as  he  make  no  breach  upon  those  rubrics  that 
are  plain  and  express.    In  this  case,  the  clergy  take  differ- 


ent ways  :  and  they  may  safely  and  honestly  do  so,  for 
there  is  no  room  to  say  that  any  of  them  do  wrong,  since 
there  is  not  evidence  enough,  which  of  those  ways  are 
right.  Something  may  perhaps  be  pleaded  for  all.  But 
then,  whatsoever  is  pleaded,  as  it  is  only  upon  the  foot  of 
private  sentiments,  we  remain  still  at  liberty  to  follow  our 
own  judgment  and  discretion  in  those  points,  till  they, 
who  have  authority,  do  settle  a  rule  for  us  concerning 
them.  And  if,  in  the  meantime,  any  of  us  have  real  scru- 
ples upon  those  points,  our  proper  recourse  is  to  the 
Ordinary  of  the  diocese  for  satisfaction ;  because  his  de- 
termination in  all  doubtful  cases,  as  stated  in  the  Preface, 
"  concerning  the  service  of  the  Church,"  is  authoritative, 
safe,  and  legal ;  and  is  granted  us  as  a  supply  for  all  the 
deficiencies  we  meet  with  in  the  letter  of  the  rubric. 

.Archdeacon  Sharp. 

(3.)  One  day  in  seven  seems  from  the  very  beginning 
to  have  been  sanctified  by  God,  Gen.  ii.  3,  and  command- 
ed to  be  set  apart  for  the  exercise  of  religious  duties.  All 
the  mysteries  of  it  perhaps  are  beyond  our  comprehension  : 
but  to  be  sure  one  design  of  it  was,  that  men,  by  thus 
sanctifying  the  seventh  day,  after  they  had  spent  six  in  la- 
bour, might  shew  themselves  to  be  worshippers  of  that 
God  only,  who  rested  the  seventh  day,  after  he  had  fin- 
ished the  heavens  and  the  earth  in  six. 

The  reasons  why  the  Jews  were  commanded  to  ob- 
serve the  seventh  day,  or  Saturday,  in  particular  for  their 
sabbath,  were  peculiar  and  proper  to  themselves :  it  was 
on  this  day  God  had  delivered  them  from  their  Egyptian 
bondage,  and  overwhelmed  Pharaoh  and  his  host  in  the 
red  Sea  :  so  that  no  day  could  be  more  properly  set  apart 
to  celebrate  the  mercies  and  goodness  of  God,  than  that, 
on  which  he  himself  chose  to  confer  upon  them  the  great- 
est blessing  they  enjoyed. 


36  HOW  THE  REST  OP  THE  HOLY  SCRIPTURE  IS  TO  BE  READ    (j 


But  the  deliverance  of  Israel  out  of  Eg^'pt  by  the  minis- 
try of  Moses  was  only  intended  for  a  type  and  pledge  of  a 
spiritual  deliverance  which  was  to  come  by  Christ :  their 
Canaan  also  was  no  more  than  a  type  of  that  heavenly 
Canaan,  wliich  the  redeemed  by  Christ  do  look  for.  Since 
therefore  the  shadow  is  made  void  by  the  coming  of  the 
substance,  the  relation  is  changed ;  and  God  is  no  more 
to  be  worshipped  and  beUeved  in,  as  a  God  foreshewing 
and  assuring  by  types,  but  as  a  God  who  hath  performed 
the  substance  of  wiiat  he  promised.  The  Christians  in- 
deed, as  well  as  the  Jews,  are  to  obsen'e  the  moral  equity  of 
the  fourth  commandment,  and,  after  sLx  days  spent  in 
their  owa  works,  are  to  sanctify  the  seventh :  but  in  the 
designation  of  the  particular  day,  they  may  and  ought  to 
difTer.  For  if  the  Jews  were  to  sanctify  the  seventh  day, 
only  because  they  had  on  that  day  a  temporal  deliverance 
as  a  pledge  of  a  spiritual  one  ;  the  Christians  surely  have 
much  greater  reasons  to  sanctify  the  furst,  since  on  that 
very  day  God  redeemed  us  from  this  spiritual  thraldom, 
by  raising  Jesus  Christ  our  Lord  from  tlie  dead,  and  be- 
getting us,  instead  "  of  an  earthly  Canaan,  to  an  inheri- 
tance incorruptible  in  the  heavens."  And  accordingly  we 
have  the  concurrent  testimonies  both  of  Scripture  and  anti- 
quity, that  the  first  day  of  the  week,  or  Sunday,  hath  ever 
been  the  stated  and  solemn  time  of  the  Christians  meeting 
for  their  public  worship  and  service.  Acts  iL  1 ;  xx.  7  j  1 
Cor,  xvi.  2;  Rev.  i.  10; 

In  the  East  indeed,  where  the  Gospel  chiefly  prevailed 
among  tlie  Jews,  who  retained  a  great  reverence  for  the 
Mosaic  rites,  the  Church  thought  fit  to  indulge  the  humonr 
of  the  Judaijiing  Christians  so  far,  as  to  observe  the  Satur- 
day as  a  festival  day  of  devotions,  and  thereon  to  meet  for 
the  exercise  of  religious  duties ;  as  is  plain  from  several 
passages  of  the  ancients.  But  however,  to  prevent  giving 
any  offence  to  olliers,  they  openly  declared,  that  they  ob- 
served it  in  a  Christian  way,  and  not  as  a  Jewish  sabbath. 
And  this  custom  was  so  far  from  being  universal,  that  at 
the  same  time  all  over  the  West,  except  at  Milan  in  Italy, 
Saturday  was  kept  as  a  fast,  (as  being  the  day  on  which 
our  Lord  lay  dead  -n  the  grave,)  and  is  still,  for  the  same 
reason,  appointed  for  one  of  the  fast  days  in  the  Ember- 
weeks  by  the  Church  of  England  ;  which,  in  imitation 
both  of  the  Eastern  and  Western  Churches,  always  re- 
serves to  the  Sunday  tlie  more  solemn  acts  of  public  wor- 
ship and  devotion. 

But  besides  the  weekly  return  of  Sunday,  (whereon  we 
celebrate  God's  goodness  and  mercies  set  forth  in  our  cre- 
ation and  redemption  in  general,)  the  Church  has  set 
apart  some  days  yearly  for  the  more  particular  remem- 
brance of  some  special  acts  and  passages  of  our  Lord  in 
the  redemption  of  mankind  ;  such  as  are  his  "  Incarna- 
tion" and  "Nativity,  Circumcision,  Manifestation  to  the 
Gentiles,  Presentation  in  the  Temple  ;"  his  "  Fasting, 
Passion,  Resurrection,"  and  "  Ascension  ;"  the  "sending 
of  the  Holy  Ghost,"  and  the  "Manifestation  of  the  Sacred 
Trinity."  That  the  observations  of  such  days  is  requisite, 
is  evident  from  the  practice  both  of  Jews  and  Gentiles : 
nature  taught  the  one,  and  God  tlie  other,  that  the  celebra- 
tion of  solemn  festivals  was  a  part  of  the  public  exercise 
of  religion  Besides  the  feasts  of  the  Passover,  of  Weeks, 
and  of  Tabernacles,  which  were  all  of  divine  appointment, 
the  Jews  celebrated  some  of  their  own  bslitution,  namely, 


the  feast  of  "  Purim,"  Esther  ix,  and  the  "  Dedication  of 
the  Temple,"  1  Mace.  iv.  59,  the  latter  of  wliich  even  our 
blessed  Saviour  himself  honoored  with  his  presence 
John  X.  22. 

But  tliese  festivals  being  instituted  in  remembrance  of 
some  signal  mercies  granted  in  particular  to  the  Jews ;  tho 
Christians,  who  were  chiefly  converted  from  the  heathen 
world,  were  no  more  obliged  to  observe  them,  than  they 
were  concerned  in  the  mercies  thereon  commemorated. 
And  tliis  is  the  reason  that  when  the  Judaizing  Christians 
would  have  imposed  upon  the  Galatians  tlie  observation  of 
the  Jewish  festivals,  as  necessary  to  salvation  ;  St.  Paul 
looked  upon  it  as  a  tiling  so  criminal,  that  he  was  afraid 
the  labour  he  had  bestowed  upon  them  to  set  Uiem  at  liber- 
ty in  the  freedom  of  the  Gospel  had  been  "in  vain,"  Gal, 
iv.  10,  11  :  not  that  he  thought  the  observation  of  festivals 
was  a  thing  in  itself  unlawful,  but  because  they  thought 
themselves  still  obliged  by  the  Law  to  observe  those  days 
and  times,  which  being  only  shadows  of  things  to  come, 
were  made  void  by  the  coming  of  the  substance. 

As  to  the  celebration  of  Christian  festivals,  they  thought 
themselves  as  much  obliged  to  observe  them  as  the  Jews 
were  to  observe  theirs.  They  had  received  greater  bene- 
fits, and  therefore  it  would  have  been  the  highest  degree  of 
ingratitude  to  have  been  less  zealous  in  commemorating 
them.  And  accordingly  we  find  that  in  the  verj'  infancy 
of  Christianity  some  certain  days  were  yearly  set  apart,  to 
commemorate  the  "  Resurrection"  and  "Ascension"  of 
Christ.  "  The  coming  of  the  Holy  Ghost,"  Sue  and  to  i 
glorify  God,  by  an  humble  and  grateful  acknowledgement 
of  these  mercies  granted  to  them  at  tliose  times.  Which 
laudable  and  religious  custom  so  soon  prevailed  over  the 
universal  church,  that  in  five  hundred  years  after  our  Sa- 
viour, we  meet  with  them  distinguished  by  the  same  names 
we  now  call  them  by  ;  such  as  "  Epiphany,  Ascension- 
day,  Wliit-sunday,"  &c.  and  appointed  to  be  observed  on 
those  days,  on  which  the  Church  of  England  now  observes 
tliem. 

But  besides  the  more  solemn  festivals,  whereon  they 
were  wont  to  celebrate  the  mysteries  of  their  redemption, 
the  primitive  Christians  had  tlieir  "Memorijc  Martyrum," 
or  certain  days  set  apart  yearly  in  commemoration  of  the 
great  heroes  of  the  Christian  religion,  the  blessed  Apostles 
and  Martyrs,  who  had  attested  the  truth  of  these  myster- 
ies with  their  blood ;  at  whose  graves  they  constantly 
met  once  a  year,  to  celebrate  their  virtues,  and  to  bless 
God  for  their  exemplary  lives  and  glorious  deaths  ;  as  well 
to  the  intent  that  others  might  be  encouraged  to  the  same 
patience  and  fortitude,  as  also  that  virtue,  even  in  this 
world,  might  not  wholly  lose  its  reward  :  a  practice  doubt- 
less very  ancient,  and  probably  founded  on  that  exhorta- 
tion to  the  Hebrews,  "  to  remember  those  who  had  had 
the  rule  over  them,  and  who  had  spoken  unto  them  the 
word  of  God,"  and  had  sealed  it  with  their  blood.  Heb. 
xiii.  7,  In  which  place  the  author  of  that  Epistle  is 
tliought  chiefly  to  hint  at  the  martyrdom  of  St.  James,  the 
first  Bishop  of  Jerusalem,  who,  not  long  before,  had  laid 
down  his  Ufe  for  the  testimony  of  Jesus.  And  we  find 
that  those  who  were  eye-witnesses  of  the  sufferings  of 
St.  Ignatius,  pubhshed  the  day  of  his  martj^dom,  that 
the  Church  of  Antioch  might  meet  together  at  that  time 
to  celebrate  the  memory  of  such  a  valiant  combatant  and 


HOW  THE  REST  OF  THE  HOLY  SCRIPTURE  IS  TO  BE  READ.      37 


martyr  of  Christ.  After  this  we  read  of  the  Church  of 
Smyrna's  giving  an  account  of  St.  Polycarp's  martyrdom, 
(which  was  in  the  year  of  our  Lord  147,)  and  of  the  place 
where  they  had  entombed  his  bones,  and  withal  profess- 
ing that  they  would  assemble  in  that  place,  and  celebrate 
the  "  birth-day  of  his  martyrdom"  with  joy  and  gladness. 
(Where  we  may  observe,  by  the  way,  that  the  days  of  the 
martyrs'  deaths  were  called  their  birth-days  ;  because 
they  looked  upon  those  as  the  days  of  their  nativity, 
whereon  they  were  freed  from  the  pains  and  sorrows  of  a 
troublesome  world,  and  born  again  to  the  joys  and  happi- 
ness of  an  endless  life.)  These  solemnities,  as  we  learn 
from  Tertullian,  were  yearly  celebrated,  and  were  after- 
wju'ds  observed  with  so  much  care  and  strictness,  that  it 
was  thought  profaneness  to  be  absent  from  the  Christian 
assemblies  upon  those  occasions. 

The  following  ages  were  as  forward  as  those  we  have 
already  spoken  of,  in  celebrating  the  festivals  of  the  mar- 
tyrs and  holy  men  of  their  time.  Insomuch  that  at  the 
last  the  observation  of  holy-days  became  both  superstitious 
and  troublesome;  a  number  of  dead  men's  names,  not  over 
eminent  in  their  lives  either  for  sense  or  morals,  crowding 
the  Calendar,  and  jostling  out  the  festivals  of  the  first 
saints  and  martyrs.  But  at  the  reformation  of  the  Church, 
all  these  modern  martyrs,  were  thrown  aside,  and  no  festi- 
vals retained  in  the  Calendar  as  days  of  obligation,  but 
such  as  were  dedicated  to  the  honour  of  Christ,  &c.  or  to 
the  memory  of  those  that  were  famous  in  the  Gospels. 
Such  as  were,  in  the  first  place,  the  twelve  apostles,  who 
being  constant  attendants  on  our  Lord,  and  advanced  by 
him  to  that  high  order,  have  each  of  them  a  day  assigned 
to  their  memory.  St.  John  the  Baptist  and  St.  Stephen 
have  the  same  honour  done  to  them  ;  the  first  because  he 
was  Christ's  forerunner ;  the  other  upon  account  of  his 
being  the  first  martyr.  St.  Paul  and  St.  Barnabas  are 
commemorated  upon  account  of  their  extraordinary  call : 
St.  Mark  and  St.  Luke  for  the  service  they  did  Christian- 
ity by  their  Gospels  ;  the  Holy  Innocents,  because  they 
are  the  first  that  suffered  upon  our  Saviour's  account,  as 
also  for  the  greater  solemnity  of  Christians  ;  the  birth  of 
Christ  being  the  occasion  of  their  deaths.  The  memory 
of  all  other  pious  persons  is  celebrated  together  upon  the 
festival  of  All  Saints ;  and  that  the  people  may  know 
what  benefits  Christians  receive  by  the  ministry  of  Angels, 
the  feast  of  St.  Michael  and  all  Angels  is  for  that  reason 
solemnly  observed  in  the  Church. 

These  days  were  constantly  observed  in  the  Church  of 
England,  from  the  time  of  the  Reformation  till  the  great 
Rebellion,  when  it  could  not  be  expected  that  any  thing 


that  carried  an  air  of  religion  or  antiquity  could  bear  up 
against  such  an  irresistible  inundation  of  impiety  and  con- 
fusion. But  at  the  Restoration  our  holy-days  were  again 
revived,  together  with  our  ancient  Liturgy,  which  appoints 
proper  Collects,  Epistles,  and  Gospels,  for  each  of  them  : 
and  orders  the  "  curate  to  declare  unto  the  people,  on  the 
Sunday  before,  what  holy-days  or  fasting-days  are  in  the 
week  following  to  be  observed."  Rubric  after  the  J^icene 
Creed.  And  the  preface  to  the  Act  of  Uniformity  inti- 
mates it  to  be  schismatical  to  refuse  to  come  to  Church  on 
those  days.  And  by  the  first  of  Elizabeth,  which  is  de- 
clared by  the  Uniformity-Act  to  be  in  full  force,  "  all  per- 
sons, having  no  lawful  or  reasonable  excuse  to  be  absent, 
are  obliged  to  resort  to  their  parish-church  on  holy- 
days,  as  well  as  Sundays,  and  there  to  abide  orderly 
and  soberly  during  divine  service,  upon  pain  of  pun- 
ishment by  the  censures  of  the  Church,  and  also  upon 
pain  of  twelve  pence  for  every  offence,  to  be  levied  by 
distress." 

In  relation  to  the  concurrence  of  two  holy-days  together, 
we  have  no  directions  either  in  the  rubric  or  elsewhere, 
which  must  give  place,  or  which  of  the  two  services  must 
be  used.  According  to  what  I  can  gather  from  the  rubrics 
in  the  Roman  Breviary  and  Missal,  (which  are  very  intri- 
cate and  difficult,)  it  is  the  custom  of  that  Church,  when 
two  holy-days  come  together,  that  the  office  for  one  only 
be  read,  and  that  the  office  for  the  other  be  transferred  to 
the  next  day  ;  excepting  that  some  commemoration  of  the 
transferred  holy-day  be  made  upon  the  first  day,  by  read- 
ing the  hymns,  verses,  &c.  which  belong  to  the  holy-day 
that  is  transferred.  But  our  Liturgy  has  made  no  such 
provision.  For  this  reason  some  ministers,  when  a  holy- 
day  happens  upon  a  Sunday,  take  no  notice  of  the  holy- 
day,  (except  that  sometimes  they  are  forced  to  use  the  se- 
cond Lesson  for  such  holy-day,  there  being  a  gap  in  the 
column  of  second  Lessons  in  the  Calendar,)  but  use  the 
service  appointed  for  the  Sunday;  alledging  that  the  holy- 
day,  which  is  of  human  Institution,  should  give  way  to 
the  Sunday,  which  is  allowed  to  be  of  divine.  But  this  is 
an  argument  which  I  think  not  satisfactory :  for  though 
the  observation  of  Sunday  be  of  divine  institution,  yet  the 
service  we  use  on  it  is  of  human  appointment.  And 
therefore  I  take  this  to  be  a  case  in  which  the  Bishops 
ought  to  be  consulted,  they  having  a  power  vested  in  them 
to  "appease  all  diversity,  (if  any  arise,)  and  to  resolve  all 
doubt  concerning  the  manner  how  to  understamd,  do,  and 
execute  the  things  contained  in  the  Book  of  Common 
Prayer."  See  the  preface  concerning  the  Service  of  the 
Church.  Wheatly. 


(3S) 


IF  TABLES  OF  LESSONS  of  Holy  Scripture,  to    be  read  at  Morning 
AND  Evening  Prayer  throughout  the  Year. 


A  TABLE  OF  LESSONS  FOR  SUNDAYS. 


Sundays 


1  Sund.  in  Advent. 

2 

3 

4 
1  Sun.  aft.  Christ 


t 


Morning.     1  Less 


Isaiah 


1  Sm.  aft.  Epiph. 

S 
4 
5 

6 

Septuages.  Sund. 
Searagesima  Sun 
Quinquages.  Sun 
1  Sundau  in  Lent 

3 
4 
5 

6 
Easter  Day. 
I  Sun.  after  East. 

2 

8 

4 

5 
Sun.  after  Ascen. 
Whitsunday. 
Trinity  Sunday. 
1  Sun.  after   Trin 

2 

3 

4 

5 

6 

7 

8 

9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 


Jeremiah 


Lament. 
Jeremiah 
Ezekiel 


Micsh 

Haggai 

Daniel 

Exodus 

Isaiah 

Hosea 

Joel 

Micah 

Zech. 

Joel 

Deuter. 

Genesis 


Exodus 


Joshua 
Judges 

1  Sam. 

2  Sam. 
1  Kings 


2  Kin^s 

Daniel 

Proverbs 


1 

5 

25 
30 
;J6 
41 
44 
51 
54 
57 
61 
65 

5 
35 

1 

7 
14 
SO  to  V. 

6 

9tov. 

9 

12  to  V. 
43 
13 

3     V. 

5 

8 

2 

15  to  V. 

1 

3 

9tov. 
37 
43 
49 

3 

9 
14 
16 
23 

4<or. 

6 

8 
33 
23 

4 
12 
12 

8  to  V. 
17 

5 

6 

1 

3 
11 
13 
15 


MomtiNG.    2  Less. 


Luke 


Matthew- 
Luke 
Mark 
Matthew 
John 
Matthew- 
Luke    4  r. 
Matthew  5 


to  V.  39 
r.  39 

for.  19 

to  V.  13 
r.25 

tov.  16 
V.  13 
t\29 
r.  12 

14  to  33 


Evening.     1  Less.  Evening.      2  Leas. 


Isaiah 


Luke 
Mark 
Matt. 
Luke 
Mark 
Luke 


V.  19 
to  v.  3D 

to  V.  25 
to  V.  30 

p.  28 


Matt. 

Romans 

Acts 


18 


20 


41 


22 


John 
Acts 
Matthew 


Acts 


6 

7 

7 

6 
10 
10 

9 
19 
21 
26 

6 

1 

3 

5 

6 

S 
17 

4  to  V.  36 

3 


V.5 


Matt. 


Mark 


Luke 


John 


9  to  T.  Z2 
10 
11 
14 
15 
17 
20 
24 
26 
28 
18 
20 
23 
25 

4 
13 
13 
15 
20 

3 

7 

8 

9 
10 
11 
15 
IG 


Jer. 

Lament. 

Jer. 

Ezekiel 

Habak. 

Zech. 

Maltchi 

Exodus 

Isaiah 

Hosea 

Micah 

Nahum 

Zech. 

Zeph. 

Isaiah 

Genesis 


2 
24 

28  to  r. 
3i 
40 
42 
45 

52  to  V. 
55 
59 
62 
66 
22 
36 

3  tov. 

9 
18 
20 

3 
13 

3  and 
12     V. 


23 


13 


Romans 


1  Cor. 


Hebrews 
1  Cor. 


37 


V.27 


2  Cor. 
Galatians 


Ephes. 


Pliilippia. 


Exodus 


Numb. 


Deut. 


Joshua 
Judges 

1  Sam. 

2  Sam. 

1  Kings! 

2  Kings 
Daniel 
Proverbs 


48 

14 

4 

1 

10 

3 

11 

2 

6 

15  to  V. 
42 
45 
50 

5 
10 
15 
22 
24 

5 

7 

9 

34 
24 

5 
17 
19 

iv.22  to 
18 
19 

7 

2 

8 
12 
14 
16 


19 


Hebrews 
Acts 
1  Cor. 
Coloss. 


1  Thess. 

2  Thess. 
Acts 

1  John 

1  Tim. 

2  Tim. 


James 


62 


Titus 
Hebrews 


1  Peter 


2  Peter 


1  John 


Jude 
2  John 


(39) 


jmBBHwpjiiwag 


A  TABLE  OF  LESSONS  FOR  HOLY-DAYS. 


Holy-Days, 

Morning. 

Evening. 

Holy-Days. 

Morning. 

Evening. 

Si.  Andrew. 

Prov.    20 

Prov.    21 

Easter-Even. 
1  Lesson. 

Zee.      9 

Exod.  13 

Si.  Thomas. 

23 

24 

2  Lesson. 

Luke    23    v 

50 

Beb.      4 

Nativity. 

Mon.  Easter-  W. 

1  Lesson. 

Isa.         {)iov.8 

Isa.  7  V.  10  to  17 

1  Lesson. 

Exod.  16 

Job      19 

2  Lesson. 

Luke      2iot'.15 

Tit.  3  V.  4:  to  9 

2  LessoQ. 

Matt.  28 

Acts      3 

St.  Stephen. 

Tues.Easter-W 

1  Lesson. 

Prov.     28 

Eccle.    4 

1  Lesson. 

Isa.      26  to  V 

20 

Isa.      12 

2  Lesson. 

Acts  6  v.  8  and  c. 
[7  to  V.  30 

Acts  7  r.  30  to  55 

2  Lesson. 

Luke    24:tov 

13 

2  Cor.   5 

St.  John. 

St.  Mark. 

Ecclu.    4 

Ecclu.    5 

1  Lesson. 

Eccle.     5 

Eccle.    6 

2  Lesson. 

Rev.       1 

Rev.    22 

S.PMl.<^S.Ja. 
1  Leeeon. 

7 

9 

Innocents. 

Jer.      31  to  V.  18 

Wiad.    1 

2  Iieeeon. 

John      1     V. 

43 

Circumcision. 

Ascension. 

1  Lesson. 

Gen.    17ioi;.15 

Deut.  10    V.  12 

1  Lesson. 

2  Kin.    2 

Deut.   10 

2  Lesson. 

Rom.     2 

Col.       2 

2  Lesson. 

Luke    24    v. 

44 

Eph.      4/0 '.-.17 

Epiphany. 
1  Lesson. 

Isaiah  60 

Isa.      49 

Mo.Whit-S.W. 
1  Lesson. 

Gen.    11  to  V 

10 

Num.  11 

2  Lesson. 

Rom.    11 

John      2  to  V.  12 

2  Lesson. 

1  Cor.  12 

1  Cor.  14/0^.26 

Con.  of  St.  Paul. 

Tu.  Whit-S.  W. 

1  Lesson. 

Wis.       5 

Wisd.    6 

1  Lesson. 

1  Sam.  19  V. 

18 

Deut.   30 

2  Lesson. 

Acts     22;or.22 

Acts    2Qtov.2i 

2  Lesson. 

1  The.    5 

Gal.       5 

Pur.  Vir.  Mary. 

Wisd.     9 

Wisd.  12 

St.  Barnabas. 

1  Lesson. 

Ecclu.  10 

Ecclu.  12 

St.  Matthias. 

19 

Ecclu.    1 

2  Lesson. 

Acts     14 

Acts     15  to  V.36 

Ann.  Vir.  Mary. 

Ecclu.     2 

3 

St.  John  Baptist. 

1  Lesson. 

2  Lesson. 

Mala.    3 
Matt.     3 

Mala.    4 
Matt.  14:  to  V.13 

Ash-  Wednesday. 

1  Lesson. 

Isa.       59 

Jonah    3 

St.  Peter. 
1  Lesson. 

2  Lesson. 

Luke      6    r.20 

2  Pet.    3 

Ecclu.  15 

Ecclu.  19 

2  Lesson. 

Acts       3 

Acts      4 

Mon.  before  Eas. 

1  Lesson. 

2  Lesson. 

Daniel  10 
John     14 

Hosea  11 

St.  James. 

Ecclu.  21 

Ecclu.  23 

Tites.  before  Eas. 

St.  Bartholomew 

24 

29 

1  Lesson. 

Daniel  11  to  v.30 

12 

2  Lesson. 

John     15 

St.  Matthew. 

35 

33 

Wed.  before  Eas. 
1  Lesson. 

Daniel  11    v.  30 

13 

St.  Michael. 
1  Lesson. 

Gen.    32 

Dan.    10     V.  5 

2  Lesson. 

John      11    V.  45 

2  Lesson. 

Acts    12/0  v. 

20 

Jude     V.  5  to  16 

T/iur.  before  Eas. 

St.  Luke. 

Ecclu.  51 

Job        1 

1  Lesson. 

Daniel  12 

Jer.      31 

2  Lesson. 

John     13 

S.Si.^-S.Jude. 

Job      24  and  25 

42 

All  Saints. 

Good-Friday. 

[c.53 

1  Lesson. 

Wisd.    3tov 

10 

Wis.     5  to  V.17 

1  Lesson. 

Gen.     22  to  V.20 

Isa.  52  V.  13  and 

■*     2  Lesson. 

Heb.llv.32and 

Rev.   19  to  v.17 

2  Lesson. 

John     18 

Philip.    2 

[12  to  I 

.7 

•• 

(40) 

THE   CALENDAR, 

r     WITH  THE   TABLE   OF   LESSONS 

>. 

JANUARY  HATH  XXXI  DAYS. 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

A 

Circumcis. 

2 

B 

Gen.     1 

Matt.    1 

Gen.     2 

Romans 

1      I 

1 

3 

C 

3 

2 

4 

2 

1 

4 

D 

5 

3 

6 

3 

j 

5 

E 

7 

4 

S 

4 

1 

6 

F 

Epiphayiy. 

1 

7 

O 

9 

5^ov.21 

11 

5 

1 

8 

A 

12 

5     V.21 

13 

6 

9 

B 

14 

6^ov.  16 

15 

7 

10 

d 

16 

6     V.  16 

17 

8 

11 

D 

IS^ov.  17 

7 

IS     V.  17 

9 

12 

E 

19  ^0  V.  30 

8^ov.  18 

20 

10 

13 

F 

21  ^0  V.  22 

8     V.  18 

21     V.  22 

11 

14 

G 

22 

9  to  V.  18 

23 

12 

15 

1  -- 

A 

24^ov.32 

9     V.18 

24     V.  32 

13 

16 

B 

25  to  V.  19 

10 

25     V.  19 

14 

17 

C 

26iov.  17 

11 

26     V.  17 

15 

18 

D 

27  to  V.  30 

12  to  V.  22 

27     V.  30 

16 

19 

E 

28 

12     V,  22 

29^ov.l5 

1  Cor. 

1 

20 

F 

29     V.  15 

13^ov.31 

30^ov.25 

2 

21 

G 

30     V.  25 

13     V.  31 

31^ov.25 

3 

22 

A 

31     V.  25 

14 

32  to  V.  24 

4 

23 

B 

32     V.  24 

15^0  v.21 

33 

5 

24 

C 

34 

15     v.21 

35 

6 

25 

D 

Con.  St.Paul 

26 

E 

37 

16 

39 

7 

27 
28 

F 
G 

40 

17 

41^v.37 

8 

41     V.  37 

18^0  v.21 

42iov.25 

9 

29 

A 

42     V.  25 

18     V.  21 

43  to  V.  15 

10 

30 

B 

43     V.  15 

19 

44  to  V,  14 

11 

31 

C 

44     V.14 

20^ov.l7 

45^ov.l6 

12 

1 

(41) 


• 

THE    CALENDAR, 

WITH  THE   TABLE  OF  LESSONS. 

FEBRUARY  HATH  XXVHI  DAYS  * 

Calendar. 

Morning  Prayer. 

Evening  Phaykr. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

D 

Gen,  45     v.  16 

Mat.   20     V.  17 

Gen.  46 

1  Cor.        13 

i       ^ 

E 

Purification 

21  to  V.  23 

14 

3 

F 

Virgin  Mary 

4.7  tow. U 

21     V.  23 

47     V.  13 

15 

16 

4 

G 

48 

22  to  V.  23 

49 

5 

A 

50^ov.l5 

22     V.  23 

50     V.  15 

2  Cor.         1 

6 

B 

Exd.     1 

23 

Exd.     2 

2 

7 

C 

3 

24 

4  to  V.  18 

3 

8 

D 

4     V.  18 

25  to  V.  31 

5 

4 

9 

E 

6  to  V.  14 

25     V.  31 

6     V.  14 

5 

10 

F 

7 

26  to  V.  36 

8^0  v.16 

6 

11 

G 

8     V.16 

26     V.  36 

9  to  V.  13 

7 

12 

A 

9     V.13 

27 

10fov.l2 

8 

13 

B 

10     V.  12 

28 

11 

9 

14 

C 

12?ov.37 

M'k.     1 

12     V.  37 

10 

15 

D 

13 

2 

14  to  V.  15 

11 

16 

E 

14     V.  15 

3 

15 

12 

17 

F 

16 

4  to  V.  26 

17 

13 

18 

G 

18 

4     V.26 

19 

Gal.             1 
2 

19 

A 

20 

5  to  V.  21 

21  to  V.  18 

20 

B 

21     V.  18 

5     V.21 

22^0  v.16 

3 

21 

C 

22     V.  16 

6fov.30 

23  to  V.  20 

4 
5 

22 

D 

23     V.  20 

6     V.30 

24 

23 

E 

32iov.l5 

7^ov.24 

32     V.  15 

6 

24 

F 

St.  Matthias. 

7     V.  24 

Ephes.        1 

25 

G 

33 

8^v.27 

34  fd  v.27 

2 

26 

A 

34     V.  27 

8     V.27 

40                               3 

27 

B 

Lev.   19^ov.  19 

9^0  v.30 

Lev.    19     V.19 

4 

28 

C 

24 

9     v.30 

25 

5 

29 

D 

26  to  V.  21 

lOiov.32 

26      v.2l:Ilomans    12      1 

*  Note,  That  except  in  every  Leap  Year,  February  hath  28  days  only. 

(42) 

•• 

THECALENDAR, 

WITH  THE  TABLE  OF   LESSONS. 

1 

MARCH  HATH  XXXI  DAYS. 

1           Calendar. 

Morning  Prayer. 

Evening  Prayer.             1 

1  Lesson. 

2  Lesson. 

1  Lesson. 

1 
2  Lesson.       j 

1  1 

D 

Num.  11^0 1;.  24 

M'k   10      V.32 

Num  11     V.24 

Ephes.          6 

2  1 

E 

12 

11 

13 

Philipp.        1      1 

3 

F 

14  tn  V.  26 

12;ov.28 

14     V.  26 

2     ; 

4 

G 

l6^ov.  36 

12     V.  28 

16     V.  36 

3 

5 

A 

17 

13 

20 

4     ' 

G 

B 

21 

14^0  A'.  26 

22 

Coloss.           1      1 

7 

C 

23 

14     V.  26 

24 

2     l| 

8 

D 

25 

15 

27 

3     i[ 

9 

K 

30 

16 

3Uov.  25 

4     1 

10 

F 

31     V.  25 

Luke    1  to  V.  39 

32 

1  Thes.         1      ;| 

11 

G 

35 

1     V.  39 

36 

2      1 

12 

A 

Deu,     l^ov.  19 

2  to  V.  40 

Deu.     1      V.  19 

3     1 

13 

B 

2  to  V.  26 

2     V.40 

2     V.  26 

4  ii 

14 

C 

3 

3 

4  to  V.  25|                     5     l| 

15 

D 

4     V.  25              4 

5  to  V.  22,2  Thess.       1      ;| 

16 

E 

5     V.  22 

5 

6 

2      1 

17 

!•' 

7 

6  to  V.  20 

8 

3     1 

18 

G 

1                 ^ 

6     V.20 

10 

1  Tim.          1      ^1 

19 

A 

1               11 

7^ov.36 

12 

2,3      I 

20 

E 

13 

7     V.36 

14 

4 

21 

C 

15 

8^ov.26 

16 

5 

22 

D 

17 

8     V.26 

18 

6 

23 

EJ                                                    19 

9  to  V.  37 

20 

2  Tim.          1 

24 

F 1                                        21 

9     V.37 

22 

2 

25 

G  Ann.V.I\lary 

10  to  V.  25 

3     ! 

26 

A 

24 

10     V.  25 

25 

4 

27 

B 

26 

1 

11^0  v.29 

27 

Titus            1 

\    28 

C 

28^ov.  15i           11     V.29 

28     V.  15 

2,  3      1 

29 

D 

29 

12 

30 

Fhilem. 

30 
31 

E 

31 

13 

32 

Heb.             1 

F 

33 

14 

34 

2     ' 

■ 

(43) 

THE    CALENDAR, 

WITH  THE   TABLE   OF   LESSONS. 

APRIL  HATH  XXX  DAYS. 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

G 

Josh.    1 

Luk.  15 

Josh.     2 

Heb.            3 

2 
3 

A 

3 

16 

4 

4 

B 

5 

17<ov.20 

6  to  V.  12 

5 

4 

C 

6     V.  12 

17     V.  20 

7^0  v.16 

6 

5 

D 

7     V.16 

18?ov.31 

8  to  V.  14 

7 
8 

6 

E 

8     V.  14 

18     V.31 

9 

7 

F 

10^ov.l5 

19  to  V.  28 

10  V.  15^0  28 

9 

8 

G 

10     V.  28 

19     V.  28 

22^0  v.21 

10 

9 

A 

22     V.  21 

20 

23 

11 

10 

E 

24  to  V.  19 

21 

24     V.  19 

12 
13 

11 

C 

Judg.    l^ov.  22 

22^0  v.31 

Jud.      1     V.  22 

12 

D 

2^ov,  11 

22     V.  31 

2     v.ll 

James          1 

13 

E 

3  to  V.  12 

23 

3     V.  12 

2 

14 

F 

4 

24 

5 

3 

15 

G 

6^ov.  11 

John     1/OV.29 

6  V.  11  to  25 

4 

16 

A 

6     V.25 

1      V.  29 

7 

5 

17 

B 

8iov.22 

2 

8     v.22 

1  Pet.          1 

2 

1     18 

C 

9  to  V.  22 

3^ov.22 

9  V.  22  to  46 

1     19 

D 

9     V.46 

3     V.22 

10 

3 

1     ^^ 

E 

lliov.29 

4 

11     V.29 

4 

21 

F 

12 

5 

13 

5 

22 

G 

14 

6  to  V.  22 

15 

2  Pet.          1 

23 

A 

16^ov.21 

6     V.  22 

16     V.  21 

2 
3 

24 

B 

17 

7  to  V.  32 

18 

25 

C 

SL  Mark. 

7     V.32 

1  John        1 

26 

D 

19^ov.22 

8<ov.21 

19     V.  22 

2 

1     27 

E 

20^ov.26 

8     V.21 

20     V.  26 

3 

28 

'^ 

21^0  v.16 

9 

21      V.  16j                   4 

29 

« 

Ruth    1 

10  ^0  v.22 

Ruth    2             1                  5    , 

30    A 

3 

10     V.  22 

4             |2,  3  John 

(44) 

THE   CALENDAR, 

WITH  THE  TABLE  OF   LESSONS. 

MAY  HATH  XXXI  DAYS 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1      R 

St.  Philip  ^• 

Jude                    { 

2    c 

iSt.  James. 

1  Sa.     1 

John  ll^ov.30 

1  Sa.    2  to  V.  22 

Romans        I 

3 

D 

2     V.22 

11     V.30 

3 

2 

4 

E 

4 

12  to  V.  20 

5 

3 

5 

F 

6 

12     V.  20 

7 

4 

« 

O 

8 

13 

9 

5 

!    r 

A 

10 

14 

11 

6 

1      8 

B 

12 

15 

13 

7 

9 

C 

14^ov.24 

16 

14     V.  24 

8 

10 

D 

15 

17 

16 

9 

11 

B 

17iov.30 

18 

17     V.  30 

10 

1:^ 

F 

18 

19 

19 

11 

13 

G 

20 

20 

21 

12 

14 

A 

22 

21 

23 

13 

15 

B 

24 

Acts     1 

25 

14 

16 

C 

26 

2 

27 

15 

17 

D 

28 

3 

29 

16 

IS 

E 

30 

4  to  V.  23 

31 

1  Cor.           1 

19 

F 

2  Sa.     1 

4     V.23 

2Sa.    2 

2 

20 

G 

3 

5^ov.  17 

4 

3 

21 

A 

5 

5     V.17 

6 

4 

22 

B 

7 

6 

8 

5 

23 

C 

9 

7^0  v.30 

10 

6 

24 

D 

11 

7     v.30 

12 

7 

25 

E 

13?ov.23 

8  to  V.  26 

13     V.  23 

8 

26 

F 

14 

8     V.26 

15 

9 

27 

G 

16 

9  to  V.  23 

17 

10 

28 

A 

18 

9     v.23 

19^ov.l6 

11 

29 

B 

19     V.  16 

10;ov.34 

20 

12 

30 
31 

C 

21 

10     V.  34 

22 

13 

D 

23 

ll^ov.  19 

24 

14 

1 

(45) 


THE    CALENDAR, 


WITH  THE   TABLE   OF   LESSONS 


JUNE  HATH  XXX  DAYS. 


Calendar. 


1      E 


Morning  Prayer. 


1  Lesson. 


1  Ki.    l^ov.28 


Acts    11     V.  19 


2  Lesson. 


Evening  Prayer. 


1  Lesson. 


1  Ki.  1  V.  28 


2  Lesson. 


ICor. 


15 


2  to  V.  26 


12 


2  V.26 


13  ^ov.  14 


2  Cor. 


13  V.  14 


14^ov.  19 


9 


14  V.  19 


10 


11^0  v.26 


15 


11  V.  26 


12 


16^ov.  14 


13 


16 


10 


14 


16  V.  14 


15 


16' 


17  to  V.  16 


17 


11 


12 


13 


14 


15 


16 


17 


IS 


19 


20 


21 


22 


23 


24 


25 


26 

"27" 
"28 
"29" 
"30 


A 


t^t. Barnabas. 


18 


17  V.  16 


19 


20  to  V.  22 


1 8  ^0  V.  18 


20  V.  22 


21 


18  V.  18 


22  to  V.  29 


22  V.  29 


19  to  V.  21 


2  Ki.  1 


2  Ki.  2 


19  V.  21 


20^ov.  17 


Gal. 


20  V.17 


21 


10 


22 


12 


23 


^1 
T3" 


14 


24 


15 


16 


25 


17  to  V.  24|Ephes. 


Nat.  of  >SY. 


JoknBaptist. 


17      V.24 


26 


aSV.  Peter. 


19^QV.20| 

20  I" 

"22"  I 


24 


27^v.21 

"27     vy21 

28  to  V.  17 


28     V.  17 


25 


imiiniiiTM 


10 


11 


12 


__ 


18                                  2 

19      V.  20|                    3 

21              1                    4 

23              1                   5 

(46) 


eaan 


THE    CALENDAR, 

WITH   THE   TABLE   OF   LESSONS 

• 

JULY  HATH  XXXI  DAYS. 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

a 

Ezra      1 

Mat.      1 

Ezra    3 

Philipp. 

1 

2 

A 

4 

2 

5 

2 

3 

B 

6 

3 

7 

3 

4 

C 

S     V.  21 

4^ov.  17 

9 

4 

5 

D 

Neh.     1 

4     V.  17 

Neh.     2 

Coloss. 

1 

6 

E 

4  to  V.  13 

5  to\.2i 

4     V.  13 

2 

7 

F 

5 

5     V.21 

6 

3 

8 

G 

8 

6  to  V.  16 

9 

4 

9 

A 

10 

6     V.  16 

13^ov.l5 

1  Thes. 

1 

10 

B 

13      V.  15 

7 

Esth.    1 

2 

11 

C 

Esth.    2 

8  to  V.  18 

3 

3 

12 

D 

4 

8     V.18 

5 

4 

13 

E 

6 

9^ov.  18 

7 

5 

14 

F 

8 

9     v.18 

9^0  v.20 

2  Thes. 

1 

15 

G 

9      V.20 

10 

Job        1 

2 

16 

A 

Job       2 

11 

3 

3     1 

17 

B 

4 

12  to  V.  22 

5 

1  Tim. 

1 

18 

C 

6 

12     V.22 

7 

2 

3 

19 

D 

8 

13^ov.3l 

9 

4 

2U 

E 

10 

13     V.  31 

11 

.5 

21 

F 

12 

14  to  V.  22 

13 

6 

22 

G 

14 

14     V.  22 

15 

2  Tim. 

1 

23 

A 

16 

15^0  v.21 

17 

a  i 

24 

B 

18 

15      v.21 

19 

3 

25 

C 

St.  James. 

16 

^ 

26 

D 

20 

17 

21 

Titus 

1 

27    E 

22 

18^0  v.21 

23 

2 

3 

28 

F 

24  and  25 

18     V.  21 

26 

Phil  cm.                j 

29 

G 

27 

19^ov.  16 

28 

Heb. 

1 

30  1  A 

29 

19     V.  16 

30 

2 

31  Ib| 

31              1           20^ov.  17 

32 

3 

asxi 

BBBHSSIXSSMKEnBBi 

{if) 

1                THE    CALENDAR, 

1      WITH  THE  TABLE   OF   LESSONS. 

AUGUST  HATH  XXXI  DAYS. 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesso7i. 

1  Lesson. 

2  Lesson. 

1 

c 

Job     33 

Mat.   20     V.  17 

Job     34 

Heb.              4 

2 

D 

35 

21iov.23 

36 

5 

1       ^ 

E 

37 

21     V.  23 

38 

6 

1      ^ 

F 

39 

22^ov.23 

40 

7 

i  ^ 

G 

41 

22     V.  23 

42 

8 

1 

6 

A 

Prov.    1  to  V.  20 

23  to  V.  25 

Prov.    1      V.  20 

9 

1 

7 

B 

. 

2 

23     V.  25 

3 

10 

1 

8 

C 

4 

24i;ov.29 

5 

11 

I 

9 

D 

6  to  V.  20 

24     V.  29 

6     V.20 

12 

\ 

lU 

E 

7 

25  to  V.  31 

8 

13 

1 

1     11 

F 

9 

25     V.31 

10 

James            1 

1 

12 

G 

11 

26  to  V.  36 

12 

2 

I 

13 

A 

13 

26     V.  36 

U^ov.  16 

3 

1 

14 

B 

14     V.  16 

27 

15  toY.  21 

4 

1 

1     15 

C 

15     V.21 

28 

16 

5 

i   16 

D 

17^ov.  15 

Mark    1 

17     V.  15 

1  Peter         1 

1   ^^ 

E 

18 

2 

19 

2 

1    ^^  ^ 

20 

3 

21^  v.]  7 

3 

f 

1    1^  ^ 

21      V.  17 

4^ov.26 

22  to  V.  17 

4 

i     20    A 

22     V.17 

4     V.26 

23^ov.22 

5 

1 

1     ^^ 

B 

23     V.  22 

5^0  v.21 

24 

2  Peter          1 

22 

C 

25 

5     v.21 

26 

2 

i   ^^ 

D 

27 

6  to  V.  30 

28 

3 

1     24 

E 

iSt.  BarthoL 

6     V.  30 

1  John          1 

2 

1     25 

F 

29 

7  to  V.  24 

31 

1     26 

G 

Eccl.    1 

7     V.24 

b:cci.  2 

3 

i     ^^ 

A 

3 

8  to  V.  27 

4 

4 

1 

I     ^^ 

B 

5 

8     V.27 

6 

5 

|l    29 

C 

7                          9  ^  V.  30 

8 

2,  3  Joliii 

1     30 

D 

9             1            9     V.30 

10 

Jude 

1     31 

K 

11 

10  to  V.  32 

12 

Roman?         I 

mssm^sssifri'ji^^f^^rfmsmsssfiia 


(48) 


THE    CALENDAR, 

WITH   THE   TABLE  OF   LESSONS 


SEPTEMBER  HATH  XXX  DAYS. 


Calendar. 


_9 

To 


A 


Morning  Prayer. 


1  Lesson. 


Jcr. 


V.  20 


4^ov.  19 


2  Lesson. 


M'k.    10     V.  32 


11 


Evening  Prayer. 


1  Lesson. 


2  Lesson. 


Jer.       2  to  V.  20  Rom. 


12  to  V.  28 


7  tov.  21 


8 


H» 


12 


11 


10 


12     V.  28 


13 


14/OV.26 


14     V.  26 


15 


16 


Liik.     1  to  V.  39 


4     V.19 


7     V.21 


11 


13 


15 


17 


10 


11 


11 


IT 

15 


18 


1    •¥.  39 


19 


20 


2  to  V.  40, 


21 


22 


2     V.  401 


23 


24 


26 


3 


25 


27 


12 


13 


14 


15 


16 


16 


17 


18 


19 


20 


A 


21 
"22 
"23' 
"IT 


26 

'W 

"28" 

29 

"30" 


St.  Matthew 


St.  Michael 
1^'  all  Angels. 


28 


29 


ICor. 


30 


6  to  V.  20 


31 


6      V.  20 


33 


34 


7  to  V.  36 


36 


36 


37 


40  I 

l2  \ 

44  I" 

ilZZi 

48     V.  25i 


49 


23 


50     v.21 1 


8  to  V.  26 
~8     vr26! 

9  to  V.  371 
"9     vr37 

lO^v.25 
To  vy25 
~ll/ov.29! 
IT     v72yi 


13 


39         _|" 

41  ~| 

"43  I 

45  and  46, 

48  to  \~25' 

49  to  V.  23,' 
~507ov""2l 


51  to  v.  35J 


10 
TT 
12" 


15 


(49) 

THE   CALENDAR, 

WITH  THE   TABLE   OF   LESSONS. 

OCTOBER  HATH  XXXI  DAYS. 

Calendar. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson.  . 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

A 

Jer.     51      V.  35 

Luke  14 

Jer.     52 

1  Cor.         16 

2 

B 

Lam.    1 

15 

Lam.    2 

2  Cor.           1  / 

3 

C 

3  to  V.  37 

16 

3     V.37 

2f 

4 
5 

D 

E 

4 

17^ov.20 

5 

3 

Ezek.    1 

17     V.  20 

Ezek.   2 

4 

6 

F 

3 

18<ov.31 

6 

5 

7 

G 

7 

18     V.31 

13 

6 

8 

A 

14 

19i;ov.28 

18  to  V.  19 

7 

9 

B 

18     V.  17 

19     V.  28 

33  toY.  21 

8 

10 

C 

33     V.  21 

20 

34 

9 

11 

D 

Dan.     1 

21 

Dan.     2  to  v.  24 

10 

12 

E 

2     V.24 

22^0  v.31 

3 

11 

13  • 

P 

4 

22     v.31 

5 

12 

14 

G 

6 

23 

7 

13 

15 

A 

8 

24 

9 

Galatians      1 

16 

B 

10 

John    1  to  V.  29 

11 

2 

17 

C 

12 

1     V.29 

Hos.      1 

3 

18 

D 

iSt.  Luke  Ev. 

2 

4 

19 

E 

Hos.     2,  3 

3  to  V.  22 

4 

5 

20 

F 

5 

3     V.22 

6 

6 

21 

G 

7 

4 

8 

Ephesians    1 

22 

A 

9 

5 

10 

2 

23 

B 

11 

6  to  V.  22 

12 

3 

24 

C 

13 

6     v.22 

14 

4 

25 

D 

Joel      1 

7^ov.32 

Joel    12^0  v.15 

5 

26 

E 

2      V.15 

7     V.32 

3 

6 

27 

F 

Amos  1 

8^ov.21 

Amos  2 

Philipp.        1 

28 

G 

St.  Simon  6^ 

8     V.21 

2 

29 

A 

St.  Jude. 

3 

9 

4 

3 

30 

B 

A.  and  M. 

5 

10  ^0  V.22 

6 

4 

31 

C 

7 

10    V.  22 

8 

Coloss.          1 

1! 

(50) 


THE    CALENDAR, 


WITH  THE   TABLE   OF   LESSONS 


NOVEMBER  HATH  XXX  DAYS. 


Calendar. 


All  S'ts'Dai/. 


Morning  Prayer. 


1  Lesson. 


x4mos  9 


John  lliov.30 


Jonah  1 


2  Lesson. 


11      V.30 


Evening  Prayer. 


1  Lesson. 


Obadiah 


Jon. 


2  Lesson. 


Coloss.         2 
3~ 


10 


11 


12  to  V.  20 


Micah  1 


12     V.  20 


Mic.     2 


1  Thes. 


13 


14 


15 


Nah.     1 


Nahii.  2 


16 


Hab.      1 


17 


Hab.     2 


18 


Zeph.   1 


2  Tlies. 


12 


13 


14 


15 


16 


17 


18 


19 


20 
"21 


22 


23 


24 


26 

"27 


Zeph.  2 


19 


Hao-.     1 


20 


Has-.     2 


Zech.   1 


21 


Zee.     2 


Acts      1 


4  ^0  V.  23 


A 


11 


4     V.23 


13 


5  ^0  V.  17 


Mai. 


5     V.  17 


Isaiah  1 


7^0  v.30 


7     v.30 


8iov.26 


8  V.  26 

9  to  V.  23 


10 


12 


14 


Mai.     2 


Is  a. 


1  Tim. 

1 

2 

•-> 

4 

5 

6 

2  Tim. 

1 

2 

3 

4 

Titus 

1 

2, 

3 

Philemon 


6              |Heb. 

1 

8             1 

2 

10^ov.20| 

(51) 

• 

THE    CALENDAR, 

WITH  THE   TABLE   OF   LESSONS. 

DECEMBER  HATH  XXXI  DAYS. 

1          Calendar. 

Morning  Prayer. 

Evening  Prayer. 

j 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1 

F 

Isa.     14 

Acts   ll^ov.  19 

Isa.     15 

Heb's.           7 

1       ^ 

G 

16 

11     V.19 

17 

8 

3 

A 

18 

12 

19 

9 

1 

4 

B 

20,21 

13^ov.  14 

22 

10 

5 

C 

23 

13     V.  14 

24 

11 

6 

D 

25 

14^0  v.19 

26 

12 

7 

E 

27 

14     V.  19 

28 

13 

8 

P 

29 

15 

30 

James           1 

9 

G 

31 

16/OV.14 

32 

2 

10 

A 

33 

16     V.  14 

34 

3 

11 

B 

35 

vrtoY.m 

36 

4 

12 

C 

37 

17     V.  16 

38 

5 

13 

D 

39 

18^ov.  18 

40 

1  Peter          1 

14 

E 

41 

18     V.  18 

42    ■' 

2 

i 

15 

F 

43. 

19^ov.  21 

44 

3 

1 

16 

G 

45 

19     V.  21 

46 

4 

1 

17 

A 

47 

20  to  V.  17 

48 

5 

1 

18 

R 

49 

20     V.  17 

50 

2  Peter          1 

19 

C 

51 

21 

52 

2 

20 

D 

53 

22 

54 

3 

21 

K 

St.  Thomas. 

23 

1  John          1 

22 

F 

55 

24 

56 

2 

23 

G 

57 

25 

58 

3 

24 

A 

59 

26 

60 

4 

25 

B 

Cliristmas. 

26 

C 

St.  Stephen. 

27 
28 

D 

St.  John  Ev. 

E 

Innocents. 

27^ov.21 

5 

29 

P 

61 

27     ¥.21 

62 

2  John 

30 

G 

63 

28/ov.  17 

64 

3  John 

31 

A 

65 

28     V.  17 

66 

Jude 

1 

(52) 


TABLES  AND  RULES 


FOR 


THE  MOVEABLE  AND  IMMOVEABLE  FEASTS; 

TOGETHER  WITH    THE    DAYS  OF  FASTING  AND  AB3TIXENXE  THROUGH  THE  WHOLE  YEAR. 


Rules  to  know  iDhen  the  Moveable  Feasts  and  Holy-Days  begin. 

Easter-Day,  (1.)  on  which  the  rest  depend,  is  always  the  First  Sunday  after  the 
Full  Moon  which  happens  upon,  or  next  after,  the  Twenty-first  Day  of  March ;  and  if 
the  Full  Moon  happen  upon  a  Sunday,  Easter-day  is  the  Sunday  after. 

Advent  Sunday  is  always  the  nearest  Sunday  to  the  Feast  of  St.  Andrew,  whether 
before  or  after. 


Septuas^esima 
Sexa^esima 
Q,uinquagesima 
Quadraa^esima 


1 
[is 


f  Nine 
!  Eiffht 


1 


ijigiiu  I    Weeks  be- 
Seven  (  fore  Easter. 

[Six      J 


Rogation-Sund.  ] 
Ascension-day  ( 
Whitsunday  ( 
Trinity-Sunday  J 


IS 


f  Five  Weeks    ] 
Forty  Days      i   after 
Seven  Weeks  (  Etist, 

{ Eight  Weeks 


(1.)  To  shew  upon  Avhat  occasion  this  rule 
was  i'ramcd,  it  is  to  be  observed,  that  in  the  first 
a^es  of  Christianity  there  arose  a  great  difference 
between  the  Churches  of  Asia,  and  other  Church- 
es, about  the  day,  wheieon  Easter  ought  to  be 
celebrated. 

The  Churches  of  Asia  kept  their  Easter  upon 
the  same  day  on  which  the  Jews  celebrated  their 
passover,  namely,  upon  the  fourteenth  day  of 
their  first  month  Nisan,  (which  month  began  at  the 
new  moon  next  to  the  vernal  equinox  ;)  and  this 
thev  did  upon  what  day  of  the  week  soever  it  fell ; 
and  were  from  thence  called  "Q,uartodecimans," 
or  such  as  kept  Easter  upon  the  fourteenth  day  of 
after  the  Phasis,  or  appearance  of  the  moon : 
whereas  the  other  Churches,  especially  those  of 
the  West,  did  not  follow  tliis  custom,  but  kept  their 
Easter  on  the  Sunday  following  the  Jewish  pass- 
over  ;  partly  the  more  to  honour  the  day.  and 
partly  to  distinguish  between  Jews  and  Chris- 
tians. Both  sides  pleaded  apostolical  tradition  : 
these  latter  pretending  to  derive  their  practice 
from  St.  Peter  and  St.  Paul :  whilst  the  others, 
namely,  the  Asiatics,  said  they  imitated  the  ex- 
ample of  St.  John. 

This  difference  for  a  considerable  time  contin- 
ued with  a  great  deal  of  Christian  charity  and  for- 
bearance ;  but  at  length  became  the  occasion  of 
great  bustles  in  the  Church  ;  which  grew  to  such 
a  height  at  last,  that  Constantine  thought  it  time 
to  use  his  interest  and  authority  to  allay  the  heat 
of  the  opposite  parties,  and  to  bring  them  to  a 
uniformity  of  practice.  To  which  end  he  got  a 
canon  to  be  passed  in  the  great  general  Council 
of  Nice,  '■  That  every  where  the  great  feast  of 
Easter  should  be  observed  upon  one  and  the  same 
day :  and  that  not  on  the  day  of  the  Jewish  pass- 
over,  but,  as  had  been  generally  observed,  upon 


the  Sunday  a('ter«'ards."  And  that  this  dispute 
might  never  arise  again,  these  paschal  canons 
were  then  also  established,  namely, 

1.  "  That  the  twenty-first  day  of  March  shall 
be  accounted  the  vernal  equinox. 

2.  "  That  the  full  moon  happening  upon  or 
next  after  the  twenty-first  day  of  March,  shall  be 
taken  for  the  full  moon  of  Nisan. 

3.  "  That  the  Lord's  day  next  following  that 
full  moon  be  Easter-day. 

4.  "  But  if  the  full  moon  happen  upon  a  Sunday, 
Easter-day  shall  be  the  Sunday  after.'" 

Agreeable  to  these  is  the  Rule  for  finding  Eas- 
ter, still  appointed  by  the  Church.  Wheatly. 
It  may  be  here  convenient  to  observe,  that  our 
Church  does  not  reckon  the  full  moons  according 
to  the  rules  of  modern  almanacs,  but  that  she 
governs  herself  therein  by  the  ancient  synodical 
determinations,  and  paschal  cycles  of  the  Church. 
Dr.  Nicholls.  Also,  that  it  was  enacted  by  the 
24th  of  George  the  Second,  chap.  23,  that 
"  whereas  a  calendar,  and  also  certain  tables  and 
rules  for  the  fixing  the  true  time  of  the  celebra- 
tion of  the  feast  of  Easter,  and  the  finding  the 
times  of  the  full  moons  on  which  the  same  de- 
pendeth,  so  as  the  same  shall  agree  as  nearly  as 
may  be  with  the  decree  of  the  said  general  Coun- 
cil (of  Nice,)  and  also  with  the  practice  of  for- 
eign countries,  have  been  prepared,  and  are  here- 
unto annexed  :"  therefore  "  the  said  feast  of  Eas- 
ter, or  any  of  the  moveable  feasts  thereon  depend- 
ing, shall  be  no  longer  kept  or  obser\'ed  according 
to  the  tables,"  which  had  been  till  then  prefixed 
to  the  Common  Prayer  Book,  but  had  been  found 
considerably  erroneous  ;  but  '•  that  the  said  new 
calendar,  tables,  and  rules  hereunto  annexed,  shall 
be  prefixed  to  all  future  editions  of  the  said  book 
in  tne  room  and  stead"  of  the  former :  and  that 


(53) 


imipmr^'amMmmM^f'^^^-^s^s^'ST^ 


A  TABLE  OF  FEASTS, 

TO    BE   OBSERVED  IN  THIS   CHURCH,  THROUGHOUT 

THE  YEAR/^^ 


All  Sundays  in  the  year. 

The  Circumcision  of  our  Lord  Jesus 
Christ. 

The  Epiphany. 

The  Conversion  of  St.  Paul. 

The  Purification  of  the  blessed  Virgin. 

St.  Matthias  the  Apostle. 

The  Annunciation  of  the  Blessed  Vir- 
gin. 

St.  Mark  the  Evangelist. 

St.  Philip  and  St.  James,  the  Apostles. 

The  Ascension  of  our  Lord  Jesus  Christ. 

St.  Barnabas. 

The  Nativity  of  St.  John  the  Baptist. 

St.  Peter  the  Apostle. 


St.  James  the  Apostle. 

St.  Bartholomew  the  Apostle. 

St.  Matthew  the  Apostle. 

St.  Michael  and  All  Angels. 

St.  Luke  the  Evangelist. 

St.  Simon  and  St.  Jude,  the  Apostles. 

All  Saints. 

St.  Andrew  the  Apostle. 

St.  Thomas  the  Apostle. 

The  Nativity  of  our  Lord  Jesiis  Christ. 

St.  Stephen  the  Martyr. 

St.  John  the  Evangelist. 

The  Holy  Innocents. 

Monday  and  Tuesday  in  Easter  Week. 

Monday  and  Tuesday  in  Whitsun-Week. 


"  the  said  feast  of  Easter,  and  all  other  moveable 
feasts  thereon  depending,  shall  be  observed  ac- 
cording to  the  said  new  calendar,  tables,  and 
rules  hereunto  annexed,  in  that  part  of  Great 
Britain  called  England,  and  in  all  the  dominions 
and  countries  aforesaid,  wherein  the  Liturgy  of  the 
Church  of  England  now  is,  or  hereafter  shall  be 
used."  The  tables  and  rules  to  find  Easter  and 
the  other  moveable  feasts,  which  are  now  pre- 
fixed to  the  Common  Prayer  Book,  as  indeed 
they  have  been  ever  since  the  year  1752,  are  the 
tables  and  rules  specified  in  the  above  extract ; 
and,  as  such,  are  evidently  part  of  the  laAV  of  the 
land  :  by  which,  it  will  have  been  remarked,  that 
provision  is  made,  not  only  for  "  the  celebration 
of  the  feast  of  Easter"  on  a  day  to  be  regulated 
by  a  certain  full  moon  ;  but  likewise  "  for  rinding 
the  time  of  the  full  moon  on  which  the  same  de- 
pendeth."  Bishop  Mant. 

(2.)  By  the  fifth  and  sixth  of  Edward  VI, 
chap.  ?>,  it  Avas  enacted,  that  all  the  days  therein 
mentioned  should  be  kept  holydays,  and  none 
other.  This  Act  was  repealed  in  the  first  year 
of  Q,ueen  Marj^ :  and  in  the  first  of  (iueen  Eliza- 
beth a  bill  to  revive  the  same  was  brought  into 
Parliament,  but  passed  not ;  so  that  the  repeal  of 
Queen  Mary  remained  upon  this  Act  till  the  first 
year  of  King  James  the  First,  when  this  repeal 
Avas  taken  off.  In  the  mean  while,  the  Calendar 
before  the  Book  of  Common  Praver  had  directed 
what  holydays  should  be  obsen'ed ;  and  in  the 


Articles  published  by  Q,ueen  Elizabeth,  in  the 
seventh  year  of  her  reign,  one  was,  that  there 
be  none  other  holydays  observed,  besides  the  Sun-  jl 
days,  but  only  such  as  be  set  out  for  holydays  as  | 
in  the  said  statute  of  the  fifth  and  sixth  of  Ed- 
ward the  Sixth,  and  in  the  new  Calendar  author- 
ized by  the  Glueen's  Majesty :  who  appears  in 
other  instances,  as  she  did  probably  in  this,  to  have 
greatly  disliked  the  Parliament's  intermeddling 
in  matters  of  religion,  the  ordering  of  which  she 
reckoned  one  great  branch  of  the  royal  supre- 
macy. 

In  this  table  it  is  observable,  that  all  the  same 
days  are  rjipeated  as  '■  feasts,"  which  were  enact- 
ed to  be  '•  holydays"  by  the  aforesaid  statute  : 
and  also  these  two  were  added,  namely,  "the 
Conversion  of  St.  Paul,"  and  "  St.  Barnabas," 
which  perhaps  were  omitted  out  of  the  statute, 
because  St.  Paul  and  St.  Barnabas  were  not  ac- 
counted of  the  number  of  the  twelve.  But  in 
the  rubrick,  which  prescribeth  the  lessons  proper 
for  "holydays,"  those  two  festivals  are  specified 
under  the  denomination  also  of  ••  holydays."  But 
their  eves  are  not  appointed  by  the  Calendar,  as 
the  eves  of  4the  others  are,  to  be  lasting  days. 

Dr.  Burn. 

For  observations  upon  each  of  the  feasts  in  this 
table,  as  also  upon  the  different  Sundays  in  the  \ 
foregoing  table,  the  reader  is  referred  to  the  notes  ' 
on  them  as  they  severailv  occur  in  the  order  of 
Collects.  '  T.  c.  B. 


(54) 


A   TABLE   OF   FASTS.^^^ 


Ash-Wednesday.     Good-Friday. 

Other  days  of  Fasting  ;  on  which  the  Church  requires  such  a  measure  of  abstinence,  as  is  most  espe- 
cially suited  to  extraordinary  acts  and  exercises  of  devotion. 

1st.  The  forty  days  of  Lent.  (4.) 

2d.  The  Ember-days  at  the  Four  Seasons,  being  the  Wednesday,  Friday,  and  Satur- 
day, after  the  first  Sunday  in  Lent,  the  Feast  of  Pentecost,  September  14,  and  De- 
cember 13. 

3d.  The  three  Rogation-days,  being  the  Monday,  Tuesday,  and  Wednesday,  before 
Holy  Thursday,  or  the  Ascension  of  our  Lord. 

4th.  All  the  Fridays  in  the  year,  except  Christmas  Day.  (5.) 


In  addition  to  the  above,  the  first  Thursday  in  November  Tor,  if  any  other  day  be  appointed  by  the 
civil  authority,  then  such  day)  shall  be  observed  as  a  day  ol  thanksgiving  to  Almighty  God,  for  the 
fruits  of  the  earth,  and  all  other  blessings  of  his  merciful  providence. 


(3.)  That  fasting  or  abstinence  from  our  usual 
sustenance  is  a  proper  means  to  express  sorrow 
and  grief,  and  a  fit  method  to  dispose  our  minds 
towards  the  consideration  of  any  thing  that  is 
serious,  nature  seems  to  suggest :  and  therefore 
all  nations,  from  ancient  times,  have  used  fasting 
as  a  part  of  repentance,  and  as  a  means  to  avert 
the  anger  of  God.  This  is  plain  in  the  case  of 
the  Ninevites,  Jonah  iii.  5.  whose  notion  of  fast- 
ing, to  appease  the  wrath  of  God,  seems  to  have 
been  common  to  them  with  the  rest  of  mankind. 
In  the  Old  Testament,  besides  the  examples  of 
private  fasting  by  David,  Psal.  xlix.  10,  and  Dan- 
iel ix.  3,  and  others  ;  we  have  instances  of  public 
fasts  observed  by  the  whole  nation  of  the  Jews 
at  once  upon  solemn  occasions.  See  Lev.  xxiii. 
26,  &c,  ;  2  Chron.  xx.  3  ;  Ezra  viii.  21 ;  Jer.  xxxvi, 
9;  Zach.  viii.  19;  Joel  1.  14.  It  is  true  indeed, 
in  the  New  Testament  we  find  no  positive  pre- 
cept, that  expressly  requires  and  commands  us  to 
fast :  but  our  Saviour  mentions  fasting  \vith  alms- 
giving and  prayer,  which  are  unquestionable  du- 
ties ;  and  the  directions  he  gave  concerning  the 
performance  of  it  sufficiently  suppose  its  neces- 
sity. And  he  himself  was  pleased  before  he 
entered  upon  his  ministry,  to  give  us  an  extraor- 
dinarv  example  in  his  own  person,  by  fasting 
fortv  days  and  forty  nights.  Matt.  iv.  2.  He  ex- 
cused indeed  his  disciples  from  fasting,  so  long 
as  He,  ■•  the  Bridegroom,  was  with  them  •,"  be- 
cause that  being  a  time  of  joy  and  gladness,  it 
would  be  an  improper  season  for  tokens  of  sor- 
row :  but  then  he  intimates  at  the  same  time,  that 
though  it  was  not  fit  for  them  then,  it  would  yet 
be  their  dutv  hereafter :  for  '•  the  davs."  says  he, 
"  will  come,  when  the  Bridegroom  shall  be  taken 
from  them,  and  then  they  shall  faa,"  Matt.  ix. 
15.  And  accordingly  we  find,  that  after  his  as- 
cension, the  duty  ot  fasting  was  not  only  recom- 
mended, 1  Cor.  vii.  5;  but  practised  by  the  apos- 
iles,  as  any  one  may  see  by  the  texts  ol  Scripture 
here  referred  to,  Acts  xiii.  2,  and  xiv.  23  ;  1  Cor. 
ix.  27  ;  2  Cor.  vi.  5,  and  xi.  27.     After  the  apos- 


tles, we  find  the  primitive  Christians  very  con- 
stant and  regular  in  the  observation  both  of  their 
annual  and  weekly  fasts.  Their  weekly  fasts 
were  kept  on  Wednesday  and  Fridays,  because 
on  the  one  our  Lord  was  betrayed,  on  the  other 
crucified.  The  chief  of  their  annual  fasts  was 
that  of  Lent,  which  they  observed  by  way  of  pre- 
paration for  their  feast  of  Easter. 

In  the  Church  of  Rome,  fasting  and  abstinence 
admit  of  a  distinction,  and  ditierent  days  are 
appointed  for  each  of  them.  But  I  do  not  find 
that  the  Church  of  England  makes  any  difference 
between  them.  It  is  true  in  the  title  of  the  Table 
of  Vigils,  &c.  she  mentions  •'  fasts  and  days  of 
abstinence"  separately  :  but  when  she  comes  to 
enumerate  the  particulars,  she  calls  them  all 
"  days  of  fasting  or  abstinence,"  without  distin- 
guishing the  one  from  the  other.  The  time  she 
sets  apart  are  such  as  she  finds  to  have  been  ob- 
served by  the  earliest  ages  of  the  Church. 

Wheathj. 

(4.)  In  the  "  Table  of  Fasts"  an  error  has  been 
corrected,  on  the  suggestion  of  Bishop  White.  In- 
stead of  "  The  forty  days  of  Lent,"  all  our  books 
have  erroneously  had  it  ''The  Season  of  Lent" 
The  corrected  error,  says  the  Bishoj),  '•  was  not 
begun  in  Gaine's  book,  but  may  be  found  in  that 
published  by  Hall  &  Sellers,  in  1790,  under  the 
direction  of  a  committee  of  the  convention  of 
1789.  In  the  proposed  book,  published  by  them, 
it  was  atrreeable  to  the  English  editions.  The 
error  must  have  been  an  oversight  of  the  commit- 
tee, and  makes  an  inconsistency  of  the  table  of 
fasts  with  that  of  feasts:  the  latter  comprehend- 
ing the  Sundays  in  lent,  agreeably  to  the  prac- 
tice of  the  christian  church  in  all  aires.   T.  c.  b. 

(5.)  FridavAvas,  both  in  the  Greek  Churches 
and  Latin,  a  Litany  or  humiliation  day,  in  mem- 
ory of  Christ  crucified ;  and  so  is  kept  iu  ours. 

Bp.  Sparrow. 

For  observations  upon  each  of  the  Fasts,  the 
reader  ijs  referred  to  the  notes  on  them,  as  they 
occur  in  the  order  of  Collects.  t.  c.  b. 


(55) 


H  TABLES  FOR  FINDING  THE  HOLY-DAYS. 


A  TABLE   TO  FIND    EASTER    DAY, 

From  the  present  time  till  the  year  1899,  inclusive. 


Golden  No 


14 
3 

11 

19 

8 

16 
5 

13 

2 

10 

18 

7 

15 
4 

12 
1 


17 
6 


April 


Day  of  Mo.lSun.  Letter. 


March 


21 

22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

1 

2 

3 

4 

5 

6 

7 

8 

9 

10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 


G 
D 
E 
F 
G 
A 
B 
G 
D 
B 
F 
G 
A 
B 
G 
D 
E 
F 
G 
A 
B 
G 
D 
E 
F 
G 
A 
B 
G 
D 
E 
F 
G 
A 
B 
G 


This  table  contains  so  much  of  the  Galendar  as 
is  necessary  for  the  determining  of  Easter  ;  to  find 
which,  look  for  the  golden  number  of  the  year  in 
the  first  column  of  the  table,  against  which  stands 
the  day  of  the  paschal  full  moon  ;  then  look  in  the 
third  column  for  the  Sunday  letter,  next  after  the 
day  of  the  full  moon :  and  the  day  of  the  month 
standing  against  that  Sunday  letter  is  Easter-day. 
If  the  full  moon  happen  upon  a  Sunday,  then  (ac- 
cording to  the  first  rule)  the  next  Sunday  after  is 
Easter -day. 

To  find  the  golden  number  or  prime,  add  one  to 
the  year  of  our  Lord,  and  then  divide  by  19 ;  the 
remainder,  if  any,  is  the  golden  number ;  but  if  no- 
thing remain,  then  19  is  the  golden  number 

To  find  the  Dominical  or  Sunday  letter 
according  to  the  Calendar,  until  the  year 
1899,  inclusive,  add  to  the  year  of  our  Lord 
its  fourth  part,  omitting  fractions,  divide 
the  sum  by  7 ;  and  if  there  be  no  remain- 
der, then  A  is  the  Sunday  letter ;  but  if 
any  number  remain,  then  the  letter  standing 
against  that  number  in  the  small  annexed  table,  is 
the  Sunday  letter. 

Note^  That  in  all  Bissextile  or  Leap-Years,  the  letter  found 
as  above  will  be  the  Sunday  letter  from  the  intercalated  day- 
exclusive,  to  the  end  of  the  year. 


0 

A 

1 

G 

2 

F 

3 

E 

4 

D 

5 

C 

6 

B 

(66) 


ANOTHER  TABLE  TO  FIND  EASTER, 

TILL    THE    YEAR    1899,    INCLUSIVE. 


Mf  "11  '<.i'ilB^WM 


SUNDAY 

LETTERS. 

Golden 

No. 

A 

B 

C 

D 

E 

F 

G 

I. 

April 

16 

17 

18 

19 

20 

14 

15 

II. 

April 

9 

3 

4 

5 

6 

7 

8 

III. 

March 

26 

27 

28 

29 

23 

24 

25 

IV. 

April 

16 

17 

11 

12 

13 

14 

15 

V. 

April 

2 

3 

4 

5 

6 

March    31 

April 

1 

VI. 

April 

23 

24 

25 

19 

20 

21 

22 

VII. 

April 

9 

10 

11 

12 

13 

14 

8 

VIII. 

April 

2 

3 

March    28 

29 

30 

31 

April 

1 

IX. 

April 

16 

17 

18 

19 

20 

21 

22 

X. 

April 

9 

10 

11 

5 

6 

7 

8 

XI. 

March 

26 

27 

28 

29 

30 

31 

25 

XII. 

April 

16 

17 

18 

19 

13 

14 

15 

XIII. 

April 

2 

3 

4 

5 

6 

7 

8 

XIV. 

March 

26 

27 

28 

22 

23 

24 

25 

XV. 

April 

16 

10 

.11 

12 

13 

14 

15 

XVI. 

April 

2 

3 

4 

5 

March    30 

31 

April 

1 

XVII. 

April 

23 

24 

18 

19 

20 

21 

22 

XVIII. 

April 

9 

10 

11 

12 

13 

7 

8 

XIX. 

April 

2 

March    27               28 

29 

30 

31 

April 

1 

To  make  use  of  the  precedinc^  Table,  find  the  Sunday  Letter  for  the  Year,  in  the 
uppermost  line,  and  the  Golden  Number,  or  Prime,  in  the  column  of  Golden  Num- 
bers, and  against  the  Prime,  in  the  same  line,  under  the  Sunday  Letter,  you  have  the 
day  of  the  month  on  which  Eastkr  falleth  that  year.     But, 

Note^  That  the  name  of  the  ilonth  is  set  on  the  left  hand,  or  just  with  the  figure, 
and  followeth  not  as  in  other  Tables,  by  descent,  but  collaterally. 

A  TABLE  of  the  DAYS  on  which  EASTER  will  fall  for  38  Years,  being  the  Time 

of  two  Cvcles  of  the  Moon. 


Year  of  our 
Lord. 

Golden 
Number. 

Epact. 

tjunday 
Letter 

taster 
Day. 

Year  of  our 
Lord. 

Golden 
Niuuber. 

Epact. 

Sunday 
Letter. 

Easter 
Day. 

1824 
5 

1 

2 

0 

11 

DC 
B 

April    16 
3 

1843 
4 

1 

2 

0 

11 

A 
GF 

April    16 

April      7 

6 

3 

22 

A 

xMarch  26 

5 

3 

22 

E 

March  23 

7 
8 

4 
5 

3 
14 

G 

FE 

April    15 
6 

6 

7 

4 
5 

3 
14 

D 

C 

April    12 
4 

9 

6 

25 

D 

19 

8 

6 

25 

BA 

23 

30 

7 

6 

C 

11 

9 

7 

6 

G 

8 

1 

8 

17 

B 

3 

50 

8 

17 

F 

March  31 

2 

9 

28 

AG 

22 

1 

9 

28 

E 

April    20 

3 

10 

9 

F 

7 

2 

10 

9 

DC 

.    11 

4 

11 

20 

E 

March  30 

3 

11 

20 

B 

March  27 

5 

6 

12 
13 

1 
12 

D 
CB 

April    19 
3 

4 
5 

12 
13 

1 
12 

A 
G 

April    16 
8 

7 

14 

23 

A 

March  26 

6 

14 

23 

FE 

March  23 

S 
9 

15 
16 

4 
15 

G 
F 

April    15 
March  31 

7 
8 

15 
16 

4 
15 

D 

C 

April    12 
4 

40 

17 

26 

ED 

April    19 

9 

17 

26 

B 

24 

1 

18 

7 

C 

111 

60 

18 

7 

AG 

8 

2 

19 

18 

B 

March  27l 

1 

19 

18 

F 

March  31 

(57) 


A  TABLE  OF  THE  MOVEABLE  FEASTS, 

According  to  the  several  days  that  Easter  can  possibly  fall  upon. 


H 


a. 

p 


April 


March  22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
1 
2 
3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
IS 
19 
20 
21 
22 
23 
24 
25 


^  P 

p  ^ 
s  P 


B  2" 
II 


January  18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
February  1 
2 
3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 


February  4 
5 
6 

7 
8 


March 


9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

1 

2 

3 

4 

5 

6 

7 

8 

9 

10 


M  o 


April 
xMay 


June 


30 
1 
2 
3 
4 
5 
6 


9 

10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
1 
2 
3 


May 


June 


10 
11 
12 
13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

1 

2 

3 

4 

5 

6 

7 

8 

9 

10 
11 
12 
13 


{=■  P 

^    P 


27 
27 
27 
27 
27 
26 
26 
26 
26 
26 
26 
26 
25 
25 
25 
25 
25 
25 
25 
24 
24 
24 
24 
24 
24 
24 
23 
23 
23 
23 
23 
23 
23 
22 
22 


November  29 

30 

December    1 

2 

3 

November  27 

28 

29 

30 

December    1 

2 

3 

November  27 

28 

29 

30 

December    1 

21 

3 

November  27 

28 

29 

30 

December    1 

3 

November  27 
28 
29 1 
30 

December    1 


November  27 1 

28 


Note,  That  in  a  Bissextile  or  Leap- Year,  the  number  of  Sundays  after  Epiphany  will  be  the  same  as  if  Easter- 
day  had  fallen  one  day  later  than  it  really  does.  And,  for  the  same  reason,  one  day  must,  in  every  Leap- Year,  be 
addfed  to  the  day  of  the  month  given  by  the  Table  for  Septuagesima  Sunday,  and  for  the  first  day  of  Lent ;  unless 
the  Table  gives  some  day  in  the  month  of  March  for  it ;  for  in  that  case,  the  day  given  by  the  Table  is  the  right 
dav. 


(58) 


A.  TABLE   TO  FIND    EASTER    DAY, 

From  the  Year  1900,  to  the  year  2199,  inchisive. 


Golden  No.  Day  of  Mo 


14 
3 

11 

19 

8 

16 
5 

13 

•2 

10 

18 
7 

15 
4 

12 
1 

9 

17 
6 


Sun.  Letter. 


April 


March     22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

1 
2 
3 
4 
5 
6 
7 
8 
9 

10 
11 
12 
13 
14 
15 
16 
17 
IS 
19 
20 
21 
22 
23 
24 
25 


D 
E 
F 
G 
A 
B 
C 
D 
E 
F 
G 
A 
B 
C 
D 
E 
F 
G 
A 
B 
C 
D 
E 
F 
G 
A 
B 
C 
D 
E 
F 
G 
A 
B 
C 


The  Golden  Numbers  in  the  foregoing  Calendar 
will  point  out  the  Days  of  the  Paschal  full  Moons, 
till  the  year  of  our  Lord  1900  ;  (1.)  at  which  Time, 
in  order  that  the  Ecclesiastical  Full  Moons  may 
fall  nearly  on  the  same  Days  with  the  real  Full 
Moons,  the  Golden  Numbers  must  be  removed  to 
different  Days  of  the  Calendar,  as  is  done  in  the 
annexed  Table,  which  contains  so  much  of  the 
Calendar  then  to  be  used,  as  is  necessary  for  find- 
ing the  Paschal  full  Moons,  and  the  Feast  of 
Easter,  from  the  Year  1900,  to  the  Year  2199, 
inclusive.  This  Table  is  to  be  made  use  of,  in  all 
respects,  as  the  First  Table,  before  inserted,  for 
finding  Easter  till  the  Year  1899. 


(1.)  In  the  Endish  Book,  there  is  a  note  underneath  the  months  of  March  and  April,  in  the  Calen-  j 
dar,  intended  to  show  the  use  of  the  golden  numbers,  in  a  column  attached  to  these  months  only.     It  i 
is  as  follows.     "  The  numbers  here  prefixed  to  the  several  days,  between  the  21st  day  of  March,  and  ! 
the  ISth  day  of  April,  both  inclusive,  denote  the  days  upon  which  those  full  moons  do  fall,  which 
happen  upon  or  next  after  the  21st  day  of  March,  in  'those  years,  of  which  they  are  respectively  the 
golden  numbers :  and  the  Sunday  letter  next  following  any  such  full  moon  points  out  Easter  Day ; 
for  that  year.     All  which  holds  until  the  year  of  our  Lord  1899  inclusive  ;  after  which  year,  the  place 
of  these  golden  numbers  will  be  to  be  changed,  as  is  hereafter  expressed." 

'•  On  investigating  this  subject,"  says  Bishop  White,  "  we  found  that  the  note  was  wanting  in  the  i 
prayer  books  edited  before  the  adoption  of  the  Gregorian  style  in  1751,  but  was  found  in  all  the  sue- ; 
ceeding  editions  consulted.  From  these  circumstances  it  seems  probable,  that  in  making  out  the ! 
calendar  for  the  American  church,  there  was  taken  a  book  prior  to  the  said  date.  The  column,  with  : 
the  golden  numbers,  may  have  been  called  for  at  the  crisis  of  the  change  of  style  ;  but,  as  it  is  insuf- , 
ticient  for  the  finding  of  Easter,  from  its  not  showing  how  the  golden  numbers  are  to  be  found  ;  and  ' 
as  this,  with  the  whole  process  for  the  finding  of  the  festival,  is  provided  for  by  a  table  appropriated  | 
to  that  object ;  it  was  thought  proper  to  omit  the  column  and  the  figures  included  in  it."        t.  c.  b. 


(59) 


GENERAL    TABLES, 

For  finding  the  DOMINICAL  or  SUNDAY  LETTER,  and  the  places  of  the 
GOLDEN  NUMBERS  in  the  Calendar. 


TABLE  I  * 


TABLE  ll.t 


B 


1900 
2000 


2900 


J800 


4700 

4800 


5700 


6600 


7500 
7600 


8500 


C 


2100 


3000 


3900 

4000 


4900 


5800 


6700 
6800 


7700 


&c. 


D 


2200 


3100 
3200 


4100 


5000 


5900 
6000 


6900 


E 


2300 
2400 


3300 


4200 


5100 
5200 


6100 


7000 


7800 


7900 
8000 


1600 


2500 


G 


1700 


1800 


3400 


4300 
4400 


5300 


6200 


7100 
7200 


8100 


2600 


2700 

2800 


3500 
3600 


4500 


5400 


6300 
6400 


7300 


8200 


3700 


4600 


5500 
5600 


6500 


7400 


8300 
8400 


*  To  find  the  Dominical  or  Sunday  Letter  for  any  given 
Year  of  our  Lord,  add  to  the  year  its  fourth  Part,  omit- 
ting Fractions,  and  also  the  Number,  which  in  Table  I. 
standeth  at  the  top  of  the  Column,  wherein  the  Num- 
ber of  Hundreds,  contained  in  that  given  Year  is 
found  ;  Divide  the  Sum  by  7,  and  if  there  be  no  Re- 
mainder, then  A  is  the  Sunday  Letter ;  but  if  any  Num- 
ber remain,  then  the  Letter  which  standeth  under  that 
Number  at  the  Top  of  the  Table,  is  the  Sunday  Letter, 
t  To  find  the  Month  and  Days  of  the  Month  to  which 
the  Golden  Numbers  ought  to  be  prefixed  in  the  Cal- 
endar in  any  eiven  Year  of  our  Lord,  consistins  of  en- 
tire Hundred  Years,  and  in  all  the  intermediate  Years, 
betwixt  that  and  the  next  Hundredth  Year  following, 


B 


B 


B 


B 


B 


B 


B 


B 


Years. 


1600 

0 

1700 

1 

1800 

1 

1900 

2 

2000 

2 

2100 

2 

2200 

3 

2300 

4 

2400 

3 

2500 

4 

2600 

5 

2700 

5 

2800 

5 

2900 

6 

3000 

6 

3100 

7 

3200 

7 

3300 

7 

3400 

8 

3500 

9 

3600 

8 

3700 

9 

3800 

10 

3900 

10 

4000 

10 

4100 

11 

4200 

12 

4300 

12 

4400 

12 

4500 

13 

4600 

13 

4700 

14 

4800 

14 

4900 

14 

5000 

15 

5100 

16 

B 


B 


B 


B 


B 


B 


B 


B 


B 


Years. 


5200 
5300 
5400 
5500 
5600 
5700 
5800 
5900 
6000 
6100 
6200 
6300 
6400 
6500 
6600 
6700 
6800 
6900 
7000 
7100 
7200 
7300 
7400 
7500 
7600 
7700 
7800 
7900 
8000 
8100 
8200 
8300 
8400 
8500 
<fcc. 


15 
16 
17 
17 
17 
18 
18 
19 
19 
19 
20 
21 
20 
21 
22 
23 
22 
23 
24 
24 
24 
25 
25 
26 
26 
26 
27 
28 
27 
28 
29 
29 
29 
0 


look  in  the  Second  Column  of  Table  IL  for  the  aiven 
Year,  consisting  of  entire  Hundreds  ;  and  note  the 
Number  or  Cypher  which  stands  against  it  in  the  Third 
Column  ;  then  in  Table IH.  look,  for  the  same  Number, 
in  the  Column  under  any  given  Golden  Number,  which 
when  you  have  found,  guide  your  eyes  sidesvvays  to  the 
left  hand,  and  in  the  First  Column  you  will  find  the 
month  and  day  to  which  that  Golden  Number  ouglit  to 
be  prefixed  in  the  Calendar,  during  that  period  of  One 
Hundred  Years.  The  Letter  B  prefixed  to  certain 
Hundredth  Years  in  Table  IL  denotes  those  Years 
which  are  still  to  be  accounted  Bissextile  or  Leap  Years 
in  the  New  Calendar ;  whereas  all  other  flundredth 
Years  are  to  be  accounted  only  common  Years. 


(60) 


TABLE    III 


Paschal 

Full 

Moon. 


March  21 

March  22 

March  23 

IMarch  24 

JMarch  25 


March 
March 
March 
March      29 
March      30 


April 
April 
April 
April 
April 


April 
April 
April 
April 
April 


April 
April 
April 
April 

April 


April 


26 
27 

28 


March  31 

April  1 

April  2 

April  3 

April  4 


10 
11 
12 
13 
14 


15 
16 
17 
17 

18 


18 


Sunday- 
Letter. 


C 
D 
E 
F 
G 


A 
B 

C 
D 
E 


F 
G 
A 
B 

C 


D 
E 
F 
G 
A 


B 
C 
D 
E 
F 


G 
A 
B 
B 

C 


THE  GOLDEN  NUMBERS. 


2 


819 

9  20 

10!21 


1829 

19   0 
201  1 
21 
22 


3i  41  5 


0:11 122 

l|l2  23 


2,13 
3;14 
4:15 


21324 
314125 


4^15  26 


5116 
6,17 
7il829 

8191  0 


28  920 

2911021 

01122 

111223 

213:24 


31425 
41526 
5!  16127 


6,17,28   9 


7il8;291021 


61  7\  8 


9;i011 12113  141516 17[18'19 

___!_  _|__i_t_i_l_ 


3il4,25 
41526 

5:1027  8|I9|  0'll|22| 
6' 17  28;  9|20 
7182910,21 


6,1728!  920; 
7182910211 


112,23 


819 

920 

10|21 

11[22 

1223 


2  13'24 
31425 
4ll5!26 
5!  16  27 

6,17:28 

I 


011122 
l|l223 
21324 
3'l4!25 
415:26 


21324 


11223 
21324 
31425 
415261 
51627 


314,25 
4il526 

5|16J27 
6I7|28 
718:29 


51627 
617:28 

7J1829 
819  0 
920   l!l2;23  41 


819  0 

9:20  1 

10:21  2 

11122  3 


617;28 
7ll8;29 
819 
920 
1021 


41526 

51627 
617123 

7il829 

819;    0 


9,20 
10,21 
ll|22 
1223 
1324 


718' 

819 

920 

1021 

ll!22 


12,23 

13;24 

14J25 
1526: 
1627 


2910,21 
0111122 
11223 
2,13:24 
31425 


21324 


ll|22 
1223 
13:24 
1425 
1526 


14'25; 
1526 
1627i 

17i28: 


51627 

6,17128 

718129 


1425 
1526 
1627 

17i2S 
182910 


819 

9i20 

IOI21 


819   0  1122 
920   11223, 


I     I 


41526 
516'27: 
6|l728,  920 
718:291021 
8,19   011'22 


1728  920 
18291021 


19 


20 


011:22 


7,18291021 

819|  OIII22 

11223 

21324 

3  1425 


J     I 


Oil 
112 
213 
314 
415 


112:23 


213i24 


Ij  12,23 
2 13  24 
314  25 


41526 
51627 
6  17,28 


13,24 
1425 
15'26 

16'27i 
17128 


516 

617 
7'lS 
819 
920 


718,29jl0'21 
819  01122 
920    11223 


41526 


18291021 


5|l6]27  8119  01122  311425 


213  24 


ama.j'jj  mumtt.uMa 


THE   ORDER   FOR   DAILY 

MORNING   PRAYER. (1) 


The  MINISTER  shall  begin  the  MORNING  PRAYER,  hy  reading  one  or  more  of  the 
following  Sentences  of  Scripture.  (2.) 


THE  Lord  is  in  his  holy  temple ;  let  all  the 

earth  keep  silence  before  him.     Hab.  ii.  20. 

From  the  rising  of  the  sun  even  unto  the  go- 

(1.)  Under  the  Law,  daily  morning  and  evening 
devotions  were  enjoined  by  God,  on  all  the  Israel- 
ites.— "  Thou  shah  offer  upon  the  altar  two  lambs 
of  the  first  year  day  by  day  continually ;  the  one 
lamb  thou  shalt  offer  in  the  morning,  and  the  other 
lamb  thou  shalt  offer  at  even."  This  ordinance  was 
constantly  observed  by  the  Jews,  during  the  con- 
tinuance of  their  city  and  polity.  It  was  probably 
on  this  account  that  the  primitive  christians  set 
apart  these  periods  as  times  for  solemn  worship. 
And  like  all  the  divine  ordinances  their  institution 
is  most  co7»5«nant  to  reason,  and  the  fitness  of 
things.  Every  morning  when  we  awake,  we  re- 
ceive, as  it  were  anew,  our  life  from  God. — When 
we  arise  from  our  beds,  to  go  forth  amidst  the  cares 
and  temptations  of  the  world,  and  the  dangers  and 
business  of  the  day,  nothing  can  be  more  reasona- 
ble than  that  we  should  offer  to  our  merciful  Pre- 
server our  thanksgivings  for  his  care  over  us  during 
the  unguarded  moments  of  sleep,  and  for  all  the 
blessings  he  is  constantly  conferring  on  us;  and 
that  we  should  supplicate  his  guidance  and  protec- 
tion through  the  day,  as  well  as  his  favour  and  bless- 
ing on  the  work  of  our  hands. — In  the  evening, 
too,  the  same  reasons  call  us  to  a  renewal  of  the 
same  duties  of  devotion.  Retiring  from  the  labours 
and  vanities  of  the  day,  and  when  our  exhausted 
spirits  dispose  us  to  sink  down  upon  our  beds,  in 
the  attitude  and  image  of  death,  reason  requires  of 
us,  that  as  dying  men,  we  should  supplicate  the  par- 
don of  God  for  our  omissions  of  duty,  as  well  as  for 
our  follies  and  positive  transgressions  ;  and  that  we 
should  again  commend  ourselves  to  His  protection 
who  never  slumbers  nor  sleeps. 

But  besides  the  public  devotions  of  the  morning 
and  evening,  many  of  the  devout  Jews  were  in  the 
habit  of  retiring  to  their  closets,  in  the  middle  of 
the  day  for  the  purpose  of  private  worship.  And 
we  have  reason  to  beheve  that  this  custom  was 
adopted  by  the  early  Christians.  We  learn  that  St. 
Peter,  "  went  upon  the  housetop  to  pray,  about  the 
sixth  hour,"  which  corresponds  with  our   noon. 


ing  down  of  the  same,  my  name  shall  be  great 
among  the  Gentiles  ;  and  in  every  place  in- 
cense shall  be  offered  unto  my  name,  and  a 

And  we  find  that  this  was  a  common  period  of 
christian  worship,  in  the  time  of  St.  Cyprian,  and 
Clement  of  Alexandria.  It  was  not  long  after,  that 
the  Monks,  who  professed  to  be  more  devout  than 
other  Christians,  added  other  hours  of  stated  prayer. 
These  stated  periods  of  daily  devotion  had  increas- 
ed to  seven,  in  the  time  of  Pope  Pelagius  the  Se- 
cond, who  established  them  by  a  decree,  and  pro- 
vided offices  of  devotion  for  the  several  "  Canoni- 
cal hours." — At  the  period  of  the  Reformation,  our 
parent  Church  of  England  brought  back  the  periods 
of  public  worship  to  the  primitive  usage,  and  en- 
joined only  "  daily  morning  and  evening  prayer." 

But  though  the  Church  has  appointed  these  two 
periods  of  public  worship,  she  does  not  thereby  ex- 
cuse any  of  her  children  from  the  essential  duty  of 
private  devotion.  Stated  periods  for  retirement  to 
the  closet  are  salutary  for  all  men.  We  may  wor- 
ship God,  indeed,  at  any  period  of  the  day,  and  in 
the  midst  of  our  business,  by  short  mental  ejacula- 
tions, but  the  use  of  stated  times  for  private  devo- 
tion cannot  be  too  highly  estimated.  Such  is  the 
constitution  of  our  nature,  that  a  duty,  which  we  think 
can  be  performed  at  any  time,  we  are  apt  to  defer  al- 
together, unless  we  regulate  cur  conduct  by  fixed  rules. 

In  the  Cathedral  Churches,  in  England,  the  regu- 
lar morning  service  is  constantly  performed.  But 
the  circumstances  of  country  parishes  will  not  ad- 
mit of  this  daily  public  worship ;  nor  is  it  practica- 
ble in  the  Parish  Churches  of  this  country.  But 
though  the  dispersed  residences,  and  the  secular 
avocations  of  Christians,  will  not  permit  them  to 
assemble  daily  for  public  worship,  none  can  be  ex- 
cused for  the  neglect  of  Family  Devotions.  And 
the  American  branch  of  the  Church,  has  set  forth 
"  Forms  of  Prayer  to  be  used  in  Famihes,"  well 
suited  to  their  circumstances  and  their  wants. — 
Those  heads  of  Families,  therefore,  who  live  in  the 
habitual  neglect  of  these  daily  morning  and  evening 
devotions,  frustrate  the  benevolent  intentions  of  the 
Church,  and  lose  one  of  the  most  interesting  bands 
of  the  domestic  state :  while  they  are  deficient  in  a 


62 


MORNING  PRAYER. 


pure  otferinCT :  for  my  name  shall  be  great 
among  the  Heathen,  saith  the  Lord  of  hosts. 
Mai.  i.  11. 

Let  the  words  of  my  mouth,  and  the  medi- 
tation of  my  heart,  be  ahvay  acceptable  in 
thy  sight,  O  Lord,  my  strength  and  my  Re- 
deemer, Ps.  xix.  14. 

When  the  wicked  man  turneth  away  from 

duty  enjoined  not  less  by  the  dictates  of  reason  than 
the  authority  of  Scripture.  t.  c,  b, 

(2.)  Prayer  is  the  elevation  of  the  soul  to  a  com- 
munion with  God;  and  is  commanded  by  him  as  a 
duty,  through  the  pious  and  faithful  performance  of 
which  we  obtain  all  the  especial  blessings  we  enjoy. 
It  is  a  high  honour  to  us  that  we  are  permitted  and 
assisted  to  hold  this  intercourse,  and  it  is  also  a 
source  of  inestimable  benefits  to  us.  But  it  is  a 
duty  of  difficult  performance.  Our  attention  should 
be  wholly  engrossed  in  the  solemn  act  we  are  en- 
gaged in.  The  worldly  objects  which  commonly 
occupy  our  thoughts  must  be  excluded.  Our  souls 
must  be  suitably  humbled  under  a  sense  of  our  un- 
worthiness,  and  brought  to  a  proper  state  of  sereni- 
ty by  a  contemplation  of  the  paternal  goodness  of 
God,  and  the  atonement  and  mediation  of  the  Sa- 
viour. Hence  it  results  that  some  preparation  of 
the  mind  is  necessary  before  we  enter  upon  the 
sacred  duties  of  devotion. — It  is  the  custom  of  the 
Jews,  when  they  enter  their  synagogues  for  wor- 
ship, to  stand  silent  for  some  time,  to  meditate  on 
the  presence  and  perfections  of  God.  And  in  the 
early  ages  of  Christianity,  it  was  the  custom  of  the 
Priest  to  prepare  the  people's  hearts  for  worship,  by 
the  use  of  a  suitable  preface.  In  imitation  of  this 
primitive  usage,  the  Church  has  prescribed  the  sen- 
tences of  Scripture,  the  reading  of  which  are  en- 
joined by  the  foregoing  Kubrick. 

In  the  first  reformed  Book  composed  in  the  reign 
of  King  Edward,  the  officesof  devotion  began  with 
the  Lord's  Prayer.  The  Romish  Book  began  in 
the  same  way,  and  so  does  the  Liturgy  of  the 
Greek  Church.  But  when  the  next  review  of.  the 
Liturgy  was  made,  this  commencement  was  thought 
too  abrupt.  The  sentences  from  scripture  were 
then  prefixed,  together  with  the  exhortation,  con- 
fession, and  absolution ;  as  a  proper  introduction 
and  to  prepare  the  congregation  for  the  following 
devotions.  And  while  the  addition  is  calculated  to 
serve  these  salutary  purposes,  it  brings  back  the 
Liturgy^ nearer  to  the  primitive  model. 

It  should  seem  that  nothing  can  have  a  stronger 
tendency  to  produce  in  us  a  pious  frame  of  soul 
than  the  voice  of  God  speaking  to  us.  The  Church 
in  prescribing  these  sentences,  expects  us  to  regard 
them  as  the  words  of  God,  addressed  to  us  by  the 
mouth  of  his  embassador :  and  she  hopes  we  wUl 
not  dare  to  disobey  them,  since  they  come  from  the 


his  wickedness  that  he  hath  committed,  and 
doeth  that  which  is  lawful  and  right,  he  shall 
save  his  soul  alive.  Ezek.  xviii.  27. 

I  acknowledge  my  transgressions  ;  and 
my  sin  is  ever  before  me.  Ps.  li,  3. 

Hide  thy  face  from  my  sins  ;  and  blot  out 
all  mine  iniquities.  Ps.  li.  9. 

The  sacrifices  of  God  are  a  broken  spirit ; 

very  Being  to  whom  we  are  about  to  address  our 
prayers,  and  who  may  justly  refuse  to  regard  our 
petitions  if  we  neglect  to  observe  his  command- 
ments.— "Before  thou  prayest,  prepare  thyself," 
says  the  son  of  Sirach  :  And  the  scripture  senten- 
ces are  admirably  selected  to  prepare  us  for  the 
duty  of  devotion.  They  relate  chiefly  to  repen- 
tance, and  confession  of  sins.  These  should  natu- 
rally stand  first  in  the  devotion  of  guilty  creatures  : 
For,  till  we  feel  a  genuine  sorrow  for  having  offend- 
ed God,  and  come  in  earnest  to  seek  his  pardon, 
we  cannot  expect  that  he  will  accept  our  prayers. 

When  the  Minister  begins  to  repeat  the  senten- 
ces, the  congregation  rises.  This  is  a  decent  and 
proper  custom.  Its  import  is,  to  manifest  our  rev- 
erence for  the  word  of  God,  now  addressed  to  us, 
in  order  to  awaken  us  to  repentance. 

During  this  part  of  the  service,  the  Minister 
should  bear  in  mind  tliat  he  stands  in  the  place  of 
an  Embassador  of  Christ,  a?  well  as  the  solemn 
nature  of  the  duties  in  which  he  is  about  to  join 
with  his  congregation.  He  should  read  the  sen- 
tences with  suitable  gravity,  with  a  demeanor  ex- 
pressive of  his  inward  devotion,  with  collected  at 
teution,  and  with  that  serious  and  aflfectionate  tone 
of  voice,  that  is  best  calculated  to  influence  the 
minds  and  hearts  of  his  people  ; — to  quicken  their 
zeal,  and  excite  in  them  those  heavenly  aSections 
which  are  requisite  in  prayer.  And  if  such  are  the 
duties  of  the  Minister,  there  are  also  corresponding 
obligations  on  the  part  of  the  hearer.  During  the 
reading  of  these  sentences,  no  member  of  the  con- 
gregation may  stand  idle,  listless,  and  inattentive. 
as  though  he  had  nothing  to  do.  Every  one  is  in 
duty  bound  to  pay  a  reverent  attention  to  the  admo- 
nitions of  God,  thus  declared  by  his  embassador; 
and  in  this  way  to  prepare  himself  to  make  his  con- 
fessions to  our  "  Almighty  and  most  merciful  Fa- 
ther," in  the  form  provided  by  the  Church. 

From  this  view  of  the  design  of  the  prefatory  sen- 
tence, it  will  be  perceived  that  every  member  of  a 
congregation  ought  to  be  in  Church  in  due  season, 
that  he  may  be  present  at  the  very  beginning  of  the 
service,  and  have  time  to  prepare  for  the  more 
solemn  offices  of  devotion.  Many  who  appear  in 
their  seats  previous  to  the  commencement  of  pub- 
Uc  worship,  are  apt  to  spend  the  interval  in  gazing 
about  the  Church,  to  gratify  an  idle  curiosity.  But 
how  much  more  profitably  this  time  might  be  spent 


MORNING  PRAYER. 


63 


a  broken  and  a  contrite  heart,  O  God,  thou 
wilt  not  despise.     Ps.  h.  17. 

Rend  your  heart  and  not  your  garments, 
and  turn  unto  the  Lord  your  God  ;  for  he 

m  reading  over  the  whole  of  the  sentences,  and 
such  other  scriptures  as  would  tend  to  promote  re- 
ligious meditations:  that  they  might  thus  bring 
themselves  to  such  a  devout  frame  of  mind  before 
the  Minister  begins,  as  to  be  able  to  follow  him 
through  the  successive  offices,  in  such  a  manner  as 
ihe  nature  of  the  duty  requires. 

In  fine,  let  every  one  who  hears  these  divine  sen- 
tences, be  thankful  to  God  for  the  instruction,  the 
admonition,  and  the  encouragement  they  afford ; 
And  may  it  be  the  earnest  desire  of  all,  so  to  use 
the  ordinances  of  God's  house,  as  not  to  abuse 
them :  that  they  may  derive  from  them  that  com- 
fort through  life  which  they  are  calculated  to  af- 
ford, and  find  them  as  waters  of  consolation  in  the 
day  of  adversity.  t.  c.  b. 

The  two  texts  placed  in  front  of  the  other  initia- 
tory sentences,  were  designed  to  give  solemnity  to 
the  opening  of  the  service ;  and  yet  I  do  not  know 
whether  they  may  not  have  had  an  unfavourable 
consequence  not  foreseen.  The  compilers  evident- 
ly designed  to  begin  with  penitence  and  confession: 
but  we  have  lived  to  witness  an  increasing  propen- 
sity to  begin  with  a  psalm,  without  a  special  refer- 
ence to  those  subjects.  Such  a  thing  never  hap- 
pened within  my  knowledge,  before  the  said  date  : 
but  whether  it  was  the  result  of  introducing  these 
two  texts,  otherwise  very  proper,  I  will  not  deter- 
mine. Perhaps  it  would  have  been  better  to  have 
placed  them  after  the  other  texts.      Bp.  White. 

The  first  of  these  sentences  makes  a  very  impres- 
sive commencement  of  our  service ;  the  second  is 
peculiarly  adapted  to  the  season  of  the  Epiphany, 
and  the  third  is  an  appropriate  prayer  at  the  com- 
mencement of  any  act  of  worship,  but  it  is  certain 
that  neither  of  these  are  congruous  with  the  order 
of  our  service.  Perhaps  it  would  be  the  best  course, 
when  the  minister  uses  one  of  these  sentences,  that 
he  should  join  with  it  one  or  two  of  the  others,  which 
are  of  a  penitential  character.  t.  c.  b. 

The  full  import  of  the  sentences,  it  is  to  be  feared, 
is  not  generally  understood  ;  neither  is  the  recital  of 
them,  in  all  churches,  always  attended  to,  with  the 
reverence  they  deserve.  Hence  it  is  possible,  that 
the  pious  intentions  of  the  composers  of  the  Liturgy 
may,  at  the  very  outset  of  the  service,  in  some  de- 
gree, be  frustrated.  On  these  grounds,  it  is  pre- 
sumed, that  a  fuller  illustration  of  the  Introductory 
Sentences,  than  of  some  other  parts  of  the  service, 
may  be  required 

It  may  likewise  be  proper  to  arrange  together 
such  sentences  as  have  a  nearer  affinity  and  relation 
to  each  other.    This  method  will  afford  every  man 


is  gracious  and  mercilul.  slow  to  anger,  and 
of  great  kindness,  and  repenteth  him  of  the 
evil.     Joel  ii.  13. 

To  the  Lord  our  God  belong  mercies  and 

an  opportunity  of  employing  his  private  meditations, 
before  the  service  begins,  upon  such  subjects  as  are 
best  suited  to  his  present  frame  of  mind  and  spirit- 
ual circumstances.  For  every  serious  peison  best 
knows  his  own  state,  and  will  naturally  be  led  to 
contemplate  such  subjects,  as  correspond  with  his 
present  disposition.  And  these,  of  course,  Avill  be 
the  best  calculated  to  promote  in  him  sincere  repen- 
tance and  true  devotion. 

In  this  view  the  sentences  may  be  considered  as 
addressed  to  persons  of  five  diiTerent  descriptions. 
They  afford, 

1.  Instruction  to  the  Ignorant  and  Erroneous. 
1  John  i.  8,  9.    Ezek.  xviii.  2. 

2.  Admonition  to  ihe  negligent  and  inconsiderate. 
Psal.  li.  3.     Mat.  iii.  2. 

3.  Models  of  Penitential  Devotion  to  those  who 
are  apprehensive  of  God's  Judgments.  Psal.  li.  9, 
Psal.  cxliii.  2.    Jer.  x.  24. 

4.  Encouragement  and  Consolation  to  the  Dif- 
fident and  Contrite.  Psal.  li.  17.  Dan.  ix.  9.  Luke 
XV.  18,  19. 

5.  And  Caution  to  the  Ceremonious  and  For- 
mal.    Joel  ii.  13. 

Sentences  affording  Instruction  to  the  ignorant 
and  erroneous. 

Many  persons  attend  the  public  worship,  who  are 
grossly  ignorant  of  their  real  state.  Insensible  of 
their  guilt,  and  inapprehensive  of  then:  danger,  they 
either  think  that  they  have  no  sin  ;  or  suppose  that 
a  slight  confession  of  it  will  obtain  them  pardon. 
These  surely  stand  in  need  of  information,  before 
they  join  in  the  public  service.  And  we  are  here  fur- 
nished with  two  striking  passages  from  Holy  Scrip- 
ture, admirably  adapted  to  instruct  their  ignorance, 
and  rectify  their  errors. 

The  one  more  immediately  proceeds  from  the 
mouth  of  God,  and  is  delivered  by  his  prophet. 
The  other  is  addressed  by  St.  John,  the  beloved 
Apostle  and  Evangelist,  to  the  Catholic  Church, 
that  is,  to  the  whole  Christian  world. 

If  any  man  be  so  ignorant,  as  to  suppose,  that  a 
few  slight  petitions  to  heaven  will  obtain  the  pardon 
of  his  past  offences,  let  him  weigh  the  import  of  the 
following  words : 

When  the  wicked  man,  ^c. — This  passage  is 
taken  out  of  the  18th  chapter  of  Ezekiel ;  a  chap- 
ter, which  I  exhort  every  Christian,  frequently  to 
read,  and  attentively  to  consider.  God  here  plain- 
ly declares,  that  if  he,  who  had  before  led  an  habi- 
tual good  life,  unfortunately  fall  into  sinful  courses, 
he  shall  forfeit  God's  favour,  and  "  his  former  right- 
eousness shall  not  be  mentioned." — "  In  his  trespass 


6i 


MORNING  PRAYER. 


forgivenesses,  though  we  have  rebelled 
against  him ;  neither  have  we  obeyed  the 
voice  of  the  Lord  our  God,  to  walk  in  his 
laws  which  he  set  belbre  us.  Dan.  ix.  9, 10. 
O  Lord,  correct  me,  but  with  judgment ; 
not  in  thine  anger,  lest  thou  bring  me  to  no- 
thing.     Jer.  x.'24.     Ps.  vi.  1. 

that  he  hath  trespassed,  and  in  his  sin  that  he  hath 
sinned  ;  in  ihem  shall  he  die."  On  the  other  hand, 
Almighty  God  solemnly  avows,  that  whenever,  the 
sinner,  by  unfeigned  repentance,  turns  to  him.  he 
will  restore  him  to  his  favour.  However  wicked 
and  abominable  his  former  life  may  have  been,  yet 
if  he  see  his  errors,  be  heartily  sorry  for  them,  and 
forsake  ihem  ;  if  he  endeavour  to  do  "what  is  law- 
ful and  right,"  walking  in  the  statutes  of  God,  and 
observing  his  judgments:  and  if  this  new  state  of 
life  be  sincere  and  permanent,  then,  he  shall  not 
die,  "  he  shall  save  his  soul  alive." — He  shall  be  de- 
livered from  the  misery  denounced  upon  final  im- 
penitence, and  shall  obtain  everlasting  happiness 
and  glory. 

But  some  are  not  sensible  of  their  guilt. — Igno- 
rance, or  vanity,  prompts  them  to  fancy  that  they 
have  no  sm,  and  consequently,  no  need  of  repentance. 
To  counteract  the  effects  of  so  fatal  a  delusion,  the 
following  passage  from  St.  John  is  introduced,  to 
which  the  self-righteous,  the  presumptuous  self-de- 
ceiver, will  do  well  to  attend  : 

If  we  say,  <^c. — In  this  state  of  imperfection  the 
Dest  men  are  liable  to  many  frailties,  and  all  of  us 
offend  God  daily.  The  Apostle  declares,  that  if 
we  say,  or  think  in  our  hearts,  that  we  live  without 
sin,  we  deceive,  not  God,  who  sees  and  will  punish 
our  guilt,  but  ourselves,  by  believing  a  most  gross 
falsehood.  He  assures  us,  that  the  truth  of  God's 
word,  which  says,  that  "  all  have  sinned,"  is  not  in 
us.  Whereas,  if  we  examine  our  hearts,  acknow- 
ledge our  sins,  and  repent  of  them,  God  has  pro- 
mised, and  Christ  has  purchased  us,  pardon.  His 
faithfuhiess  and  justice  will  fulfil  his  promise.  He 
will  forgive  us  our  past  sins,  and  by  his  grace,  and 
the  assistance  of  his  holy  spirit,  he  will,  for  the  fu- 
ture, preserve  us  from  "  all  deadly  sin,"  and  "  con- 
firm and  stablish  us  in  every  good  work." 

Admonition  to  the  negligent  and  inconsiderate. 
Others  are  not  ignorant,  but  negligent.  They 
are  ready  to  acknowledge  their  sin,  and  appear  to 
be  aware  of  their  danger.  But  though  they  are 
convincedj  that  without  repentance  and  amendment 
of  life,  neither  their  prayers  nor  persons  will  be  ac- 
cepted by  God,  yet  they  defer  from  day  to  day,  from 
week  to  week,  from  month  to  month,  from  year  to 
year,  the  practice  of  these  duties.  To  excite  such 
persons  to  repent  in  earnest,  the  church  furnishes 
us  with  two  striking  passages.    The  former  is  ta- 


Repent  ye  ;  for  the  kingdom  of  heaven  is 
at  hand.     «SV.  31att.  iii.  2. 

I  will  arise  and  go  to  my  father,  and  will 
say  unto  him  ;  Father,  I  have  sinned  against 
heaven,  and  before  thee,  and  am  no  more  wor- 
thy to  be  called  thy  son.    iSt.  Luke  xv.  18. 19. 

Enter  not  into  judgment  with  thy  servant, 

ken  from  the  51st  Psalm,  in  which  the  royal 
Psalmist,  after  the  commission  of  a  very  grievous 
crime,  makes  confession  of  his  sin  before  God : 

/  acknowledge  my  transgress^ions,  ^c. — Con- 
scious that  he  has  offended  God,  he  does  not,  when 
reproved  by  the  mouth  of  the  Prophet,  attempt  to 
conceal,  or  extenuate  his  offence.  He  confesses  it 
with  all  its  aggravations ;  he  avows  that  his  con- 
science knows  no  rest,  and  that  the  sense  of  his 
sin  haunts  him  day  and  night.  Now  if  holy  David, 
when,  in  one  deplorable  instance,  he  had  been  sur- 
prised into  sin,  entertained  such  dreadful  appre- 
hensions of  God's  anger,  let  the  thoughtless,  incon- 
siderate sinner  reflect,  what  impressions  the  sense 
of  his  manifold  offences  should  make  upon  his  mind. 

If  he  disregard  the  example  of  David,  let  him  at- 
tend to  the  summons  from  God,  delivered  by  the 
Baptist,  commanding  all  men,  especially  the 
thoughtless  and  inconsiderate,  to  repent : 

Repent  ye,  ^c. — That  is,  by  repentance  and  re- 
formation make  your  peace  with  God,  whilst  the 
day  of  life,  and  the  kingdom  of  grace  last.  If  yoi; 
hve  and  die  in  your  sins,  you  will,  at  the  Day  of 
Judgment,  which  precedes  Christ's  kingdom  ot 
glory,  be  excluded  from  heaven,  and  cast  into  hell. 

Models  of  penitential  Devotion  to  those  who  are 
apprehensive  of  God^s  Judgments. 

By  the  preceding  sentences  we  have  been  taught 
that  men  universally  deserve  the  wrath  of  God,  and 
that  all  should  "fear  before  him."  But  when  we 
observe,  in  the  person  of  the  humble  penitent,  how 
apt  the  excessive  dread  of  God's  righteous  judg- 
ment is  to  deject  the  heart,  oppress  the  spirits,  and 
prevent  the  exercise  of  devotion,  we  discover  with 
what  propriety,  the  compilers  of  our  Common  Pray- 
er, have  in  the  three  succeeding  sentences,  supplied 
us  with  models  of  penitential  supplication. 

Hide  thy  face,  <^c. — Let  us  suppose  a  sinner, 
awakened  to  a  true  sense  of  his  deplorable  situation, 
and  looking  around  him  for  help  and  dehverance. 
Above,  is  an  insuhed,  offended  God,  prepared  to 
take  vengeance:  Below,  the  fiery  gulph  gapes 
ready  to  receive  him.  In  this  season  of  distress 
and  dismay,  the  example  of  David  will  teach  him 
not  to  turn  away  through  fear  from  the  Almighty 
but  to  approach  him  more  speedily  ;  and  to  pray  to 
him  more  humbly,  and  earnestly,  for  the  pardon  of 
his  sins.  The  royal  penitent  here  reiterates  his  for- 
mer requests,  that  God  would  cease  to  behold  his 


MORNING  PRAYER. 


66 


O  Lord  ;  for  in  thy  siorht  shall  no  man  living 
be  justified.  Ps.  cxliii.  2. 

If  we  say  that  we  have  no  sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us  ;  but  if 
we  confess  our  sins,  God  is  faithful  and  just 

iniijuity,  that  he  would  blot  it  out,  as  a  man  blots 
out  what  he  has  written,  so  that  it  can  never  be 
read  again. 

Enter  not  into  judgment,  ^c. — Here  David  urges 
the  fallen,  sinful,  wretched  state  of  human  nature. 
Of  all  the  sons  of  Adam,  not  one  could  be  saved, 
should  God  enter  into  judgment  with  him,  and  in- 
stead of  pardoning  his  offences  by  an  act  of  grace, 
inflict  the  punishment  due  to  them  by  the  rigor  of  the 
law.  The  thought  of  such  a  trial,  appals  the  soul  of 
the  best  man  living,  makes  his  flesh  to  tremble,  and 
all  his  bones  to  shake.  To  God's  grace  and  mercy, 
through  the  merits  of  Christ  alone,  the  most  innocent 
man  living  must  owe  his  justification  and  acquittal. 

O  Lord,  correct,  ^c. — If  the  justice  of  Jehovah 
is  determined  to  punish,  and  the  penitent  oflTender 
cannot  ba  forgiven  without  some  chastisement,  the 
humble  supplication  of  the  prophet  instructs  us  to 
pray,  that  it  may  be  inflicted,  not  with  the  vindic- 
tive fury  of  an  adversary,  but  with  the  moderation 
of  a  merciful  judge.  Should  the  Lord  proceed  with 
rigor  proportionate  to  the  sinner's  demerit,  he 
would  be  totally  consumed;  reduced  to  a  state 
worse  than  annihilation. 

Consolation  to  the  diffident  and  contrite. 
That  the  heart  of  the  penitent  overwhelmed 
with  grief  may  not  despair  of  forgiveness,  as  if  God 
were  utterly  irreconcilable,  and  no  more  to  be  in- 
treated,  and  to  prepare  him  to  supplicate  mercy 
through  taith  and  repentance,  the  church  has  pro- 
vided three  sentences  for  the  encouragement  of 
those  Avho  are  diffident  of  God's  favour,  and  for  the 
consolation  of  the  contrite  : 

The  sacrifices  of  God,  ^c. — The  first  shows, 
how  well  qualified  such  persons  are  to  pray  for  par- 
don ;  that  with  a  penitent  and  a  contrite  heart  God  is 
well  pleased ;  that  a  broken  spirit,  a  soul  pierced 
with  the  many  genuine  sorrows,  which  always  ac- 
company true  repentance,  is  a  sacrifice,  which  he 
will  most  graciously  accept. 

To  the  Lord,  our  God,  belong,  ^c. — In  the  for- 
mer sentence,  we  saw  how  well  qualified  the  peni- 
tent is  to  pray  for  forgiveness.  This  demonstrates 
God's  readiness  to  forgive.  Though  we  have  vio- 
lated his  holy  laws,  taken  up  arTfis,  and  lived  in  a 
state  of  open  rebellion  against  his  divine  majesty, 
yet  be  is  the  God  of  mercies.  If  we  repent,  he  will 
pardon.  Let  his  pity  in  sparing,  and  his  goodness 
in  restoring  us,  encourage  us  to  draw  near  him,  and 
make  confession  of  our  sins  before  him. 

To  enforce  the  former   declarations,  the  third 


to  forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.     1  John  i.  8,  9. 

^  Then  the  Minister  shall  say.  (3.) 
DEARLY  beloved  brethren,  the  Scripture 

sentence  under  this  head,  I  will  arise,  ^c,  proves 
by  the  example  of  one,  whose  condition  was  as 
wretched,  whose  offences  were  as  great,  and  whose 
forgiveness  was  as  unlikely,  as  ours  can  possibly 
be,  that  every  true  penitent,  who  ventures  to  return 
to  his  heavenly  Father,  may  have  the  fullest  as- 
surance of  meeting  with  a  kind  reception  ;  and  that 
those  things,  which  the  sense  of  our  unworthiness 
makes  u^  ashamed  to  ask,  his  voluntary  bounty  is 
ready  to  bestow. 

Caution  to  the  Ceremonious  and  Formal. 

In  the  last  place,  should  any,  by  the  frequent  use 
of  these  public  offices,  grow  cold  and  careless,  or 
ceremonious  and  formal,  should  they  begin  to  rest 
solely,  on  established  rites,  and  customary  observ- 
ances, repeating  the  confession  and  the  prayers 
without  any  corresponding  affections  of  devotion,  to 
them  the  Church  addresses  that  direction  and  re- 
proof, which  God  himself  addressed  to  the  hypocriti- 
cal Jews ; 

Rend  your  hearts,  (^c. — The  Jews  were  forward 
enough  to  exhibit  the  exterior  formalities  of  sorrow, 
and  repentance,  whilst  their  principles  remained  un- 
altered, and  their  hearts  were  devoid  of  true  con- 
trition. To  the  outward  signs  of  mourning,  the 
prophet  exhorts  them  to  add  inward  sorrow.  God 
regards  the  disposition  of  our  minds  more  than  the 
posture  of  our  bodies.  When  you  come  to  confess 
your  sins  before  God,  rend  your  heart  with  grief  for 
your  offences,  and  fear  of  his  displeasure.  Turn 
your  hearts  unto  the  Lord,  whom  with  yourUps  yon 
call  your  God.  The  gracious  mercy,  long  sufier- 
ing,  and  benignity  of  God,  are  the  greatest  encour- 
argements  to  expect  his  pardon.  Though  he  has 
determined  to  punish,  he  is  more  desirous  to  spare. 
He  will  repent,  and  will  not  inflict  the  evil  he  has 
threatened,  provided  you  repent  of  the  evil  you  have 
committed.  And  shall  we  approach  with  frigid 
formality,  when  we  come  to  confess  our  sins,  and 
supplicate  forgiveness  of  so  good  and  gracious  a 
God  7  Let  us  not  only  bend  the  suppHant  knee, 
but  bow  down  the  "  humble,  lowly,  penitent,  and 
obedient  heart,"  whenever  we  assemble  in  the 
house  of  our  God  "  to  praise  his  holy  name,  to  give 
him  thanks,  to  hear  his  word,  and  to  ask  those 
things  that  are  requisite  and  necessary  both  for  our 
bodies  and  souls."  Shepherd. 

Before  the  service  of  the  church  begins,  it  is  like- 
wise proper  that  Christians  should  address  them- 
selves to  God  in  private  prayer.  A  form  of  prayer 
like  the  following,  has  been  recommended  for  thk 


66 


MORNING  PRAYER. 


moveth\is,  in  sundry  places,  to  acknowledge 
and  confess  onr  nianil'old  sins  and  wicked- 
ness, and  that  we  should  not  dissemble  nor 
cloak  them  before  the  face  of  Almighty  God, 
our  heavenly  Father,  but  confess  them  with 
an  humble,  lowly,  penitent,  and  obedient 
heart ;  to  the  end  that  we  may  obtain  forgive- 
ness of  the  same,  by  his  infinite  goodness  and 
mercy.  And  although  we  ought,  at  all  times, 
humbly  to  acknowledge  our  sins  before  God ; 
yet  ought  we  chiefly  so  to  do,  when  we  assem- 
ble and  meet  togetiier,  to  render  thanks  for 
the  great  benefits  that  we  have  received  at  his 

purpose  by  some  respectable  members  of  pur  com- 
munity to  be  used  at  our  entrance  into  the  Church. 
O  Lord,  I  am  noxo  in  thine  house.  Assist,  I 
pray  thee,  and  accept  my  services.  Enable  vie, 
and  all  that  shall  this  day  meet  in  thy  name,  to 
"Worship  thee  in  spirit  and  in  truth.  Let  thy 
holy  spirit  help  our  infirmities,  and  dispose  our 
hearts  to  seriousness,  attention,  and  devotion. 
And  grant  that  we  may  improve  this  opportuni- 
ty to  the  honour  of  thy  holy  name,  and  thebcnefit 
of  our  souls,  through  Jesus  Christ  our  Lord. 
Amen. 

The  prayer  is  so  plain  that  it  requires  little  ex- 
plication. It  petitions  for  acceptance  and  abilities 
to  worship  God  properly  ;  for  seriousness,  attention, 
and  devotion,  that  by  our  solemn  meeting  we  may 
promote  his  honour,  and  obtain  his  blessing.  This 
form  may  easily  be  prolonged,  or  diversified,  as  each 
man's  particular  circumstances  may  require. 

The  prayer  subjoined  may  be  used  with  advan- 
tage when  the  service  is  ended. 

Blessed  be  thy  name,  O  Lord,  for  this  oppor- 
tunity of  attending  thee  in  thy  house  and  service. 
Pardon,  I  beseech  thee,  my  wanderings  and  im- 
perfections. Mercifully  accept  my  services,  and 
grant  that  L  and  all  Christians,  may  be  doers 
of  thy  word  and  not  hearers  only,  through  our 
only  mediator  Jesus  Christ.  Amen. 

These  two  prayers  are,  with  liule  variation,  ex- 
tracted from  a  Tract,  entitled  "  Directions  for  a 
devout  and  decent  behaviour  in  the  public  worship 
of  God."  Shepherd. 

(3.)  In  the  performance  of  the  Service  it  is  cus- 
tomary to  pronounce  only  two  or  three  of  the  sen- 
tences, and  then  to  proceed  to  the  exhortation ; 
which  is  grounded  on  them,  and  is  little  more  than 
a  comment  or  paraphrase  upon  the  several  texts. 

It  is  to  be  feared  that  there  are  many  who  regard 
this  Exhortation  as  a  mere  matter  of  form,  and  give 
but  little  heed  to  it.  But  those  who  will  attend  to 
the  instruction  which  it  contams,  cannot  fail  to  per- 
ceive how  admirably  it  is  calculated  to  apply  the 
preceding  sentences,  and  direct  us  how  we  should 
perform  the  following  confession. 


hands,  to  set  forth  his  most  worthy  praise,  to 
hear  his  most  holy  word,  and  to  ask  those 
things  which  are  requisite  and  necessary,  as 
well  for  the  body  as  the  soul.  Wherefore,  I 
pray  and  beseech  you,  as  many  as  are  here 
present,  to  accompany  mc  with  a  pure  heart 
and  humble  voice,  unto  the  throne  of  the 
heavenly  grace,  saying — 

^  A  general  Confession  (4.)  to  he  said  by 
the  whole  Congregation  (5.)  after  the 
Minister,  (6.)  all  kneeling.  (7.) 

ALMIGHTY  and  most  merciful  Father  ; 

The  Minister  begins  his  address  with  the  Apos- 
tolic Salutation,  "  Dearly  beloved  Brethren." — 
These  words  are  well  adapted  to  express  that  ten- 
der regard  which  the  Minister  of  God's  word  should  <) 
have  for  their  people.  And  the  congregation 
should  be  careful  to  receive  their  exhortation  with 
a  ready  mind,  since  they  thus  "  speak  to  them  the 
truth  in  love."  After  this  affectionate  address,  the 
Minister  proceeds  to  call  his  people  to  confession, 
by  the  admonition  that  "the  Scripture  movcth  us 
in  sundry  places  to  acknowledge  and  confess  our 
manifold  sins  and  wickedness."  These  words  are 
grounded  on  the  introductory  sentences,  and  par- 
ticularly on  tliat  from  the  1  John  i.  S,  9.  But  many 
other  passages  of  Scripture  might  be  cited  to  the 
same  purpose  ;  and  to  give  weight  to  this  admoni- 
tion, the  words  import,  that  it  is  not  merely  the 
Minister,  but  God  himself  who  by  his  holy  word 
moves  us  to  repentance  and  confession  ;  so  that  he 
who  refuses  to  obey,  refuses  not  man  but  God. — 
We  are  further  admonished  not  to  "  dissemble  or 
clok«"  our  sins.  For  though  we  could  conceal 
them  so  closely  as  to  deceive  all  the  world,  yet  we 
cannot  hide  them  from  that  God,  who  "  searcheth 
the  heart,"  and  who  will  condemn  us  for  our  hypo- 
crisy as  well  as  for  the  transgression.  We  are 
I  therefore  admonished  to  "  confess"  our  sins,  with 
an  "  humble  and  lowly"  heart,  sensible  of  our  un- 
worthiness ;  with  a  "  penitent"  heart,  filled  with 
sorrow  for  having  offended  so  good  a  God  ;  and 
with  an  "obedient  heart,"  fully  resolved  upon  re- 
formation and  amendment  of  life. 

The  object  of  this  confession  of  our  sins,  is  then 
declared  to  be,  "  to  the  end  that  we  may  obtain 
forgiveness  of  the  same,"  by  the  "  infinite  good- 
ness and  mercy"  of  God.  "  If  we  confess  our 
sins,"  says  St.  John,  "  God  is  faithful  and  just  to 
forgive  us  our  sins,  and  cleanse  us  from  all  un- 
righteousness." Repentance  and  forgiveness  are 
constantly  connected,  in  the  Scriptures;  yet  we 
must  be  careful  to  regard  repentance  rather  as  a 
condition,  than  as  the  meritorious  cause,  of  our 
forgiveness ;  which  is  to  be  sought  for  only  in  the 
atonement  and  mediation  of  Jesus  Christ. 


MORNING  PRAYER. 


67 


We  have  erred  and  strayed  from  thy  ways  like 
lost  sheep.  We  have  followed  too  much  the 
devices  and  desires  of  our  own  hearts.  We 
have  offended  against  thy  holy  laws.  We 
have leftundone those  things  whicli  we  ought 
to  have  done;  And  we  havedone  those  things 
which  we  ought  not  to  have  done :  And  there 
is  no  health  in  us.     But  thou,  O  Lord,  have 

We  are  theji  instructed  that  confession  and  re- 
pentance are  "  at  all  times"  our  duty,  but  "chiefly 
when  we  assemble  and  meet  together"  for  the  purpo- 
ses of  public  Avorship.  These  purposes  are  declared 
to  be  "to  render  thanks  for  the  great  benefits  that 
we  have  received  at  the  hands  of  God  ;"  which  we 
accordingly  do,  in  the  form  of  thanksgiving  pre- 
scribed by  the  Church :  "  To  set  forth  his  most 
worthy  praise ;"  which  is  done  in  our  Psalms, 
Hymns,  Anthems,  and  Doxologies  :  "  To  hear  his 
most  holy  v/ord ;"  which  we  do  in  attending  to  the 
reading  of  the  portions  of  Scripture,  and  to  the  ser- 
mons which  are  taken  from  the  Scriptures :  And 
lastly,  "  to  ask  those  things  which  are  requisite 
and  necessary,  as  weU  for  the  body  as  the  Soul ;" 
which  is  done  in  the  Collects,  Supplications,  and 
Intercessions.  But  unless  true  repentance  precede 
these  duties  and  devotions,  none  of  the  services 
will  be  acceptable  to  God,  or  profitable  to  ourselves. 

Wherefore,  that  the  people  may  not  come  to 
Church  in  vain,  the  Minister  "  prays  and  beseech- 
es" them,  "  as  many  as  are  present,"  to  accompany 
him  in  the  solemn  confession  which  immediately 
follows — a  confession,  which  there  are  none  so 
holy  but  they  have  need  to  make  it ;  and  noi^ie  so 
sinful  but  they  may  be  profited  in  using  it  with 
sincerity. 

Such  are  the  views  we  ought  to  take  of  this  com- 
prehensive exhortation.  While,  therefore,  the  min- 
ister is  addressing  it  to  us,  let  us  apply  our  minds 
fully  to  its  import,  that  we  may  be  prepared  to  ac- 
company him  with  contrite  hearts  in  the  "general 
Confession"  to  the  Throne  of  Grace.         t.  c.  b. 

(4.)  There  is  no  subject  in  religion  concerning 
which  there  is  a  more  general  agreement  among 
Christians  than  that  which  here  presents  itself  to 
our  attention, — "  the  humble  confession  of  our  sins 
to  Almighty  God."  This  is  a  duty  recommended 
by  the  example  of  holy  men  in  all  ages  of  the 
world,  and  by  the  positive  precepts  of  Scriptusre. 
"  We  confessed  our  sins  unto  the  Lord,  and  he  for- 
gave the  iniquity  of  our  sin."  This  has  been  the 
religious  experience  of  Moses,  Abraham,  David, 
the  Prophets,  the  Apostles,  and  the  primitive 
Christians.  In  the  Book  of  Numbers  (v.  5,  6.)  the 
Lord  himself  speaks,  saying,  "when  a  man  or 
woman  shall  commit  any  sin,  to  trespass  against 
the  Lord,  and  that  person  be  guilty  ;  then  shall 
they  confess  their  sin  which  they  have  committed," 


mercy  upon  us,  miserable  offenders.  Spare 
thou  those,  O  God,  who  confess  their  fauhs.' 
Restore  thou  those  who  are  penitent ;  Accord- 
ing to  thy  promises  declared  unto  m.ankind, 
in  Christ  Jesus  our  Lord.  Andgrant,  0  most 
merciful  Father,  for  Iiis  sake  ;  That  we  may 
hereafter  live  a  godly,  righteous,  and  sober 
life;  To  the  glory  of  thy  holy  name.   Amen.* 

And  in  the  Book  of  Ezra,  where  it  is  recorded  that 
the  jjeople  had  wickedly  violated  the  divine  com- 
mandment, this  is  the  injunciion  laid  upon  them, 
(x.  ii.)  "  Now,  therefore,  make  Confession  unto  the 
Lord  God  of  your  Fathers,  and  do  his  pleasure." 

Wisely  then  has  the  Church  ordered  that  v/hen 
we  meet  together  to  present  our  united  tribute  of 
Prayer  and  Praise  to  the  Father  of  mercies  and 
God  of  all  consolation,  Ave  should  first  deplore  our 
unworthiness  at  his  footstool,  by  making  an  open 
and  sincere  confession  of  our  manifold  sins  and 
wickedness. 

The  first  sentence  in  the  General  Confession, 
contains  a  solemn  address  to  God,  ia  language 
well  calculated  to  inspire  us  with  awe,  and  at  the 
same  time  to  encourage  our  devotions  : — "  Almigh- 
ty and  most  merciful  Father."— In  the  first  words 
of  this  address,  we  make  a  public  acknowledgment 
of  the  greatness  of  the  Being  against  whom  we 
have  sinned.  It  denotes  the  absolute  sovereignty 
and  dominion  of  God,  both  in  heaven  and  on  earth, 
and  his  infinite  power  to  do  all  his  pleasure.  This 
must  be  a  fearful  attribute  of  the  Deity  lo  the  im- 
penitent sinner.  It  effectually  destroys  all  his  ex- 
pectation of  escaping  the  punishment  due  to  his 
transgressions.  An  attribute  like  this,  is  calculated 
to  fill  us  v^/ith  reverence  and  awe,  but  it  should  not 
drive  us  to  despair  ;  for  to  the  penitent  transgres- 
sor, the  power  of  God  is  always  tempered  with 
mercy.  The  Church,  therefore,  teaches  us  to  ad- 
dress him  as  our  "most  merciful  Father."  The 
idea  of  the  almighty  power  of  God,  is  calculated  to 
excite  in  us  a  salutary  fear  of  his  anger,  while  the 
thought  of  his  mercy  tends  to  inspire  us  with  con- 
fidence, and  melt  us  to  gratitude  and  love.  The 
former  reminds  us  of  the  danger  of  persevering  in 
our  disobedience;  the  latter  fiUs  us  with  a  comforta- 
ble hope  of  being  received  into  favour  upon  our  sin- 
cere repentance.  And  though  the  omnipotence  of 
God,  might  terrify  us  from  his  presence,  yet  his 
mercy  invites  us  to  return,  and  confess  our  sins 
with  contrite  hearts.  We  are  also  taught  in  this 
address  to  invoke  God  by  the  endearing  appellation 
of  "  Father  ;"  and  we  are  encouraged  to  do  so  by 
the  authority  of  the  Saviour  himself,  in  the  form  of 
Prayer  dictated  to  his  disciples.  This  part  of  the 
address  leads  us  to  consider  God  as  the  author  and 
preserver  of  our  being ;  and  as  our  Father  by  Re- 
demption, "  having  begotten  us  again  unto  a  lively 


uS 


MORNING  PRAYER. 


hope,  in  Christ  Jesus,  and  made  us  accepted  in  the 
beloved." 

We  may  here  remark,  that  in  all  her  Prayers  the 
Church  has  manifested  her  wisdom  and  piety  by 
prefacmg  them  with  such  titles  and  attributes  of 
God,  as  are  most  proper  for  the  petitions  which  fol- 
low them,  and  most  likely  to  excite  in  us  the  affec- 
tions which  correspond  with  our  addresses  to  the 
throne  of  grace. 

After  the  solemn  address  which  has  been  noticed, 
we  proceed  to  an  open  confession  of  our  unworthi- 
ness  in  the  sight  of  God : — "  We  have  erred  and 
strayed  from  thy  ways  like  lost  sheep."  It  is  not 
possible  that  our  ignorance  and  wanderings  could 
be  described  in  more  appropriate  and  expressive 
language  than  that  which  the  church  has  here 
adopted.  It  is  the  true  expression  of  our  real  state 
and  character,  and  in  the^  very  language  of  the 
Holy  Spirit.  "  I  have  gone  astray  like  alost  sheep." 
(Psalm  cxix.  176.)  "  All  we,  like  sheep,  have  gone 
astray ;  we  have  turned  every  one  to  his  own  way." 
(Isa.  liii.  6.)— The  servants  of  God  are  often  spo- 
ken of  under  this  figure.  Thus  David  says,  (Ps.  c. 
2.)  "  We  are  his  people,  and  the  sheep  of  his  pas- 
ture." And  God  is  accordingly  called  their  Shep- 
herd. "  The  Lord  is  my  shepherd."  (Ps.  xxiii.  2.) — 
The  nature  of  our  alienation  from  God  is  such,  and 
such  is  our  natural  indisposition  to  return  to  him, 
ihat  were  not  the  Saviour  to  seek  and  recover  us, 
by  the  ministry  of  his  word,  and  the  agency  of  the 
divine  Spirit,  we  should  continue  to  wander  fur- 
ther and  further  from  the  path  of  duty,  till  we  per- 
ished in  our  iniquity.  We  are  justly  compared, 
therefore,  to  lost  sheep.  No  animal  is  more  apt  to 
stray  than  this,  unless  constantly  under  the  Shep- 
herd's eye  :  so  we  also  while  eagerly  feeding  on  the 
vanities  of  the  world,  constandy  stray  on\vard  re- 
gardless whether  we  be  right  or  wrong ;  and  easily 
fall  into  temptations  and  snares.  But  to  under- 
stand the  full  force  of  this  figure,  it  must  be  con- 
sidered that  sheep  were  peculiarly  liable  to  stray, 
and  peculiarly  subject  to  danger,  in  the  open  coun- 
tries of  the  East,  which  Avere  full  of  wild  beasts. 

Such  a  "  great  and  terrible  wilderness"  is  this 
world  ;  where  the  Devil,  '•  as  a  roaring  lion,  goes 
about  seeking  whom  he  may  devour."  Alas !  how 
frequently  do  we  like  erring  sheep,  forsake  the  safe 
fold,  the  pure  streams,  and  the  green  pasture,  which 
God  hath  provided  for  us,  and  wander  into  the  dry 
and  barren  wilderness,  where  we  want  all  true 
comfort,  and  are  exposed  to  a  thousand  dangers  ! 
What  abundant  cause,  then,  have  we  to  be  humble, 
when  we  reflect  on  our  vain  and  erring  conduct, 
and  come  forward  to  make  our  confession  at  the 
divine  footstool !  But  are  we  really  humble  ? 
Are  we  truly  sensible  of  the  evils  of  our  doings  ? 
Or  do  we  adopt  the  words  of  this  Confession  as  a 


mere  matter  of  form  ?  Let  us  beware  of  imposing 
upon  ourselves  in  so  solemn  a  matter,  as  well  as  of 
the  greater  sin  of  hypocrisy  ;  lest  being  hardened 
in  our  iniquity  we  perish,  and  that  without  remedy. 

But  why  is  it  that  Ave  are  compelled  to  make  this 
humiliating  confession  ?  Why  is  it  that  we  have 
left  the  green  pastures  "of  God's  word  and  promi- 
ses, to  feed  on  husks  ?"  The  Church  points  us  to 
the  cause,  and  instructs  us  to  confess  it  before  God : 
"  We  have  followed  too  much  the  devices  and  de- 
sires of  our  own  heart." 

This  sentence  of  the  confession,  when  considered 
in  relation  to  that  which  precedes  it,  intimates  to 
us  a  very  striking  contrast.  The  ways  of  God  from 
which  we  have  strayed,  lead  to  Ufe  eternal;  and 
our  own  waij,  which  we  have  followed,  is  the  broad 
path  which  leadcth  to  destruction.  If  we  attentive- 
ly observe  the  workings  of  our  minds,  and  survey 
the  tenor  of  our  past  lives,  Ave  shall  have  the  fullest 
reason  to  assent  to  that  humiliating  representation 
of  the  human  heart  Avhich  is  given  in  the  holy 
Scriptures :  "  From  within,  cut  of  the  heart  of 
men,  proceed  evil  thoughts,  adulteries,  fornication, 
murders,  thefts,  covetousness,  Avickedness,  deceit, 
lasciviousncss,  an  evil  eye,  blasphemy,  pride,  fool- 
ishness." He  Avho  made  this  declaration  knew 
Avhat  was  in  man  :  and  it  is  under  a  full  sense  of 
the  original  depravity  of  our  nature,  as  well  as  in 
consideration  of  our  actual  transgressions,  that  the 
Church  has  taught  us  to  confess  ''  we  have  follow- 
ed too  much  the  devices  and  desires  bf  our  own 
hearts."  But  merely  to  acknowledge  this  with  our 
lips,  will  not  be  sufficient.  It  is  necessary  that  we 
should  feelAvhat  we  say.  We  must  be  convinced 
that  our  niiture  is  depraved,  before  we  shall  seek 
the  aidsof  the  blessed  spirit;  and  that  our  conduct 
has  been  Avrong,  before  we  shall  earnestly  set  about 
an  amendment.  Let  us  beseech  God,  then,  in  the 
excellent  language  of  the  Church,  "  that  by  his  holy 
inspiration  we  may  think  those  things  that  be  good, 
and  by  his  merciful  guiding  may  perform  the  same." 

It  is  by  thus  folloAving  our  own  wicked  devices 
and  desires  that  we  fall  into  actual  sin.  This  St. 
John  defines  to  be  the  "  transgression  of  the  laAV  of 
God."  And  accordingly  we  are  taught  to  proceed 
to  the  acknowledgment  of  our  positive  guilt; — 
"  We  have  offended  against  thy  holy  laws." 

These  words  may  be  appropriated  by  all  men, 
whatever  may  be  their  situation,  or  circumstances 
in  life.  "  All  have  sinned  and  come  short  of  the 
glory  of  God."  "  If  we  say  that  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us." 
"  There  is  no  man  that  liveth  and  sinneth  not." 
A  consideration  of  the  sovereign  and  righteous  au- 
thority of  the  great  Being  whose  laws  Ave  have  vio 
lated,  ought  to  fill  us  with  deep  humility  and  awe 
in  his  presence.    But  that  a  dread  of  bis  anger,  and 


MORNING  PRAYER. 


69 


his  almighty  power  may  not  deter  us  from  approach- 
ing him,  he  has  revealed  himself  to  us  on  a  throne 
of  grace;  and,  through  the  meritorious  atonement 
and  intercession  of  his  Son,  encourages  us  to  draw 
near  to  him,  as  to  our  '•  most  merciful  Father." 
Our  offences  against  the  laws  of  God,  consist  of 

«jv  sins  of  omission,  and  of  commission.  After  the 
general  acknowledgment  of  our  transgressions,  we 
are  instructed  to  proceed  in  our  Confession ;  "  We 
have  left  undone  those  things  which  we  ought  to 
have  done,  and  we  have  done  those  things  which 
we  ought  not  to  have  jdone." 

These  words  contain  a  full  acknowljedgment  of 
the  manifold  sins  and  wickedness  with  which  we 
stand  justly  charged.  We  first  confess  our  neglect 
of  duty.  Wilfully  to  omit  the  performance  of 
what  God  has  positively  required  of  us,  may  be  no 
less  criminal  in  his  sight  than  actually  to  do  what 
he  has  expressly  forbidden  us.  Thus  saith  the 
Lord,  (Ps.  Ixxxix.  32.)  '•  If  they  keep  not  my  com- 
mandments, then  will  I  visit  their  transgression 
with  the  rod,  and  their  iniquity  with  stripes."  This 
consideration  ought  to  lead  us  to  a  careful  review 
of  our  past  lives,  that  we  may  perceive  in  what  re- 
spects we  have  neglected  to  perform  our  duty,  and 
humbly  confess  and  lament  the  same  before  God. 
And  in  doing  this,  let  us  not  judge  of  our  deficien- 
cies by  any  rule  which  fashion  may  have  prescrib- 
ed, or  by  any  standard  which  mere  human  wisdom 
may  have  recommended.  For  as  the  latter  is  cer- 
tain to  be  fallible,  so  is  the  former  sure  to  be  flatter- 
ing and  false.  Let  us  examine  ourselves  by  the 
perfect  law  of  God,  and  judge  ourselves  now,  that 
we  be  not  judged  of  the  Lord,  in  the  great  day  of 
account.  In  the  following  injunctions  of  scripture, 
both  the  objects  and  the  measure  of  our  religious 
affections  are  fully  summed  up  and  defined: — 
"  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  with  all  thy  soul,  and  with  all  thy  mind  : 
and  thy  neighbour  as  thyself."  Alas  !  how  widely 
have  we  departed  from  this  perfect  standard ! 
Who  of  us  have  exercised  that  love  to  God  which 
it  requires  ?  Have  we  not  all  often  withheld  our 
best  aflTections  from  him  who  is  most  worthy  of 
them,  and  lavished  them  upon  base  and  inferior  ob- 
jects ?  Have  we  not  suffered  the  world,  its  vani- 
ties, its  pleasures,  its  riches,  and  honours,  to  entan- 
gle our  minds  and  captivate  our  hearts  ?  Neither 
have  our  feelings,  nor  our  conduct  towards   out 

jT  neighbours  been  always  such  as  we  would  have 
wished  them  to  have  exercised  towards  us.  Al- 
though the  rule  by  which  our  conduct  should  be 
regulated,  is  lodged  in  our  own  bosoms,  yet  we 
must  all  be  conscious  to  ourselves,  that  our  corrupt 
passions  and  selfish  feelings,  have  too  often  led  us 
to  violate  its  injunctions.  But  besides  having  come 
short  of  the  duties  which  we  owe  to  God  and  our 


neighbour,  we  have  also  failed  in  our  duty  to  our- 
selves. We  are  bound  by  the  divine  laAV,  to  keep 
our  bodies  in  temperance,  soberness,  and  chastity  : 
To  "  crucify  the  flesh,  with  the  aflections  and 
lusts."  But  have  we  always  done  so?  Rather 
have  not  angry  passions  too  often  ruffled  our  breasts 
and  disturbed  those  about  us  ?  And  have  not  our 
minds  been  too  often  defiled  with  pride,  or  unbe- 
lief; wiih  revengeful  thoughts  or  unholy  desires? 
If  we  could  bring  aU  our  negligences  and  deficien- 
ces  into  one  point  of  view ;  if  we  could  be  sensible 
in  how  small  a  degree  the  love  of  God  has  had 
the  pre-eminence  in  our  souls ;  how  seldom  our  re- 
gard to  our  neighbour  has  come  up  to  the  measure  f 
which  the  scriptures  require ;  and  how  often  we  have 
neglected  to  restrain  the  impetuosity  of  our  pas- 
sions, and  to  chasten  our  unhallowed  thoughts,  we 
should  be  filled  with  self-abasement  at  the  divine 
footstool,  and  unite  in  heart  and  voice  in  this  con- 
fession ;  "  we  have  left  undone  those  things  which 
we  ought  to  have  done." 

The  law  of  God,  while  it  commands  some 
things,  forbids  others.  Indeed,  the  same  law  that 
commands  any  thmg,  implicitly  forbids  the  contra- 
ry. We  are,  therefore,  taught  to  confess  our  posi- 
tive transgressions,  as  weU  as  our  sins  of  omission  : 
— "  We  have  done  those  things  which  we  ought 
not  to  have  done."  When  we  measure  our  con- 
duct by  the  bare  letter  of  the  law,  we  must  all  ac- 
knowledge ourselves  to  be  transgressors.  But 
when  we  come  to  test  our  internal  thoughts  and 
aflections  by  the  spirit  of  the  law,  "  who  can  tell 
how  oft  he  offendeth?"  To  violate  God's  holy 
sabbaths — to  profane  his  hallowed  name — to  dis- 
honour our  parents — to  cherish  envy,  malice,  and 
revenge — to  defraud — to  slander  our  neighbour  or 
pursue  our  private  interests  with  a  view  to  his  in- 
jury ;  these  are  crimes  of  the  blackest  dye.  We 
hope  few  men  are  guilty  of  them  all.  But  we  are 
constrained  to  fear  that  aU  of  us  have  been  charge- 
able with  some  of  them.  Let  us  not  suppose,  how- 
ever, that  these  constitute  the  entire  sum  of  our 
transgressions.  Let  us  humbly  confess  the  secret 
sins,  which  havebeen  confined  within  our  bosoms. — 
Let  us  examine  ourselves,  and  test  the  inward 
thoughts  and  affections  of  our  hearts  by  that  spi- 
ritual exposition  of  the  moral  law,  given  by  the  Sa- 
viour, in  his  sermon  on  the  mount ;  and  while  we 
humbly  acknov/ledge  and  lament  our  outward  trans- 
gressions before  God,  let  us  also  add,'  "  O  cleanse 
thou  me  from  ray  secret  faults."  And  in  order  to 
determine  whether  our  humiliations, and  confessions 
at  the  divine  footstool,  be  sincere  or  heartless,  we 
must  judge  ourselves  in  a  great  measure,  by  our 
subsequent  conduct.  If  we  habitually  strive  to  ab- 
stain from  those  sins  which  we  are  conscious  that 
we  have  committed,  and  profess  to  deplore  we  may 


70 


MORNING  PRAYER. 


be  satisfied  of  the  reality  of  our  penitence  ;  but  if 
we  return  again  to  our  former  practices  and  indul- 
gencies,  we  may  well  distrust  our  sincerity,  and  be 
alarmed  at  our  state. 

He  who  has  proceeded  thus  far,  in  the  general 
Confession,  with  a  full  and  humbling  sense  of  all 
his  omissions  of  duty,  as  well  as  of  his  positive 
transgressions,  by  thought,  word,  and  deed,  will  be 
ready  to  join  with  the  Church  in  the  following 
words  :  "  And  there  is  no  liealth  in  us." 

The  Scriptures  frequently  set  forth  the  disorders 
and  distempers  of  the  mind,  by  the  maladies  and 
diseases  of  the  body.  And  consonant  to  this  mode 
of  expression,  the  words  now  under  consideration, 
obviously  refer  to  the  state  of  the  soul ;  to  the  state 
of  our  hearts  and  affections  towards  God,  and  in' 
relation  to  spiritual  things.  They  import  that  our 
souls  are  naturally  depraved,  and  rendered  still 
more  diseased  by  our  sinful  practices ;  that  we  are 
"  far  gone  from  original  righteousness,"  and  that 
we  have  no  power,  independent  of  divine  assist- 
ance, either  to  cure  the  mental  diseases  with  which 
we  are  afflicted,  or  to  prevent  the  attacks  of  future 
ones.  Such  a  consideration  should  lead  us  to  that 
spiritual  Physician,  who  alone  understands  our 
case,  and  has  power  to  heal  all  the  maladies  of  the 
soul.  With  him  there  is  a  balm  to  cure  the  wound- 
ed spirit :  with  him  there  is  mercy  to  pardon  our 
guilt,  grace  to  strengthen  our  weakness,  and  the 
influence  of  the  holy  spirit  to  inspire  us  with  divine 
life,  and  to  sanctify  our  hearts. 

In  this  part  of  the  general  Confession,  it  is  the 
design  of  the  Church  to  e.Kcite  in  us  a  deep  sense 
of  our  manifold  transgressions  ;  to  inspire  us  with  a 
sincere  sorrow  and  contrition  for  them  ;  and  to  lead 
us  to  an  humble  and  penitential  confession  of  our 
guilt.  She  then  intimates  to  us  that  misery  is  the 
proper  object  of  mercy,  and  that  the  forgiveness  of 
the  penitent  is  the  peculiar  prerogative  of  God, 
through  the  atcrement  and  intercession  of  his  Son. 
And  after  having  iouched  our  hearts  with  a  lively 
sense  of  our  guilt  and  misery,  she  now  conducts 
us  to  him  who  is  able  to  deliver  us  from  its  thral- 
dom, and  from  the  punishment  which  is  due  to  it: 
"  But  thou,  O  Lord,  have  mercy  upon  us,  miser- 
able offenders." 

In  these  words  we  deplore  the  divine  wrath 
which  we  have  deserved,  and  supplicate  the  divine 
mercy  which  we  need.  The  motive  which  leads 
us  to  ask  for  mercy,  is  our  own  misery,  but  the 
^  only  foundation  upon  which  we  can  ground  our 
hopes  must  be  the  sufficiency  of  Christ.  The  gos- 
pel Covenant  guarantees  a  free  pardon  to  all  who 
put  their  tr-ist  in  his  atoning  blood.  "  Whosoever 
believeth  in  hm'i  ?ha!l  have  remission  of  sins." 
(Actsx.  43.) 

The  following  clause  contains  a  further  depre- 


cation of  the  just  judgments  of  God  which  our  sins 
deserve:  "Spare  thou  those,  O  God,  who  confess 
their  faults." 

These  words  express  the  apprehension  and  de- 
sires of  a  sinner  fully  convinced  of  his  demerits ; 
and  the  supplication  is  warranted  by  the  sure 
guarantee  of  the  divine  Covenant;  "  If  we  confess 
our  sins,  God  is  faithful  and  just  to  forgive  us  our 
sins."  (iJohn  i.  9.)  '"He  that  contesseth  and 
forsaketh  his  sins  shall  find  mercy."  (Prov.  xxviii. 
13.)  There  is,  however,  an  important  difference 
between  the  mere  confession  of  the  lip,  and  the 
real  humility  of  the  heart.  The  reiterated  confes- 
sion is  but  a  solemn  mockery  in  the  mouths  of  those 
who  use  it  without  thought,  or  as  a  mere  matter  of 
form.  It  is  the  language  of  a  heart  deeply  sensible 
of  the  enormity  of  sin,  fully  aware  of  its  awful  con- 
sequences, and  earnestly  desirous  of  being  deliver- 
ed from  its  dominion  and  its  punishment.  Such  a 
heart  will  earnestly  seek  to  be  recovered  from  its 
errors,  and  its  wanderings,  and  to  be  reinstated  in 
the  divine  favoAr;  and  with  renewed  ardor,  will 
appropriate  the  additional  supplication,  "  Restore 
thou  those  who  are  penitent." 

In  the  former  petition,  we  prayed  to  be  delivered 
from  the  punishment  of  sin :  In  this  we  pray  to  be 
restored  from  its  pollutions.  It  is  as  though  we 
should  say,  "  Restore  us.  gracious  Lord,  to  the  light 
that  sin  has  deprived  us  of,  and  to  thy  favour  which 
we  have  justly  forfeited  by  our  numberless  trans- 
gressions :  restore  the  faculties  of  our  minds,  our 
reason,  our  understanding,  and  our  wills — from 
their  present  depraved  state,  to  some  degreee  of 
that  perfection  for  which  they  were  originally  de- 
signed :  restore  both  our  souls  and  bodies  from 
being  instruments  of  sin,  to  be  instruments  of  holi- 
ness, and  means  of  promoting  thy  glory."  We 
are  not  indeed  to  expect  an  entire  renovation  of 
our  nature  to  its  primitive  puritj^  while  in  his  life;  "t" 
but  we  may  expect,  and  humbly  pray  for,  such  a 
renovation  as  may  '•  make  us  meet  to  be  partakers 
of  the  inheritance  of  the  Saints  in  light."  In  the 
former  petition,  we  sought  deliverance  from  the 
punishment  of  sin,  on  account  of  our  sincere  con- 
fession. In  this  we  ask  to  be  freed  from  its  pollu- 
tions, on  the  ground  of  our  penitence.  But  we  are 
not  to  imagine  that  our  confessions  or  our  peni- 
tence gives  us  any  meritorious  claim  to  forgiveness 
and  restoration  to  the  favoUr  of  God.  These  are  r 
necessary  conditions,  on  the  faithful  performance 
of  Avhich,  God  vouchsafes  to  extend  his  mercy  ipK^ 
to  us,  through  the  merits  of  his  Son.  It  is  through 
him  alone  that  we  have  access  to  the  Father,  and 
all  our  petitions  must  be  offered  in  his  name.  Ac- 
cordingly, the  Church  directs  us  to  the  promises  of 
God,  in  Christ,  as  the  foundation  of  all  cur  hopes 
and  expectations  of  mercy,  and  directs  us  to  ask 


MORNING  PRAYER. 


71 


ll 


for  pardon  and  renovation,  as  well  as  for  every  ' 
other  blessing,  solelv  on  these  grounds  :  "  Accord- 
ing to  thy  promises   declared  unto  mankind,  in 
Christ  Jesus  our  Lord." 

In  this  way,  and  according  to  these  promises, 
the  humblest  penitent,  in  his  daily  supplications  at 
the  throne  of  grace,  is  taught  to  seek  forgiveness 
of  his  sins,  and  the  renovation  of  his  nature  ;  that 
being  redeemed  from  all  iniquity,  he  maybe  brought 
into  the  liberty  of  the  children  of  God.  In  making 
these  reiterated  petitions  for  pardoning  grace,  the 
essential  requisites  on  our  part,  are  contrition  and 
sincerity.  It  is  to  be  feared  that  there  are  many 
who  wish  to  be  delivered  from  the  dreadful  con- 
sequences of  sin  in  the  world  to  come,  who  yet  feel 
little  real  sorrow  for  it,  and  seldom  manifest  a  sin- 
cere desire  of  being  delivered  from  the  guilt  and 
power  of  it  here.  But  it  is  necessary  that  we 
should  feel  sin  to  be  a  burthen ;  and  be  fully  per- 
suaded that  the  guilt  of  it  unless  pardoned  here,  will 
be  ruinous  to  us  hereafter.  It  is  necessary  that  we 
should  apply  to  the  merits  of  Christ  for  pardon, 
and  wait  by  faith  for  the  blessings  of  his  redemp- 
tion. And  though  the  best  righteousness  we  can 
render  may  be  compared  to  filthy  rags,  yet,  we 
should  be  as  anxious  to  maintain  a  life  and  conver- 
sation worthy  of  our  high  calling,  as  if  our  everlast- 
ing welfare  depended  solely  upon  our  own  merits. 
Hence  it  is,  in  addition  to  our  supplications,  for 
pardon,  and  a  spiritual  restoration  to  the  divine 
/  favour  through  the  Redeemer,  we  are  taught  to 
continue  our  petitions,  in  the  following  words : 
"  And  grant,  O  most  merciful  Father,  for  his  sake, 
.we  may  hereafter  live  a  godly,  righteous  and  sober 
/life  ;  to  the  glory  of  thy  holy  name.     /Ime??." 

The  desire  of  reformation,  and  amendment  of 
life,  is  the  great  criterion  of  a  sincere  confession, 
and  an  evangelical  repentance.  A  loud  and  osten- 
tatious profession  of  religion  or  an  attachment  to 
the  most  orthodox  creeda,  will  avail  us  nothing, 
without  a  holy  and  consistent  conduct.  St.  Paul 
has  summed  up  all  practical  Christianity,  in  teach- 
ing us  to  live  "a  godly,  righteous,  and  sober  life  :" 
Godly,  exercising  all  piety  and  devotion  in  our 
services  towards  God  !  righteously,  in  all  honesty, 
fidelity,  and  charity,  with  our  neighbo\!ir ;  soberly, 
governing  ourselves,  with  all  temperance,  modes- 
ty, and  humility.  It  is  with  great  propriety  that 
the  Church  has  introduced  this  form  of  speech  into 
her  Liturgy,  at  the  conclusion  of  the  general  Con- 
fession. It  is  impossible  that  the  sum  of  our  duties 
could  be  expressed  in  fewer,  better,  or  plainer 
words.  And  it  is  a  main  end  of  all  our  confes- 
sions, and  supplications  at  the  divine  footstool,  that 
we  may  be  enabled  to  perform  these  duties  with 
new  and  increased  fidelity. 

We  have  thus  taken  a  minute  view  of  this  gen- 


eral Confession  which  the  piety  of  the  Church  has 
provided  for  us.  ¥/e  cannot  help  admiring  its 
propriity  and  excellency  ;  its  exact  conformity  to 
the  language  and  spirit  of  the  Scriptures,  and  its 
suitableness  to  our  condition  as  sinners,  and  sup- 
plicants at  the  throne  of  grace.  May  the  exami- 
nation which  we  have  given  it,  lead  us  all  to  a 
fuller  view  of  the  import  of  the  conlessions  and 
supplications  which  it  contains,  and  dispose  us  to 
use  it  with  an  "•  humble ,  lowly,  penitent,  and  obedi- 
ent heart,  to  the  end  that  Vi/e  may  obtain  forgive- 
ness of  our  sins,  through  the  infinite  mercy  and 
goodness  of  God."  t.  c.  b. 

(5.)  This  provision  of  the  Church  is  made  with 
good  reason.  For  could  there  be  any  thing  devised 
better,  than  that  we  all,  at  our  first  access  unto 
God  by  prayer,  should  acknowledge  meekly  our 
sins,  and  that  not  onlv  in  heart  but  with  the  tongue  j 
all  that  are  present  being  made  earnest  witnesses, 
even  of  every  man's  distinct  and  deliberate  assent 
to  each  particular  branch  of  a  common  indictment 
drawn  against  ourselves  ?  how  were  it  possible 
that  the  Church  should  any  way  else,  with  such 
ease  and  certainty,  provided,  that  none  of  her  chil- 
dren may  dissemble  that  wretchedness,  the  penitent 
confession  v/hereof  is  so  necessary  a  preamble  espe- 
cially to  common  prayer  ?  Bp.  Spm^ow. 

The  Confession  is  directed  '•  to  be  said  by  the 
whole  congregation  after  the  minister."  If  this  be 
done  by  each  person,  as  is  also  directed,  "  with  an 
humble  voico,"  he  will  give  no  disturbance  to 
others,  and  every  one  must  experience,  that  what 
he  saith,  on  this  occasion,  with  his  own  mouth,  is 
brought  more  home  to  his  soul,  becomes  more  per- 
sonal and  affecting,  than  if  he  had  silently  assent- 
ed to  it,  Avhen  said  for  him.  And  as  it  is  a  very 
useful,  so  it  is  a  very  old  custom ;  revived  in  our 
Church,  after  being  laid  aside  by  the  Church  of 
Rome;  who  begin  their  service  with  an  act  of 
humiliation  by  the  priest  alone,  in  which  the  people 
have  no  share.  Ahp.  Seeker. 

(6.)  Because  the  Church  has  injoined,  that  the 
general  Confession  shall  be  said  by  the  whole  of 
the  congregation  after  the  minister ;  therefore  all 
ministers  Avould  do  well  to  take  care,  that  they  do 
not  begin  a  new  portion  thereof,  before  the  people 
have  had  time  enough  to  repeat  the  former  with 
due  deliberation.  For  nothing  certainly  can  be 
more  indecent,  than  the  hurrying  over  of  such  an 
excellent  form  as  this  is ;  which  ought  to  be  so 
uttered,  as  that  the  souls  of  the  people  may  go  along 
with  their  words,  that  they  may  pass  on  leisurely 
from  one  thing  to  another,  and  the  Avhole  may  be 
offered  to  God  as  a  rational  service. 

The  people  also  should  remember,  that  when  they 
are  repeating  the  several  portions  of  the  Confession 
after  the  minister,  they  are  speaking  to  God,  and 


72 


MORNING  PRAYER. 


%   The  Declaration  of  Absolutions  or  Re- 
mission of  Sins  ;  (8.)  to  be  made  by  the 
Prikst  alone,  (9.)  standing- ;   (10.)   the 
People  still  kneeling. 
ALMIGHTY   God,   the    Father  of  our 

Lord  Jesus  Christ,  who  desireth  not  the  death 

transacting  wi'ih  him  the  grand  alfair  of  repentance, 
and  reconciliation  to  his  favopr,  upon  which  their 
everlasting  happiness  depends.  Let  them  there- 
fore not  behave  themselves  after  a  careless  and 
slovenly  manner ;  let  them  not  utter  the  words  in 
such  a  tone  as  betokens  irreverence,  and  proves 
that  they  do  not  mind  what  they  say,  or  to  wliom 
they  speak ;  but  consider  the  vast  importance  of 
the  duty  of  prayer,  and  the  indispensable  necessity 
of  a  due  performance  of  it,  and  that  confession  of 
sins  is  the  most  solemn  part  of  prayer.  Let  these 
considerations  sink  deep  into  them,  and  prevail 
upon  them  so  to  perform  this  duty,  that  it  may  ob- 
tain a  remission,  and  not  add  to  the  number  of  their 
sins.  Dr.  Bennet. 

And  especially  they  should  remember,  that,  since 
none  are  fit  to  pray  till  they  have  confessed  their 
sins,  it  is  necessary  for  every  one  to  come  early  to 
prayers,  and  always  to  be  there  so  soon  as  to  join 
in  this  Confession,  which,  if  duly  considered,  will 
greatly  assist  and  direct  us  in  the  exercise  of  our 
repentance.  Dean  Comber. 

(7.)  There  is  nothing  that  we  do  in  this  world 
comparable  to  the  public  acts  and  exercises  of 
religion;  and  therefore  nothing  deserves  or  re- 
quires a  greater  solemnity.  For  Avhich  reason  the 
Church  requires  us,  in  all  our  prayers  and  confes- 
sions, to  be  on  our  knees:  for  which  Ave  have  the 
example  of  our  Saviour,  and  of  all  good  men  in  all 
ages,  who  have  always  performed  iheir  public  de- 
votions with  humble  and  lowly  gestures,  and  most 
commonly  in  this  particular  posture  of  kneeling. 

Dr.  Hole. 

And  that  posture  in  prayer,  especially  in  this 
part,  hath  not  only  ancient  authority  but  nature 
itself,  on  its  side :  and  doth  so  strongly  both  ex- 
press and  excite  inward  humility,  that  it  should 
never  be  omitted  wilfully,  or  negligently,  in  favour 
of  ease  and  indolence :  considerations,  very  un- 
worthy of  notice  at  such  a  time.  Still  they,  whose 
infirmities  will  not  permit  them  to  be  on  their  knees 
without  pain  or  hurt,  may  doubtless  allowably 
stand,  or  even  sit :  for  God  "  will  have  mercy,  and 
not  sacrifice."  Matt.  ix.  13  ;  xii.  7.  And  f|irther ; 
as  in  many  full  congregations  this  rule  cannot  be 
observed  by  every  one  without  taking  up  more 
room  than  can  with  convenience  be  spared ;  certain- 
ly the  superior  rule,  of  doing  '•  the  things  where- 
with one  may  edify  another,"  Rom.  xiv.  19,  binds 
us  rather  to  be  content  with  standing  though  a 


of  a  sinner,  but  rather  tliat  he  may  turn  frona 
his  wickedness  and  live,  hath  given  power 
and  commandment  to  iiis  ministers  to  declare 
and  pronounce  to  his  people,  beins^  penitent, 
the  Absolution  and  Remission  of  their  sins. 
He  pardoneth  and  absolveth  nil  those  who 

less  eligible  posture,  than  exclude  numbers  of  our 
fellow  Christians  from  being  tolerably  accommo- 
dated for  joining  in  worship  with  us.  For  kneel- 
ing, though  greatly  preferable,  is  not  prescribed  as 
indispensably  necessary.  "  The  children  of  Israel," 
we  read  in  the  book  of  Nehemiah,  "  were  assem- 
bled fasting,"  and,  probably  for  the  reason  just 
mentioned,  "  stood  and  confessed  their  sins," 
Nehcm.  ix.  2.  The  penitent  publican  did  not  fail 
of  being  accepted,  though  he  stood,  when  he  said, 
"God  be  merciful  to  me  a  sinner."  Luke  xviii.  13. 
And  on  some  days  the  early  Christians  did  not 
kneel  at  all.  Ahp.  Seeker. 

Kneeling  is  the  attitude  prescribed  to  us  in  this 
solemn  act  of  confession.  This  visible  expression 
of  humility  will  be  adopted,  so  far  as  circumstances 
will  permit,  by  every  faithful  worshipper.  Un- 
doubtedly every  reasonable  allowance  will  be  made 
for  age  and  bodily  infirmity :  but  a  wilful  negh- 
gence,  or  a  fashionable  carelessness,  in  this  part  of 
our  devotions  must  be  unjustifiable,  and  therefore 
inexcusable.  Rogers. 

*  At  the  General  Convention  of  1835,  the  House 
of  Bishops,  at  the  instance  of  the  House  of  Clerical 
and  Lay  Deputies,  expressed  the  following  opinions, 
which  have  been  adopted  as  the  rule  of  the 
Church,  viz : 

It  is  the  opinion  of  the  Bishops,  that  a  regard  to 
uniformity  with  what  is  practised  in  other  parts  of 
the  Liturgy,  and  also  the  avoiding  a  needless  ad- 
dition to  the  length  of  the  service,  and  to  its  most 
decent  performance,  requires  that  m  repeating  the 
General  Confession  in  the  Morning  and  Evening 
Prayer,  the  people  should  unite  with  the  minister 
in  saying  it  after  him  in  the  same  manner  as  is 
usually  practised  in  saying  the  Creeds,  the  Lord's 
Prayer,  and  the  Confession  in  the  Communion 
Service.  It  is  also  their  opinion  tiat  in  those  parts 
of  the  Liturgy  in  which  the  minister  and  people 
unite  in  saying  the  whole,  as  in  the  Confession,  the 
Creeds,  the  Lord's  Prayer,  the  Gloria  in  Excelsis. 
the  Tiisagion,  and  the  Last  Prayer  for  Ash- Wed- 
nesday, the  word  "  Amen  "  should  be  printed  in 
the  Roman  letters,  and  the  minister  unite  with  the 
people  in  saying  it ;  and  that  in  all  cases  where  the 
word  "  Amen"  is  the  response  of  the  people  to 
what  the  minister  alone  says,  it  should  be  printed 
in  italics.  t.  c.  b. 

(8.)  Pardon  of  sin  and  reconciliation  with  God 
through  the  atoning  sacrifice  and  righteousness  ol 


MORJNING  PRAYER. 


i^» 


73 


truly  repent,  and  unfeignedly  believe  his 
holy  gospel.  Wherefore,  let  us  beseech 
him  to  grant  us  true  repentance,  and  his  Holy 
Spirit ;  that  those  things  may  please  him 

Christ,  are  the  grand  pecuUarities  of  the  Gospel.  It 
is  one  of  the  distinguishing  excellencies  of  the 
Church,  and  a  characteristic  which  must  greatly 
endear  her  services  to  all  who  worship  within  her 
courts,  that  she  keeps  these  blessed  peculiarities 
of  the  Gospel  constantly  in  view.  It  appears  to  be 
her  especial  object  to  do  so  in  the  interesting  part 
of  the  Liturgy  which  now  comes  under  our  consid- 
eration ; — The  Absolution. 

In  the  Rubrick  which  precedes  the  Absolution  it 
is  designated  us  follows : — "  The  xleclai-ation  of 
Absolution,  or  remission  of  sins  ;  to  be  made  by 
the  Priest  alone,  standing;  the  people  still 
kneelingP 

This  Rubrick  has  been  slightly  altered  from  that 
in  the  English  Book.  It  is  there  called  "  TTie  Ab- 
solution, or  remission  of  sins,  to  he  pronounced, 
^c."  The  alteration  was  probably  made  in  conse- 
quence of  some  objections  which  had  been  brought 
against  the  English  Rubrick,  and  is  calculated  to 
remove  all  grounds  of  cavil.  The  objections  could 
have  been  deserving  of  no  great  weight,  for  the 
form  of  the  Absolution  is  clearly  declaratory,  and 
must  have  sufficiently  explained  the  Rubrick ;  and 
though  the  word  "  pronoimced'''  is  derived  from 
the  Latin  pronuncio,  which  sometimes  signifies  to 
give  sentence,  yet  in  its  common  acceptation,  it 
signifies  no  more  than  to  make  declaration. 

In  the  English  Liturgy  there  are  three  several 
Forms  of  Absolution.  The  first  is  declaratory. 
It  is  used  after  the  general  Confession,  in  the  Mor- 
nmg  and  Evening  service,  and  is  the  same  as  that 
which  stands  first  in  order  in  our  Liturgy.  It  is  a 
solemn  promulgation  of  pardon,  by  a  person  duly 
authorised  and  commissioned  to  publish  it,  to  all 
who  unfeignedly  repent,  and  sincerely  believe  in 
the  way  of  salvation  unfolded  in  the  Gospel.  The 
second  is  petitionary,  and  stands  after  the  Con- 
fession in  the  Communion  Service.  It  is  retained 
in  the  same  place  in  our  Liturgy,  and  is  moreover 
authorised  to  be  used  after  the  general  Confession 
in  the  morning  and  evening  service,  instead  of  the 
declaratory  form.  In  this  petitionary  absolution, 
the  Minister  as  an  Embassador  of  God,  first  lays 
down  the  divine  promise  of  pardon,  upon  the  con- 
ditions offoith  and  repentance,  and  then,  upon  this 
ground,  in  the  same  character,  begs  God  to  make 
The  protnise  good. — The  third  F'orm,  in  the  English 
Book,  is  more  anthoritalive  and  judicial.  It  is 
used  in  the  Office  for  the  "  Visitation  of  the  Sick," 
after  the  penitent  has  made  special  confession  of 
his  sms  ;  and  only  upon  his  "  humble  and  hearty 
10 


which  we  do  at  this  present,  and  that  the 
rest  of  our  life  hereafter  may  be  pure  and 
holy :  so  that  at  the  last  we  may  come  to  his 
eternal  joy,  through  Jesus  Christ  our  Lord. 

desire  "  of  it.  The  Minister  here  says  "  By  the 
authority  of  our  Lord  Jesus  Christ  comniitted  to 
me,  I  absolve  thee  from  all  thy  sins,"  &c. 
The  English  commentators  have  generally  consid- 
ered this  Form  as  relating  only  to  the  absolution 
and  remission  of  Ecclesiastical  censures,  but  the 
compilers  of  our  Liturgy  have  prudently  omitted  it 
altogether,  since  it  is  susceptible  of  a  difierent  inter- 
pretation, which  may  be  thought  to  savolir  too  much 
of  the  abuses  of  absolution  in  the  Romish  Church. 
It  has  indeed  been  ably  vindicated  from  any  such 
imputation,  but  as  it  was  not  thought  expedient  to 
give  it  a  place  in  our  Liturgy,  it  is  not  necessary  to 
give,  in  this  place,  any  abstract  of  the  arguments 
by  which  it  has  been  defended. 

Of  the  two  Forms  of  Absolution  used  in  our 
Liturgy,  the  first  in  order  was  composed  for  King 
Edward's  second  edition  of  the  Book  of  Common 
Prayer.  This  edition  was  prepared  with  the  as- 
sistance of  several  distinguished  foreign  Protestants 
of  the  Presbyterian  Communion  ;  and  the  Absolu- 
tion, so  far  from  countenancing  any  Romish  super- 
stition, was  levefled  directly  against  the  doctrines 
of  Popery.  The  Papish  Absolutions  were  given  in 
private,  separately  to  each  particular  person,  posi- 
tively and  without  any  reservation  or  condition,  in 
the  name  of  the  Priest  alone,  and  by  his  authority 
as  derived  solely  from  the  chair  of  St.  Peter.  Our 
Absolution  is  given  in  public,  to  the  whole  congre- 
gation at  once,  on  the  condition  that  they  are  truly 
penitent,  and  solely  in  the  name  and  by  the  au- 
thority of  God. 

The  second  form  w^as  used  both  in  the  Greek 
and  Latin  Churches,  in  their  primitive  state,  and 
scarce  any  other  form  is  to  be  found  in  their  Rit- 
tuals,  or  in  Ecclesiastical  History,  till  within  the 
last  four  or  five  hundred  years.  It  is  borrowed  im- 
mediately from  the  Liturgy  of  the  Greek  Church ; 
where  it  is  sometimes  expressed  with  slight  varia- 
tions, as  "  Almighty  God  pardon  you,  by  me,  his  , 
unworthy  servant,"  &c.  Or,  "  Lord  pardon  them; 
for  thou  hast  said,  whose  sins  ye  remit,  they  are 
remitted,"  &c. — Sometimes  expressing,  and  always 
including,  God's  commission. 

Concerning  the  special  efficacy  of  the  declara- 
tion of  Absolution,  there  has  been  much  diversity 
of  sentiment.  Some  have  considered  the  oflice  as 
of  no  more  import  or  efficacy  than  a  mere  declaration 
of  the  terms  of  pardon,  which  any  private  Christian 
might  make,  since  these  terms  are  plainly  express- 
ed in  the  Gospel.  Others  have  gone  to  an  oppo- 
site extrgjpe,  bordering  on  the  Romish  supersti- 


74 


MORNING  PRAYER. 


IF  The  People  shall  answer  here,  and  at 
the  end  of  every  Prayer,  Amen. 
•II  Or  this.  (11.) 

tions.     The  Church  clearly  considers  it  as  a  min- 
isterial act,  which  the  priest,  as  aa  Embassador 
of  Christ,  has  received    "  power  and   command- 
ment"  to  perform,  upon  certain  conditions;  and 
when  the  conditions  are  sincerely  complied  with, 
she  supposes  that  God  will  give  validity  to  what  is 
thus  done  by  his  authority  and  in  his  name.     She 
considers  it  more  than  the  declaration  of  a  private 
Christian,  and  as  a  function  pertaining  to  those  in 
whom  is  committed  "  the  ministry  of  reconcilia- 
ion."  (2  Cor.  v.  18.)     She  finds  its  efficacy  on  the 
sacerdotal  Commission;   "Go  ye,  therefore,   and 
teach  all  nations,  baptising  them  in  the  name  of  the 
Father,  and  of  the  Sou,  and  of  the  Holy  Ghost— And 
lo,  I  am  with  you  alway,  even  unto  the  end  of  the 
world — As  my  Father  hath  sent  me,  even  so  send 
I  you — Whose  soever  sins  ye  remit,  they  are  re- 
mitted unto  them ;  and  whose  soever  sins  ye  re- 
tain, they  are  retained."  (Matt,  xxviii.  19,  20  ;  and 
John  XX.  21,  23.)     This  power  of  the  remission  of 
sins,  the  Church,  therefore,  supposes  to  be  derived 
from  the  Apostles  lo  their  successors ; — with  this 
abatement,  that  the  Apostles  had  the  power  of  dis- 
cerning the  spirits  and  hearts  of  men,  which  their 
successors  have  not,  and  who  can  only  pronounce 
conditionally. — It  is  most  true  indeed,  that  God 
alone  can  forgive  sins,  for  he  is  the  sole  author  of 
all  blessings,  both  temporal  and  spiritual;  but  that 
he  can  declare  his  gracious  assurances  of  pardon, 
and  convey  his  blessings  to  us,  by  what  means  and 
instruments  he  thinks  fit,  is  no  less  certain.     In 
whatever  way  he  vouchsafes  to  do  it,  it  is  our  duty 
humbly  and  thankfully  to  receive  them,  and  not  to 
dispute  his  wisdom  in  the  choice  of  those  means 
and  instruments.     It  is  no  absurdity  to  say  that 
God  pardons,  when  the  declaration  of  Absolution 
is  made  by  his  Minister,  in    the  way   of  his  ap- 
pointment, and  upon  the  conditions  of  the  Gospel: 
Nor  is  it  an  invasion  of  the  prerogatives  of  God  ; 
any  more  than  it  tends  to  impair  the  privileges  of  a 
temporal  Governor,  when  an  Officer  of  his  appoint- 
ment  delivers  a  sealed  pardon  to  a  condemned 
malefactor.     And  if.  when  the  declaration  is  made 
by  the  Minister,  according  to  the  evangelical  con- 
ditions, any  present  should  not  be  truly  pardoned, 
it  will  not  be  for  want  of  authority  in  the  Priest,  but 
for  want  of  real  penitence  in  the  person. 

As  this  Rubrick  originally  stood  in  the  second 
book  of  King  Edward  VI.  the  office  was  called 
"  The  Absolution,^^  simply  ; — the  words  "  or  re- 
mission of  sins,"  were  added,  by  way  of  explica- 
tion, by  the  authority  of  the  conference  at  Hamp- 
ton Court,  in  the  reign  of  King  James  First,  for 


ALMIGHTY  God,  our  heavenly  Father, 
who  of  liis  great  mercy,  hath  promised  for- 
giveness of  sins  to  all  those  who,  with  hearty 

the  satisfaction  of  those  who  took  exception  against 
the  word,  Absolution,  as  having  too  popish  a 
sound.  ,  T.  c.  B. 

(9.)  The  Rubrick  prescribes  that  the  "  declaration 
of  Absolution"  shall  be  "  warfe  by  the  Priest 
alone.^*  That  is,  by  the  Priest,  not  only  in  con- 
tradistinction to  the  people,  but  likewise  to  the  in- 
ferior order  of  Deacons.  The  authority  being  de- 
rived from  the  Apostles  to  their  successors  (John 
XX.  23)  is  by  the  office  of  Ordination  conferred  on 
the  order  of  Priests  alone,  and  not  on  that  of  Dea- 
cons.— The  word  Priest,  in  the  Rubrick,  has  been 
substituted  in  the  place  of  Minister,  which  is  in 
some  respects  equivocal.  This  was  done  by  order 
of  the  Savoy  Conference.  The  Presbyterian  Di- 
vines who  attended  the  Conference,  required  that 
the  word  Minister  should  be  used  throughout  the 
Book  of  Common  Prayer.  But  the  Bishops  re- 
plied that  there  were  some  offices  which  a  Deacon 
might  not  perform,  "particularly  tho  Absolution 
and  Consecration,"  and  that  it  was  necessary  to 
preserve  the  word  Priest,  for  the  purpose  of  distin- 
guishing the  two  orders.  They  therefore  refused 
to  make  the  alteration  required,  and  even  directed 
the  word  Priest  to  be  inserted  in  this  Rubrick  in- 
stead of  Minister,  to  prevent  any  misapprehension 
of  its  meaning.  As  a  further  guard  against  mis- 
take, the  word  is  printed  in  Roman  Capitals,  in  the 
American  Book,  while  the  rest  of  the  Rubrick  is 
in  Italics. 

If  it  should  be  enquired  what  course  the  officia- 
tingDeacon  is  to  pursue,  when  he  comes  to  the  de- 
claration of  Absolution  ?  The  answer  seems  to  be 
obvious ; — He  should  remain  kneehng,  and  proceed 
with  the  Lord's  Prayer.  If  it  were  admissible  to 
interpolate  any  thing  not  expressly  authorized,  a 
preference  might  be  given  to  the  collect  for  Ash- 
Wednesday.  This  is  a  prayer  for  pardon  and 
sanctification,  and  may  be  regarded  as  a  precatory 
Absolution. 

Since  the  declaration  of  Absolution  is  to  be  made 
by  the  Priest  alone  ; — Since  he  does  it  in  the  char- 
acter of  an  Embassador  of  God — having  received 
"  power  and  commandment  "  so  to  do,  it  is  the  ob- 
vious duty  of  the  people  to  listen  to  it  with  rever- 
ence and  in  silence. — Some  persons  fall  into  the 
impropriety  of  repeating  the  words  with  the  Min- 
ister, in  a  low  lone  ef  voice,  which  not  only  mars 
the  beauty  of  the  service,  but  if  it  were  done  wilh 
any  significancy  would  be  an  usurpation  of  the 
Priestly  office.  T.  c.  b. 

(10.)  The  gesture  of  standing  and  turning  to 
I  the  congregation,  indicates  a  message  ot  God  t* 


MORNING  PRAYER. 


75 


repentance  and  true  faith,  turn  nnto  him  ; 
have  marcy  upon  you,  pardon  and  deliver 
you  from  ail  your  sins,  confirm  and  strength- 
en you  in  all  goodness,  and  bring  you  to 
everlasting  life,  through  Jesus  Christ  our 
Lord.     Amen.  (12.) 

his  people  by  the  mouth  of  his  Priest :  While  the 
attitude  of  kneeling^  betokens,  on  the  part  of  the 
people,  the  humility,  contrition  and  reverence,  with 
which  they  ought  to  receive  the  gracious  message 
of  pardon  to  the  penitent. 

Tlie  declaration  of  Absolution,  which  stands  first 
in  order  in  our  service,  consists  of  three  parts : 
The  general  official  promulgation  of  the  pardoning 
mercy  of  God  to  the  repentant  sinner; — The  spe- 
cial, conditional  declaration  of  pardon,  founded  on 
it; — and  an  exhortation  to  the  people  to  unite 
with  the  Minister  in  imploring  God  to  grant  them 
true  repentance  and  the  assistance  of  his  Holy 
Spirit,  that  they  may  be  enabled  to  perform  the 
conditions  required  of  them,  and  thus  render  his 
pardon  eflectual  to  their  everlasting  salvation. 

The  Absolution  commences,  like  some  of  the 
Epistles  of  the  Apostles,  by  representing  Almighty 
God,  in  the  character  of  ''  The  Father  of  our  Lord 
Jesus  Christ ;"  and  m  him,  "  the  Father  of  mer- 
cies, and  the  God  of  all  comfort."  (2  Cor.  i.  3.) 
And  nothing  surely  can  be  more  proper  for  humble 
penitents,  after  having  confessed  their  sins  to  God, 
than  to  consider  him  as  the  fountain  of  all  good- 
ness, derived  to  them  through  the  merits  of  his 
blessed  Son. — For  the  confirmation  of  our  faith, 
and  in  condescension  of  our  infirmities,  God  has  de- 
clared to  us,  and  verified  it  to  us  by  an  oath,  that  he 
"desireth  not  the  death  of  a  sinner,  but  rather  that 
he  should  turn  from  his  wickedness  and  live." 
Such  a  declaration  is  calculated  alike  to  prevent  our 
presumption  and  our  despair ;  and  shows  us  that  if 
God  desires  our  happiness  as  the  end,  he  also  wills 
cur  holiness  as  the  means.  He  would  have  us  live  in 
his  eternal  glory,  but  his  desires  cannot  be  accom- 
plished, unless  we  turn  from  our  wickedness  by  re- 
pentance. It  is  upon  this,  and  similar  declarations 
of  the  mercy  of  God,  and  in  virtue  of  the  "  power 
and  commandment "  derived  from  him,  through 
the  ministerial  Commission,  that  the  Priest  is  au- 
thorized to  say,  "  He  pardoneth  and  absolveth  all 
those  who  truly  repent,  and  unfeignedly  believe  his 
,4oly  Gospel." — The  minister  does  not  presume  to 
pardon  or  absolve  in  his  own  right,  nor  to  publish 
absolution  in  his  own  name,  but  only  in  the  name 
or  power  of  Gcd.  "  He  pardoneth  and  absolveth  ;"— 
Tiie  word  "He"  refers  to  Almighty  God,  at  the 
commencement  of  the  Absolution.  Nor  is  the  de- 
claration absolute,  and  without  condition  or  limita- 
tjon :  it  is  restricted  to  such  only  as  "  truly  repent 
and  unfeignedly  believe  his  Holy  Gospel."     But  as 


■H  The7i  the  Minister  shall  kneel,  and  say 
the  LorrVs  Prayer  ;  (13.)  the  People  still 
kneeling,  and  repeating  it  with  him, 
both  here,  and  ivheresocver  else  it  is 
used  in  Divine  Service. 
OUR  Father,  who  art  in  Heaven,  Hallowed 

the  minister  pronounces  pardon  only  to  the  peni- 
tent, he  pronounces  it  effectually  to  all  who  are  so ; 
nor  Vv^ill  it  be  withheld  from  any  who  are  qualified 
to  receive  it. — And  here  it  is  the  duty  of  all,  silently 
to  pray  to  God  that  he  will  confirm  and  give  efficacy 
to  this  declaration  of  hisMmister,  and  enable  them  / 
effectually  to  fulfil  the  conditions  of  faith  and  re-  .' 
pentance  required  of  them.  These  are  by  Christ  -- 
and  the  Apostles,  made  the  conditions  of  all  the 
Gospel  promises.  (Mark  i.  15;  Acts  xx.  21.) 
They  who  have  these,  no  man  may  condemn  ;  and 
they  who  have  them  not,  no  man  may  absolve. — It 
should  always  be  borne  in  mind,  however,  that 
while  faith  and  repentance  are  essential  conditions 
of  forgiveness,  they  are  by  no  means  the  merito- 
rious cause  of  it.  That  is  to  be  sought  alone  in  the 
righteousness  of  Christ,  who  "  is  exalted  to  be  a 
Prince  and  a  Saviour,  to  give  repentance  to  Israel, 
and  forgiveness  of  sins."  The  Absohxtion  being 
thus  declared  for  our  comfort,  the  Church  may 
well  exhort  us  to  "  beseech  Almighty  God  to  grant 
us  true  repentance  and  his  Holy  Spirit :"  A  con- 
tinued and  abiding  repentance,  that  we  may  bring 
forth  fruits  worthy  of  it ;  and  the  constant  assistance 
of  the  Holy  Spurit,  "  that  the  things  which  we  do 
at  this  present ;"  that  our  penitence,  our  prayers,  our 
praises,  and  our  thanksgivings,  "  may  be  pleasing 
in  his  sight;"  "and  that  the  rest  of  our  life  here- 
after may  be  pure  and  holy  ;"  "  so  that  at  the  last " 
we  may  receive  the  reward  of  our  faith  and  our 
obedience,  even  "his  eternal  joy,"  through  the 
merits  of  our  blessed  Redeemer; — who  by  his  pre- 
cious death  has  purchased  for  us  pardon  and  abso- 
lution of  all  our  sins ;  who  is  now  a  prevailing  in-  f^ 
tercessor  with  the  father  for  the  blessings  we  im  T/ 
plore;  and  who  will  at  his  coming  to  judge  the 
world,  receive  us  into  those  heavenly  mansions, 
which  he  has  gone  before  us  to  prepare  for  every 
penitent  and  sincere  believer.  t.  c.  b. 

(11.)  The  form  of  Absolution  which  stands 
second  in  order,  in  our  service,  is  petitionary.  But 
though,  according  to  ancient  usage,  it  be  put  in 
the  form  of  a  request,  yet  like  the  paternal  bene- 
dictions recorded  in  Scripture,  it  may  be  consider- 
ed in  some  way  instrumental  in  conveying  the 
blessing  it  invokes.  Thus  Isaac  besought  a  bless- 
ing upon  Jacob,  (Gen.  vii.  28.)  thus  Jacob  blessed 
the  sons  of  Joseph,  (Gen.  xlviii.  15,  16.)  ;  and  God 
was  pleased  to  ratify  and  fulfil  their  benedictions. 
And  since  this  prayer  for  absolution  is  made  by  a 
commissioned  Embassadorof  Christ,  and  is  ground- 


76 


MORNING  PRAYER. 


ed  on  the  divine  promises,  we  need  not  doubt  but 
God  will  mercifully  pardon  all  those  for  whom  it  is 
offered  up,  if  with  "  hearty  repentance  and  true 
faith  they  turn  unto  him." 

With  respect  to  the  contents  of  this  Absolution, 
the  Priest  bu^ns  by  reminding  the  people,  that  he 
^  who  is  "  Almighty,"  and  who  only  can  forgive 
sins,  is  also  their  "  heavenly  |ather,"  and  full  of 
compassion  towards  them  : — "  Like  as"  a  Father 
pitieth  his  own  children,  even  so  is  the  Lord  mer- 
ciful unto  them  that  fear  him."  (Ps.  ciii.  13.)  He 
then  intimates  that  God  is  not  only  engaged  by  his 
paternal  aflection  but  also  by  his  truth  to  forgive 
them,  for  he  hath  ''  promised"  that  he  will  freely 
pardon,  and  be  fully  reconciled  to  all  such  as  un- 
feignedly  repent  of  their  sins,  and  cast  themselves 
upon  his  mercy. — The  latter  part  of  the  Absolution 
contains  every  encouragement  of  mercy,  pardon, 
and  deliverance,  which  the  contrite  heart  can  need 
or  desire.  Are  we  miserable  ?  The  '"  mercy"  of 
God  is  invoked  upon  us.  Are  we  sinful?  There 
is  "  pardon"  for  us.  Are  we  liable  to  punishment  ? 
The  message  of  "  deliverance"  is  proclaimed  to  us. 
Are  we  desirous,  but  unable  to  do  good  ?  There  is 
"  strength  and  confirmation"  for  us.  Are  we  fear- 
ful of  death  and  hell  1  The  benediction  of  heaven 
and  everlasting  life  is  imprecated  on  us.  All  this 
is  asked  of  God,  by  one  whom  he  has  commission- 
ed to  declare  his  mercy  and  dispense  his  blessings. 
It  is  therefore  only  necessary  that  our  repentance 
should  he  sincere,  and  our  faith  unfeigned,  and  we 
may  be  assured  that  God  will  ratify  in  heaven, 
what  is  thus  done  by  his  authority  on  the  earth. 

T.  c.  B. 

The  introducing  in  this  place  of  the  second  Ab- 
solution, the  same  as  in  the  communion  service, 
has  been  objected  to  on  a  ground  not  foreseen. 
My  view  of  the  subject,  and  I  suppose  that  of 
others,  was  as  follows.  The  words  of  the  first 
Absolution,  fall  short  of  the  precatory  form  which 
prevailed  in  the  primitive  church,  and  indeed 
seems  below  its  name ;  for  although  it  affirms  a 
certain  authority  in  the  speaker,  he  is  not  made  to 
exercise  the  authority  on  those  before  him,  however 
possessed  of  necessary  requisites.  The  other  form 
used  in  the  office  for  the  "visitation  of  the  sick," 
and  properly  discarded  from  ours,  is  in  a  tone  not 
warranted  by  ancient  usage.  The  unforeseen  ob- 
jection, has  been  grounded  on  a  wish  to  restrict 
the  precatory  form  to  the  time  and  to  the  recipients 
of  the  communion.  I  fear  that  this  countenances 
the  delusion  of  recourse  to  the  holy  ordinance,  as  a 
periodical  sponge.  Perhaps,  a  similar  abuse  may 
be  incidental  to  Mr.  Wheatley's  notion  of  the  pass- 
mg  of  pardon  at  the  instant  of  the  ministers 
reading  of  the  Absolution  in  the  service.  The 
correct  doctrme,  as  apparent  to  me,  is,  that  the 


truth  in  the  form  applies  at  any  time,  and  by  whom- 
soever said,  the  proper  conditions  being  found ;  and 
that  the  only  difference  between  its  being  declared 
by  a  proper  minister,  or  by  another  person,  is,  that 
the  former  is  acting  under  commission,  a  circum- 
stance the  most  likely  to  wing  what  he  says  with 
coinfort.  np.  white. 

(12.)  At  the  close  of  the  Absolution,  is  the  follow < 
ing  Rubrick ;  "  The  People  shall  answer  here, 
and  at  the  end  of  every  Prayer,  Amen." 

The  word  here  enjoined  to  be  used  is  originally 
Hebrew,  and  signifies  the  same  in  English  as  "  So 
be  it."  As  it  is  used  in  the  Common  Prayer,  it 
bears  somewhat  different  significations  according 
to  the  different  forms  to  which  it  isannexed.  At  the 
end  of  Prayers  dnd  Collects,  it  is  addressed  to  God, 
and  signifies  "  so  be  it,  O  Lord,  as  in  our  prayers 
we  have  expressed:"  but  at  the  end  of  exhortations, 
absolutions,  and  creeds,  it  is  addressed  to  the  Priest ; 
and  then  the  meaning  of  it  is  either,  "  so  be  it,  this 
is  our  sense  and  meaning,"  or  "  so  be  it,  we  entire- 
ly assent  to  and  approve  what  has  been  said." 

The  practice  of  signifying  assent  by  the  word 
Amen,  was  common  in  the  Jewish  Church.  So 
it  was  also  in  the  Christian  Church,  in  the  Apos- 
tles' days:  "How  shall  he,  that  occupieth  the  room 
of  the  unlearned,  say  Amen,  at  thy  giving  of  thanks, 
seeing  be  understandeth  not  what  thou  sayest?" 
(1  Cor.  XIV.  15.)  Ecclesiastical  writers  inform  us 
that  it  used  to  be  pronounced  audibly  and  fervent- 
ly ;  each  one  expressing  his  own  faith  or  desire, 
and  animating  that  of  his  fellow  worshippers.  We 
should  therefor'^,  give  this  proof,  among  others,  that 
we  not  only  hear  the  service  with  attention,  but 
join  in  it  with  earnestness. 

In  the  English  Book  it  may  be  observed  that  the 
Amen  is  sometimes  printed  in  Italics,  and  some- 
times in  Roman  letters.  The  reason  is  believed 
to  be  this  : — At  the  end  of  the  Collects  and  Pray- 
ers which  the  Priest  is  to  repeat  or  say  alone,  it  is 
printed  in  Italick,  a  different  character  from  the 
prayers  themselves,  to  denote  that  the  minister  is 
to  stop  at  the  end  of  the  prayer,  and  to  leave  the 
Amen  to  be  responded  by  the  people.  But  at  the 
end  of  the  Lord's  Prayer,  Confessions,  Creeds,  and 
Doxologies,  and  wheresoever  the  people  are  to  join 
aloud  with  the  Minister,  as  if  taught  and  instructed 
by  him  what  to  say,  there  it  is  printed  in  the  same 
character  as  the  offices  themselves,  as  an  intima- 
tion to  the  Minister  that  he  is  still  to  go  on,  and 
by  pronouncing  the  Amen  himself,  to  direct  the 
people  to  do  the  same,  and  so  to  set  their  zeal  at 
last  to  what  they  had  been  before  pronouncing. 
Though  the  American  Printers  have  not  preserved 
this  typographical  distinction,  propriety  seems  to 
dictate  that  the  Ministers  should  not  neglect  it. 

But  after  all,  it  must  be  carefully  borne  m  mind 


MORNING  PRAYER. 


77 


\ 


that  it  is  not  the  mere  putting  of  the  verbal  Amen 
to  the  Confession  and  Absolution,  that  can  prove 
us  either  true  penitents  or  truly  pardoned.  Our 
hearts  and  lives  must  be  in  a  growing  state  of  con- 
formity to  the  will  of  God,  before  we  can  draw  any 
just  and  favourable  conclusions  respecting  the 
safety  of  our  condition.  For  God  has  clearly  re- 
vealed it,  and  our  Church  invariably  speaks  the 
same  language,  that  none  will  be  admitted  at  last 
to  his  "  eternal  joy,"  but  such  as  have  confessed 
and  forEaken  their  sins,  and  fled  for  refuge  and 
pardon  to  the  treasures  of  his  love  through  Jesus 
Christ  our  Lord.  And  the  more  lively  sense  we 
have  of  the  riches  of  his  grace,  the  more  careful 
shall  we  be  in  all  holy  conversation  and  godliness. 

T.  c.  B. 

(13.)  Prater  is  the  appointment  of  Heaven. 
God  has  designated  it  as  the  ordinary  channel 
through  which  he  is  pleased  to  communicate  the 
needful  blessings  of  his  providence  and  grace,  to 
his  intelligent  creatures.  And  though  he  has  pro- 
mised to  his  faithful  people  deliverance  from  the 
guilt  and  dominion  of  their  sins,  independently 
of  any  merit  of  their  own.  yet  he  has  commanded 
it  to  be  written,  "  Thus  saith  the  Lord,  I  will  yet 
for  this  be  enquired  of  by  the  house  of  Israel  to  do 
it  for  them:"  (Ezek.  xxxvi.  37.)  This  is  a  duty 
which  must  be  performed  with  unaffected  devo. 
tion,  with  fervency,  and  with  frequency.  And 
that  we  may  never  be  at  a  loss  in  what  manner 
we  ought  to  express  our  desires,  and  present  our 
petitions  at  the  throne  of  grace,  the  Saviour  has 
kindly  instructed  us  in  that  divine  form  called 
"  The  LorcVs  PrayerP 

This  Prayer  stands  unrivalled  in  every  curcum- 
stance  that  can  combine  toconstitue  the  excellency 
of  Prayer.  It  is  so  concise,  that  the  most  ignorant 
may  learn  it ;  so  plain,  that  the  most  humble  capa- 
city may  comprehend  it :  and  yet  it  is  so  full  that 
•"t  comprehends  all  our  wants,  and  intimates  to  us 
all  our  duty :  it  shews  us  not  only  what  is  fit  to  be 
asked,  but  what  manner  of  persons  we  ought  to  be 
who  ask  it.  Tertullian  calls  it  "  the  epitome  of 
the  Gospel ;"  since  it  contains  our  persuasion  of 
God's  love,  our  desire  of  his  honour,  our  subjection 
to  his  authority,  our  submission  to  his  will,  and  our 
dependence  on  his  providence  ;  our  need  of  his 
mercy  to  pardon  former  offences,  and  of  his  grace 
to  keep  us  from  future  sin ;  and  of  both  to  deliver 
us  from  the  punishment  due  to  their  guilt ; — con- 
cluding with  acts  of  faith,  and  praise,  and  adoration. 
And  being  drawn  up  by  our  glorious  Advocate 
with  the  Father  who  knew  the  treasures  of  mercy, 
as  well  as  our  guilt,  it  is  complete  in  itself,  accept- 
able to  God,  and  exactly  suited  to  our  wants.  It 
ought,  therefore,  to  be  united  with  all  our  religious 
offices,  to  make  up  for  the  defects,  and  recommend 


them  to  our  heavenly  Father  ;  who  will  not  deny 
us  when  we  speak  the  Avords  which  his  Son  taught 
us,  if  we  use  them  with  sincerity  and  devotion. 

This  Prayer  was  first  dictated  by  the  Saviour  to 
his  disciples,  in  his  Sermon  on  the  Mount,  record- 
ed by  St.  Matthew.  It  was  set  forth  as  a  model 
for  the  composition  of  Prayers : — "  After  this  man- 
ner, pray  ye."  It  appears  that  the  disciples  did  not 
then  receive  it  as  a  set  form,  for  about  a  year  af- 
terwards, as  we  are  informed  by  St.  Luke,  they 
besought  of  him  a  special  form  of  Prayer,  such  as 
the  Jewish  Doctors  were  accustomed  to  give  to 
pupils.  "  Lord  teach  us  to  pray,  as  John  also 
taught  his  disciples."  (Luke  xi.  1.)  Upon  this, 
he  prescribes  it  to  them  as  a  set  form.  It  is  not 
only  a  repetition  of  the  prayer  which  he  had  before 
taught,  but  almost  all  the  words  and  phrases  of  it  are 
taken  from  the  forms  of  prayer  then  in  use  among 
the  Jews.  "  So  remote  Avas  the  Saviour,"  says 
Grotius,  "  from  all  affectation  of  novelty  in  devo- 
tion." Having  been  prescribed  in  so  authoritative 
a  manner,  it  has  never  since  ceased  to  be  used  in 
the  Christian  Church.  St.  Jerome  says,  "  It  is  re- 
cited in  the  Liturgy  by  our  Lord's  command."  St. 
Cyprian,  and  others  of  the  ancient  Fathers,  call  it 
"  the  daily  Prayer."  And  St.  Augustine  informs 
us  that  it  was  "  daily  used  at  the  Altar,"  and  that 
it  was  "  repeated  by  the  whole  congregation,"  as 
our  present  Kubrick  requires. 

The  devout  men  lo  whom  the  composing,  and 
the  arrangement  of  the  Liturgy  of  our  parent 
Church  were  committed,  have  equally  displayed 
their  judgment  and  their  piety,  by  assigning  to  this 
prayer  the  first  and  chief  place  in  the  petitionary 
part  of  public  worship.  The  introductory  senten- 
ces, the  general  Confession,  and  the  Absolution, 
which  precede  it,  are  more  properly  preparations 
for  prayer  than  prayer  itself.  This  prefatory  por- 
tion of  the  Liturgy  was  first  composed  in  the  reign 
of  King  Edward  the  VI.  Before  this  period,  the 
pubhc  worship  of  the  English  Church,  as  well  as  of 
the  Greek,  and  Romish  Churches,  began  with  the 
Lord's  Prayer.  But  the  venerable  Reformers 
thought  it  not  becoming  in  us  to  approach  God  as 
'■  Our  Father,"  before  we  repented  of  our  disobe- 
dience against  him,  and  besought  the  pardon  of  our 
sins.  And  since  it  is  the  form  of  prayer  taught  by 
our  Lord  to  his  disciples,  it  seems  most  proper  for 
us  to  use  it  when  we  have  approved  ourselves  his 
real  disciples  by  repentance  of  our  sins,  and  faith 
in  his  offers  of  mercy  : — And  since  it  thus  becomes 
a  badge  of  our  discipleship,  the  rubrick  has  provided 
that  it  shall  be  repeated  audibly  by  the  whole  con- 
gregation. 

The  Lord's  prayer  consists  of  three  distinct 
parts :— First  an  address  to  God,  containing  a  re- 
cognition of  his  goodness  and  his  greatness.    Then 


78 


MORNING  PRAYER. 


follow  six  separate  petitions ;— The  three  first  of 
which  relate  to  the  glory  of  God  ;— beseeching  that 
his  name  may  be  honoured,  his  authority  advan- 
ced, and  his  will  accoraplished  :  the  three  last  con- 
cern our  own  good  ;  being  offered  for  temporal  sup- 
plies, for  remission  of  sms  past,  for  prevention  of 
future  sins,  and  for  deliverance  from  evils  and  mise- 
ries, temporal,  spiritual,  and  eternal.  It  then  closes 
with  a  doxology,  ascribing  to  God  dominion  and 
might,  mercy  and  praise. 

If  we  have  fulfilled  the  designs  of  t\te  Church 
in  the  preparatory  part  of  the  Liturgy  ; — If  we  have 
listened  with  reverence  to  the  sentences  from  the 
Scriptures,  and  to  the  exhortation,  and  if  wc  have 
joined  with  sincerity  and  fervency  in  the  general 
Confession,  and  heartily  responded  our  Amen,  to 
the  declaration  of  Absolution,  we  may  approach 
God  as  our  reconciled  Father,  and  with  filial  confi- 
dence, address  him  as  we  are  instructed  by  our  Sa- 
viour, saying,  '•  Our  Father  ^cho  art  in  Heaven^'' 
God  dwells  in  Heaven,  by  way  of  eminence: 
There  he  has  fixed  his  throne;  there  he  unveils 
his  divine  Majesty,  and  reigns  in  the  brightness  of 
his  glory.  In  his  celestial  presence,  there  is  "  ful- 
ness of  joy,"  and  at  his  "  right  hand,  pleasures  for- 
evermoro."  But,  blessed  be  his  name,  though  he 
is  enthroned  in  the  heavens,  his  goodncs?  is  not 
confined  to  the  "  ten  thousand  times  ten  thousand" 
who  bow  before  him  there :  he  graciously  looks  down 
upon  his  worshipping  creatures  on  the  earth,  and 
notwithstanding  all  their  frailties,  their  errors,  and 
their  miseries,  encourages  them  to  approach  his 
footstool,  calling  him,  "  Abba  Father !"  God  is 
the  Father  of  all  mankind  by  creation ;  and  he  is 
more  especially  the  Father  of  all  who  belong  to  his 
spiritual  household,  having  begotten  them  again  by 
the  "  washing  of  regeneration  and  the  renewing  of 
the  Holy  Ghost."  But  no  man  may  call  God  Ms 
Father,  in  the  sense  of  the  Saviour's  words,  with- 
out the  faith  of  the  Gospel ;  nor  can  he  with  any 
propriety  address  him  as  Our  Father,  without  the 
most  perfect  charity  to  all  men,  and  especially  to 
his  brethren  of  the  "  household  of  faith."  When, 
therefore,  we  approach  God,  in  the  address  of  this 
divine  prayer,  let  us  lay  aside  all  envy,  malice,  and 
uubelief.  And  as  we  do  it  with  united  voices,  let 
us  do  it  with  united  hearts  ;  sweetly  blending  our 
filial  piety  with  universal  charity. 

Having,  with  suitable  feelings  and  dispositions, 
addressed  ourselves  to  God  as  our  heavenly  Father, 
we  arc  instructed  to  pray  that  his  name  may  be  rev- 
erenced and  adored ; — "  Hallowed  be  thy  name?'' 

By  his  name,  is  meant  liimself ; — His  attributes, 
and  perfections ;  and  all  that  relates  to  his  person 
and  character, — his  works,  his  worship,  and  his 
sabbaths.  His  name,  therefore,  will  be  hallowed 
bf  us   when  we  love  his  goodaesSj  trust  ia  his 


mercy,  believe  his  promises,  fear  nis  threatenings,      A 
acknowledge  his  wisdom,  adore  his  power,  and  live 
a  godly  life: — when  we  praise  him  for  his  works, 
worship  him  with  humility  and  faith,  with  real  af- 
fection, and  fervent  desires : — when  we  keep  his 
sabbaths,  respect  his  ministers,  and  love  his  people. 
The  glory  of  God,  being  the  principal  end  of  our 
creation,  ought  to  constitute  the  first  and  chief  ot 
our  desires.    And  we  are  doubly  bound  to  pray  for  j 
the  honour  of  his  name,  because  he  deserves  it  on    ." 
account  of  the  glory  of  his  perfections,  and  because, 
approaching  him  as  our  Father,  we  owe  him  the 
more  especial  honour. 

But  since  a  great  portion  of  the  world  lieth  in 
wickedness,  and  is  in  subjection  to  vain  idols; 
since  even  in  Christian  countries,  the  world,  the 
flesh,  and  the  Devil,  exercise  their  dominion,  wc 
are  taught  to  pray  that  the  reign  of  God  may  be  ex- 
tended through  the  world,  that  thereign  of  his  grace 
may  be  established  in  our  hearts,  and  that  the  ulti- 
mate kingdom  of  his  heavenly  glory  may  be  hasten- 
ed on;—'-  Thy  kingdom  come." 

In  using  these  words  aright,  we  pray  that  the  re- 
ligion of  the  Gospel  may  be  spread  over  the  whole 
world — that  the  power  and  riches  of  divine  grace 
may  be  felt  in  every  heart — that  the  spiritual  king- 
dom of  Christ  may  be  erected  on  the  ruins  of  the 
kingdom  of  darkness — that  the  nations  of  the  world 
may  learn  righteousness,  and  that  the  name  of  the 
Lord  may  be  the  praise  of  the  whole  earth.  Wc 
not  only  pray  that  the  kingdom  of  God's  grace  may 
be  extended  where  it  has  never  yet  been  known, 
but  that  it  may  be  more  powerfully  felt,  and  more 
clearly  manifested  where  his  dominion  is  already 
acknowledged.  We  therefore  request  that  this 
kingdom  may  be  established  within  us : — that  by 
the  energy  of  his  grace  in  our  hearts,  our  imruly 
passions  may  be  restrained,  and  our  sinful  desires 
extinguished,  till  we  unfeignedly  submit  to  his  au- 
thority, fear  his  displeasure,  rejoice  in  his  love,  and 
obey  his  will.  But  besides  desiring  that  the  king- 
dom of  grace  may  be  estabhshed  throughout  the 
world,  and  in  our  own  hearts,  as  true  disciples,  we 
should  extend  our  thoughts,  in  this  petition,  to  the 
coming  of  the  kingdom  of  glory  ; — to  that  momen- 
tous period,  and  that  wonderful  exhibition  of  the 
doraitiion  of  Christ,  when  he  shall  descend  from  hea- 
ven with  power  and  great  glory,  with  the  voice  ot  . 
the  arch  angel  and  the  trump  of  God,  to  give  his 
final  blessing  to  his  faithful  people,  and  to  admit 
them  to  the  participation  of  his  bliss.  Let  us  regu- 
late every  action  of  our  lives  with  a  view  to  this 
o-reat  event,  and  let  us  manifest  ourselves  the  faith- 
ful subjects  of  his  kingdom  of  grace,  that  we  may 
share  the  blessedness  of  his  kingdom  of  glory ! 

The  next  petition  in  this  divine  prayer,  is  inti- 
matelv  connected  with  the  two  which  precede  it } 


MORNING  PRAYER. 


79 


and  has  an  immediate  relation  to  the  glory  of  God, 
as  our  spiritual  and  rightful  sovereign  : — "  Thy  will 
be  done  on  earthy  as  it  is  in  heaven."" 

In  heaven  his  will  i$  done  unfeignedly,  cheerful- 
ly, and  universally.  The  Angels,  and  the  spirits 
of  just  men  made  perfect,  join  in  concord  to  exalt 
and  magnify  his  name.  Their  white  robes  are  em- 
blematical of  their  innocence  and  integrity  :  their 
songs  of  praise  and  adoration  are  the  animated  lan- 
guage of  their  hearts  :  and  the  wings,  with  which 
they  are  described,  fitly  represent  the  readiness  and 
alacrity  with  which  they  obey  his  will.  They  serve 
him  day  and  night  in  his  temple  above ;  and  his 
service  is  their  happiness  and  their  glory.  It  is  the 
purport  of  the  petition  now  under  consideration, 
that  we  may  copy  their  example  by  the  nearest  imi- 
tation of  which  our  present  natures  are  capable  ; — 
"  Thy  will  be  done  on  earth,  as  it  is  in  heaven." — 
God  has  given  us  his  written  word,  for  the  guide  of 
our  lives  ; — for  a  lamp  to  our  feet,  and  a  light  to  our 
paths.  If  we  act  according  to  the  import  of  this 
prayer,  we  shall  obey  all  the  precepts  of  his  holy 
v/ord  with  a  willing  mind.  But  are  there  not  some 
who  utter  the  petition  in  the  house  of  God  without 
any  regard  to  its  import  ?  Are  there  not  others 
who  are  resolved  on  only  a  partial  obedience? 
And  are  there  not  some  who  are  determined  to  pay 
no  regard  at  all  to  the  divine  will  1  Let  us  beware 
of  mocking  God  in  so  solemn  a  manner  ;  since  he 
requires  of  those  who  worship  him,  that  they  should 
do  it  in  spirit  and  in  truth.  Besides  a  faithful,  and 
willing  obedience  to  the  commands  of  God,  the  pe- 
tition imphes  a  cordial  and  cheerful  submission  to 
the  dispensations  of  his  providence.  When  he  is 
heaping  his  tender  mercies  upon  us,  and  crowning 
us  Avith  his  goodness ; — when  he  is  giving  us 
health,  and  food,  and  raiment,  and  all  things  richly 
to  enjoy,  there  is  no  virtue  in  our  acquiescence 
with  the  will  of  Providence.  But  Avhen,  in  his  in- 
scrutable wisdom,  he  takes  away  the  blessings  he 
had  lent  us  ;— our  health,  our  strength,  or  our  pos- 
sessions ;  when  he  removes  from  us,  at  a  stroke, 
the  desire  of  our  eyes  ; — the  friend  of  our  bosom, 
an  affectionate  parent,  a  beloved  wife,  a  tender  hus- 
band, or  a  lovely  child  ;  then  it  is  that  our  submis- 
sion is  put  to  the  test,  and  then  it  is  that  nothing 
but  the  power  of  divine  grace  in  our  hearts  can 
enable  us  to  say,  with  true  Christian  resignation, 
"thy  will  be  done." 

Having  thus  considered  the  three  first  of  these 
petitions,  which  relate  to  God  ;  we  proceed  to  the 
three  following  ones,  which  more  immediately  con- 
cern ourselves :  The  first  of  which  is,  "  Give  us 
this  day  our  daily  bread.'''' 

The  Israelites  in  the  wilderness  were  directed  to 
gather  Manna  every  day,  that  no  day  might  pass 
"Without  a  memento  of  God's  Providence ; — so  we 


are  instructed  to  ask  of  him  each  day  our  daily 
bread,  that  we  may  be  constantly  mindful  of  our 
depeudance  upon  him.  In  this  petition  we  ask  for 
every  kind  of  provision  necessary  for  the  support 
and  comfort  of  bor'.y  and  soul.  It  is  a  prayer  to  be 
made  by  the  wealthy,  as  well  as  by  the  indigent; 
for  barns  full  of  plenty,  and  coffers  full  of  gold,  often 
disappoint  their  owners.  Riches  may  take  to  them- 
selves wings  and  fly  away  ;  and  all  the  real  sweet- 
ness and  comfort  of  our  possessions,  depend  wholly 
upon  the  blessing  of  God.  But  the  soul  has  its 
wants  as  well  as  the  body  ;  and  these  are  to  be  sup- 
pUed,  not  out  of  the  abundance  of  earthly  posses- 
sions, but  from  that  spiritual  fulness  which  is  treas- 
ured up  in  Christ  Jesus.  To  have  communion  and 
fellowship  with  iiim,  through  the  assistance  of  the 
Holy  Spirit,  is  the  bread  of  life  which  cometh  down 
from  above,  and  in  asking  God  each  day  for  cur 
daily  bread,  the  unsearchable  riches  of  his  grace 
should  always  occupy  the  first  place  in  our  thoughts. 

After  having  thus  humbly  requested  the  blessings 
which  are  necessary  for  our  bodies  and  our  souls, 
we  proceed,  as  repentant  sinners,  to  implore  an  in- 
terest in  the  divine  mercy  ;— "  And  forgive  us  our 
trespasses,  as  we  forgive  those  who  trespass 
against  us.''^ 

The  particle  and  denotes  the  intimate  connec- 
tion of  this  petition  with  the  preceding.  For  what 
real  comfort  can  our  daily  bread  afford  us,  if  we 
are  conscious  we  are  living  in  the  guilt  of  unfor- 
given  sin.  That  we  have  all  transgressed,  and 
are  daily  transgressing,  are  truths  which  no  one 
can  presume  to  deny.  The  Saviour  was  well  ac- 
quainted with  our  nature,  and  with  our  circumstan- 
ces as  sinners  :  He  knew  what  would  be  the  effi- 
cacy of  his  holy  life,  and  his  precious  blood  shed- 
ding; and  he  therefore  wisely  taught  us  to  make  it 
one  of  our  earnest  and  daily  requests,  when  we  ap- 
proach the  divine  footstool,  "forgive  us  our  tres- 
passes." And  blessed  be  God,  that  in  making  this 
petition  with  sincerity  and  faith,  we  have  in  the 
promise  of  the  Saviour,  an  animating  ground  of 
hope  ;  "  Ask  and  ye  shall  receive."  But  in  making 
the  supplication,  we  must  pay  a  particular  regard  to 
the  state  of  our  minds.  We  shall  not  receive  if  we 
ask  amiss.  We  must  ask  "  Avith  an  humble,  low- 
ly, penitent,  and  obedient  heart :"  with  a  sincere 
desire  and  in^tention  of  reformation,  and  amendment 
of  life,  and  whh  an  unfeigned  forgiveness  of  all  those 
who  have  "  trespassed  against  us."  "  If  ye  for- 
give not  men  their  trespasses,"  said  the  Saviour, 
"  neither  will  your  heavenly  Father  forgive  you  your 
trespasses.''  Let  us  then  guard  our  hearts,  when 
we  come  into  the  divine  presence,  lest  any  root  of 
bitterness  springing  up  within  us  should  poison  our 
petitions,  and  render  both  us  and  our  services,  an 
abomination  to  the  Lord. 


&:) 


MORNING  PRAYER. 


be  thy  name  ;  Thy  kingdom  come ;  Thy  will 
be  done  on  earth,  as  it  is  in  heaven  ;  Give 
us  this  day  oar  daily  bread  ;  And  forgive  us 
our  trespasses,  as  we  forgive  those  who 
trespass  against  us  ;  And  lead  us  not  into 
temptation;  But  deliver  us  from  evil :  For 

We  are  as  much  dependant  on  the  Providence  of 
God  to  guide  our  steps,  as  we  are  on  his  mercy  to 
pardon  our  sins.  We  are  therefore  instructed,  in 
the  conclusion  of  this  admirable  form,  to  pray  for 
deliverance  from  all  temptations,  and  evils; — 
"  Lead  us  not  into  temptation,  but  deliver  us  from 
evilP 

We  are  not  to  consider  these  words  as  implying 
that  the  Lord  ever  enticeth  men  to  commit  sin. 
For  in  this  respect  "  God  tempteth  no  man."  But 
such  is  his  power  and  Providence  in  the  world,  that 
he  is  sometimes  figuratively  spoken  of  in  scripture, 
as  actually  doing,  what  he  merely  permits  his 
creatures  to  do,  or  suffers  evil  spirits  to  do  to  them. 
And  when  after  a  profession  of  devotedness  to  him, 
we  renounce  our  allegiance,  despise  his  grace,  and 
withdraw  ourselves  from  his  service,  he  may  just- 
ly permit  us  to  become  a  prey  to  our  spiritual  ene- 
mies, the  world,  the  flesh,  and  the  devil,  in  order 
the  more  deeply  to  convince  us  that  "  the  way  of 
transgressors  is  hard."  But  though  God  can  not 
entice  any  man  to  commit  sin,  yet  there  is  a  sense 
in  which  he  may  be  said  to  tenift  mankind.  For 
in  scriptuie  to  tempt  has  sometimes  the  same  sig- 
nification as  to  try.  Thus  God  is  said  to  have 
tempted  Abraham,  that  his  faith  might  be  more 
fully  known  both  to  himself,  and  to  his  posterity. 
And  so  he  stiU  tries  the  graces  of  his  people,  by 
disappointments  and  afflictions.  But  such  trials 
are  tempered  with  mercy,  and  are  designed  as  fa- 
therly chastisements,  or  necessary  admonitions  in 
order  to  wean  our  affections  from  the  world  and 
draw  us  nearer  to  himself. 

Lastly  ; — as  this  divine  prayer  begins  with  a  pub- 
lic acknowledgment  of  the  paternal  character  of 
God,  and  a  request  that  the  attributes  and  perfec- 
tions of  his  nature  may  be  reverenced  and  adored  ; 
so  it  concludes  with  ascribing  unto  him  the  honour 
and  praise  due  to  his  name :  "  For  thine  is  the 
kingdom,  and  the  power,  and  the  glory,  for  ever 
and  ever.  Amen." 

This  doxology  contains  the  reasons  for  putting 
up  the  foregoing  petitions ;  and  it  is  added,  as  a 
becoming  tribute  of  praise,  and  as  a  ground  of  hope 
and  confidence,  that  we  shall  obtain  the  blessings 
which  we  have  faithfully  asked.  Every  word  in  it 
tends  to  add  strength  to  our  faith,  and  to  confirm 
our  reliance  on  the  divine  mercy.  Praise  and 
thanksgiving  are  so  essential  to  real  devotion,  that 
prayer  mtist  ever  be  defective  without  them.    Let 


thine  is  the  Kingdom,  and  the  Power,  and 
the  Glory,  for  ever  and  ever.  Amen.  -^ 

1  Then  likewise  he  shall  say,  (14.) 

O  Lord,  open  thou  our  lips  ; 

Ans.  And  our  mouth  shall  show  forth 
thy  praise.  ,Hr 

us  then,  learn  to  model  all  our  requests  at  the  throne 
of  grace,  and  perform  all  our  religious  exercises,  ac- 
cording to  this  divine  pattern  which  our  Lord  him- 
self has  given  us ;  and  let  us  constantly  join  it  with 
our  other  services,  as  containing  the  substance  of 
our  prayers,  and  well  suited  to  give  to  all  our  devo- 
tions savour  and  efficacy  in  the  sight  of  God.  And 
let  us  not  consider  the  frequent  use  of  it  a  "  vain 
repetition  :"  for  how  can  we  too  often  join  our 
Lord's  most  perfect  prayer,  with  our's  that  are  so 
imperfect,  since  it  is  through  him  alone  that  both 
we  and  our  prayers  are  made  acceptable  to  God. — 
The  hallowing  of  God's  sacred  name,  the  spread 
of  divine  truth,  and  the  reign  of  grace ;  the  daily 
supply  of  all  our  necessities,  whether  relating  to  this 
life,  or  that  which  is  to  come ;  the  forgiveness  of 
our  sins,  our  deliverance  from  present  evils,  and 
our  enjoyment  of  future  and  everlasting  blessed- 
ness;— these  are  the  subjects  embraced  in  this 
comprehensive  and  divine  prayer :  And  since 
these  are  all  at  the  wise  and  gracious  disposal  of 
God,  we  may  well  conclude  our  petitions  with  tbe 
doxology  which  the  Saviour  hath  taught  us  ;  "  For 
thine  is  the  kingdom,  and  the  power,  and  the  glory,  \ 
for  ever  and  ever.  Amen."  t.  c.  b.  ^ 

(14.)  Confession  and  prayer,  thanksgiving  and 
praise,  and  hearing  the  word  of  God,  are  the  great 
objects  of  public  worship.  Our  Church  begins  her 
daily  services,  by  exhorting  us  to  the  right  per- 
formance of  these  duties.  After  instructing  us  in 
the  general  confession  of  our  sins,  and  by  x\\e  de- 
claration of  absolution,  encouraging  us  to  address 
God  as  our  Heavenly  Father  in  the  divine  form 
taught  us  by  his  Son,  she  conducts  us  from  peni- 
tence and  prayer,  to  praise  and  thanksgiving.  The 
versicles  which  follow  the  Lord's  Prayer,  are  de- 
signed to  prepare  the  way  for  this  transition : 

Min.  "  O  Lord,  open  thou  our  lip?. 

Ans.  "  And  our  mouth  shall  shew  forth  thy       ") 
praise." 

These  versicles  are  called  Responses,  from  their 
being  repeated  by  the  minister  and  people  alter- 
nately ;  the  mmister  beginning,  and  the  people  an- 
swering, or  responding. — This  practice  of  alter- 
nate recitation  was  common  in  the  Jewish  Church, 
and  we  read  in  the  Book  of  Ezra,  (Chap.  iii.  v.  10.) 
that  it  was  established  by  "  the  ordinance  of  Da- 
vid, king  of  Israel."  It  was  adopted  in  the  primi- 
tive Christian  Church ;  with  this  advantage,  that 
whereas  among  the  Jews  the  service  was  perform- 


MORNING  PRAYER. 


81 


^  Jfjre,  all  standing  up,  the  Minister  shall 
say,  (15.) 

ed  by  the  Priests  and  Levites  only,  in  the  Chris- 
tian Church  every  man  is  so  far  a  Priest  as  to  be 
permitted  to  join  iritliis  spiritual  sacrifice. — Among 
the  ancient  Liturgies,  there  is  not  one  to  be  found 
that  does  not  contain  these  alternate  recitations. 
In  the  Romish  Church,  indeed,  Responses  have 
been  excluded,  because  the  service  is  performed  in 
an  unlaiown  tongue ;  and  in  some  Protestant 
Churches  they  have  been  rejected,  that  the  minister 
may  expatiate  in  a  long  extempore  prayer  ;  but  the 
Episcopal  Church  has  restored  to  the  people  their 
primitive  right  of  bearing  their  part  in  divine  worship. 

But  besides  the  antiquity  and  primitive  authority 
of  this  mode  of  public  worship,  it  is  recommended 
by  many  special  advantages. 

Those  who  assemble  in  the  house  of  God  for  the 
purpose  of  divine  worship,  are  equally  interested 
with  the  minister,  in  confessing  their  sins,  entreat- 
f-^ing  the  divine  mercy, and  shewing  forth  the  praises 
of  God. — This  consideration  alone  might  afford  a 
sufficient  reason  vvhy  they  should  take  their  part 
in  the  daily  sacriSces  of  supplication  and  thanks- 
giving; and  not  be  debarred  from  expressing  with 
their  lips,  what  they  really  feel  in  their  hearts.  But 
in  addition  to  thisj  the  alternate  prayers  and  praises 
of  the  minister  and  people  are  extremely  well  cal- 
culated to  enliven  the  devotions  of  both ;  forthe  pious 
zeal  and  fervency  of  the  oue,  will  seldom  fail  to 
warm  and  animate  those  of  the  other.  It  is  another 
advantage  of  this  mode  of  worship  that  its  grateful 
variety  relieves  the  mind,  while  the  consciousness 
that  we  are  bearing  a  part  in  it,  tends  to  fix  our 
thoughts,  and  excite  in  us  a  more  serious  and  reli- 
gious attention  to  what  we  are  engaged  in.  Every 
one  who  is  acquainted  with  the  frailty  and  fickle- 
ness of  the  human  heart,  must  be  convinced  of  the 
necessity  of  every  possible  assistance  to  arrest  liis 
wandering  thoughts,  and  prevent  that  distraction  or 
lisllc'ssness  of  the  affections  to  which  our  nature  is 
so  much  disposed. 

In  this  alternate  mode  of  worship,  though  the 
minister  and  congregation  say  their  respective  parts 
separately  and  distinctly,  yet  each  should  attend  to 
what  the  other  repeats,  and  join  in  heart,  though 
not  in  voice. 

Vv''hat  has  now  been  said  in  relation  to  versicles, 
applies  equally  to  the  Psalms  and  hymns,  and  what- 
ever is  directed  to  be  said  alternately  throughout 
the  service.  It  o;->l}'  remains  to  be  observed  on  this 
subject,  that  in  this  responsive  part  of  worship,  all 
the  congregation  should  join,  audibly,  and  earnest- 
ly. To  hear  the  soft  voices  of  female  piety,  and 
the  lisping  tones  of  infancy,  joining  in  concord 
■with  the  stronger  sounds  of  manhood,  must  afford 
11 


Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

delightful  harmony  to  those  who  have  any  just 
sense  of  the  "beauty  of  holiness."  I  know  of 
nothing  calculated  to  give  us  a  more  descriptive 
and  affeciing  idea  of  the  joys  and  blessedness  of 
heaven,  than  to  be  present  in  a  numerous  congre- 
gation, thus  devoutly  engaged  in  celebrating  the 
goodness  and  loving  kindness  of  God.  It  is  like 
the  worship  of  the  Seraphim,  "  crying  one  unto 
another,  and  saying,  holy,  holy,  holy,  is  the  Lord  of 
hosts  :"  (Is.  vi.  3.)  But  unless  this  duty  be  attend- 
ed to  by  the  congregation  at  large,  the  intention  of 
the  service  is  defeated,  and  its  beauty  and  solem- 
nity are  lost.  It  is  not  enough  that  a  few  faint 
voices  are  lieard ;  the  whole  congregation  should, 
with  one  heart,  and  with  one  mouth,  glorify  God, 
and  their  united  answers  should  resemble  "  the 
voice  of  many  waters."  (Rev.  xiv.  2.) 

Let,  then,  a  regard  for  the  honour  of  the 
Church,  and  for  the  glory  of  God,  who  delights  in 
the  order  and  beauty,  as  well  as  in  the  sincerity  of 
his  worship,  awaken  the  zeal  of  every  member  of 
the  Church.  Let  him  preserve  silence  in  the  parts 
of  the  service  performed  by  the  minister,  jomingin 
them,  not  with  his  voice,  but  with  sincerity  of  mind 
and  heart.  But  let  every  one  consider  it  a  sacred 
duty  to  repeat  aloud,  the  parts  in  the  service  as- 
signed to  the  people.  He  will  thus  enjoy  the  satis- 
faction and  the  profit  to  be  derived  from  performing 
his  part  of  the  important  doty  of  worshipping  UuO. 
His  confession  will  be  rendered  more  earnest,  his 
supplications  more  lively,  Wis  praises  more  ardent; 
and  while  he  imparts  animation  to  the  minister,  by 
his  hearty  response,  both  will  derive  new  energy 
from  the  mutual  aid,  and  the  worship  of  the  sanc- 
tuary will  ascend  as  acceptable  incense  to  the  Lord 
of  Hosts. 

The  versicles  under  consideration  are  taken  from 
the  penitential  Psalm  of  David,  and  are  now  in- 
troduced with  great  propriety,  after  we  have  con- 
fessed our  sins,  and  humbled  ourselves  before  God, 
and  before  we  presume  to  utter  his  praises  contained 
in  the  Doxology,  or  sing  them  in  the  Psalms  which 
follow  it.  From  the  conduct  and  experience  of 
David,  we  learn  the  important  lesson,  that  Ave  can- 
not praise  God  aright,  or  worship  him  acceptably, 
till  our  minds  are  brought  to  a  holy  and  devout 
frame.  Sin  clogs  our  affections,  stupifies  our  souls, 
and  makes  us  dumb  before  him.  It  seals  the  lip,  and 
fetters  the  tongue.  It  makes  our  privileges  a  bur- 
den, and  our  duty  a  task.  A  deep  sense  of  this,  led 
the  Psalmist  to  make  the  petition,  "  O  Lord,  open 
thou  my  lips ;"  and  the  Church  wisely  instructs  us, 
under  similar  circumstances,  to  do  the  same,  that 
OUT  "  mouth  may  shew  forth  his  praise." 


82 


MORNING  PRAYER. 


Tkc  petition,  and  the  response,  form  the  con- 
nej^ion  between  the  peaitential  and  eucharistic  parts 
of  the  service.  Their  meaning  may  be  more  fully 
expressed  in  the  following  paraphrase  :-^"  O  God, 
from  Avhoni  the  gift  of  utterauce  proci-ed^,  assist  us 
in  our  devotions.  We  are  unworthy,  and  of  our- 
selves unnbic,  to  oiT«r  unto  thee  any  sacrifice;  but 
thou,  in  thy  holy  word  hast  ovdained,  that  even 
babos  and  sucklings  should  perfect  thy  praise. 
Open,  therefore,  O  -Lord,  our  lips,  and  by  the  inspi- 
ration of  thy  Holy  Spu"it,  so  dispose  our  hearts, 
thai  with  our  mouiha  we  may  v>-orihi!y  laud,  and 
mairnify  thy  holy  nrtme,  through  Jesus  Christ  our 
Lord." 

In  the  Enghsh  Liturgy  two  other  versicles  are 
added ;  viz. 

"  Min.  O  God  make  speed  to  save  us. 

"  Ans.  O  Lord,  make  haste  to  help  us" 

These  were  left  out,  in  our  revision  of  the  Lit- 
urgy ; — probably  as  being  but  aa  amplification  of 
what  had  already  been  repeated,  and  because  the 
sense  was  co;iiplete  ^vith:?ut  l!icm.  t.  c.  b. 

(15.)  Being  thus  jH-cparci,  by  penitence  and 
prayer,  to  praise  Goil,  and  having  a  good  hope  in  his 
pardoning  mercy,  we  proceed,  like  David,  to  turn 
our  petitions  into  praises,  and  give  due  glory  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Giiost. 

The  Kubrick  here  directs  the  Congregation  to 
stand  up.  and  requires  them  to  continue  standing- 
till  the  Psalms  are  ended.  This  is  the  proper  atti- 
tude of  praise.  It  indicates  the  elovxiiioii  of  out 
hearts,  and  denotes  that  we  are  actively  cn'^ao'cd  in 
the  service. 

The  Hymn  which  is  now  used,  is  called  t!ie 
Gloria  Patri,  from  the  two  initial  words  in  Latin 
which  signify  "  Glory  bo  to  the  Father."  It  is 
sometimes  called  the  lesser  Doxology,  in  contradis- 
tiuciion  to  the  greater  Doxology,  or  angelical 
Hymn,  beginning  with  "Glory  be  to  God  on 
high ;"  which  is  appointed  to  be  said  in  the  office 
of  the  holy  Comrr.union,  and  which,  in  our  service 
may  be  said  or  sung  at  the  close  of  the  portion  of 
Psalms,  in  the  morning  and  evening  service. 

From  the  limes  of  the  Apostles,  it  has  been  the 
custom  of  all  Churches  to  incorporate  a-criptions  of 
glory  with  prayer;  and  to  conclude  all  Hymns, 
Psalms,  and  Sermons,  with  ascribing  glory  to  the 
Father,  to  the  Son,  and  to  the  Holy  Ghost.  St. 
Basil  traces  the  first  part  of  this  Hymn  or  Doxolo- 
gy to  the  Apostolic  age  of  the  Church,  and  main- 
tains that  it  was  founded  on  the  first  Symbolum,  or 
Creed,  which  was  evidently  taken  from  the  Form 
used  in  the  administration  of  Baptism.  Hooker 
adopting  the  argument  of  St.  Basil,  says,  "  Bap- 
timng,  we  use  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  Confessing  the 
Christian  Faith,  we  declare  our  belief  in  the  Fa- 


ther, and  in  the  Son,  and  in  the  Holy  Ghosl. 
Ascribing  glory  to  God,  we  give  it  to  the  Father, 
and  to  the  Son,  and  to  the  Holy  Ghost." 

The  earliest  instance  on  record  of  the  use  of  this 
hymn,  is  found  in  the  Epistle  of  the  Church  of 
Smyrna,  concerning  the  martyrdom  of  their  belov- 
ed Bishop  Polycarp  ;  from  which  we  learn  that  a 
Doxology,  like  our  Gloria  Patri,  formed  the  conclu- 
sion of  bis  dying  prayer.  Polycarp  was  conversant 
with  the  Apostles,  was  consecrated  Bishop  by  St. 
John  th€  Evangelist,  and  is  designated  in  the  Re- 
velations, as  "  the  angel  of  the  Church  of  Smyrna." 
Having  received  the  precepts  and  adopted  the 
opinions  of  the  Apostles,  he  may  well  be  supposed, 
in  this  instance,  to  have  imitated  their  practice. 
Towards  the  close  of  the  second  century,  we  find 
similar  Doxologies  in  the  writings  of  Clement  and 
Dyonisius  of  Alexandria ;  and  St.  Basil  informs 
us  that  in  his  time,  Doxologies  to  the  Father,  and 
to  the  Son,  and  to  the  Holy  Ghost,  constituted  the 
test  by  which  the  orthodox  Churches  were  distin- 
guished from  those  that  were  corrupt. 

In  the  primitive  ages  of  the  Church,  these  Dox- 
ologies often  varied  in  the  mode  of  expression, 
though  they  were  in  substance  the  same.  But 
when  the  Arians  began  to  wrest  some  of  the  gen- 
eral expressions  in  which  they  were  couched,  to 
countenance  their  own  heresy,  the  forms  v.'hich 
were  most  liable  to  this  perversion  gradually  fell  in- 
to disuse,  and  that  which  ascribes  "glory  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Ghost," 
became  the  standing!  order  of  the  Church. 

The  latter  clause  of  the  Hymn,  claims  a  less  an- 
cient date,  and  v.-as  probably  added  some  little  time 
after  the  council  of  Nice.  The  occasion  of  the  ad- 
dition must  be  attributed  to  the  spreading  of  those 
heresies  which  denied  the  Son  to  be  co-equal,  and 
co-eternal  Avith  the  Father.  To  evince  the  testi- 
mony of  the  orthodox  Church  against  this  error, 
and  to  declare  what  was  the  primitive  sense  of  the 
Churck  in  ascribing  "  glory  to  the  Father,  Son, 
and  Holy  Ghost,"  it  was  thought  proper  to  add  the 
clause,  "As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end." 

But  whatever  may  be  said  of  the  origin  or  the 
form  of  this  doxology,  if  the  exact  words  of  it  are 
not  to  be  found  in  Scripture,  the  subject  at  least  is 
divine.  It  is  but  a  paraphrase  of  the  song  of  the 
Seraphim,  recorded  by  Isaiah  (vi.  3 :)  "  One  cried 
unto  another  and  said,  Holy,  holy  holy,  is  the 
Lord  of  Hosts  :  the  whole  earth  is  full  of  his  glory." 
And  its  theme  is  the  same  as  the  Hymn  of  glory 
described  by  St.  John  in  the  Revelations: — "  Holy, 
holy,  holy.  Lord  God  Almighty,  which  was,  and  is, 
and  is  to  come.  Thou  art  worthy,  O  Lord,  to  receive 
glory,  and  honor,  and  power."  While,  then,  the 
Church  above,  "  rests  not  day  and  night,"  but  con- 


MORNING  PRAYER. 


Ans.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end. 
Mm.  Praise  ye  the  Lord.  (16.) 
Ans.  The  Lord's  name  be  praised. 

^f  Then  shall  he  said  or  sung  the  following 
Anthem;  except  on  those  days  for  which 
other  Anthems  are  appointed ;  and 
except  also,  iohen  it  is  used  in  the  course 
of  the  Psalms,  on  the  nineteenth  day  of 
the  inonth. 

Venite,  exulienius  Domino.  (17.) 
O  COME,  let  ns  sing  unto  die  Lord,  let 
us  heartily  rejoice  in  the  strength  of  our 
salvation. 

tinually  cries,  "  Holy,  holy,  holy,  Lord  God  of 
Hosts,"  we  need  seek  no  other  warrant  for  the  use, 
and  frequent  repetition  of  our  Doxology  ;  "  Glory 
be  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost  ;  as  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  encU^ 

But  since  we  use  these  words  so  frequendy,  let 
us  be  careful  not  to  use  them  as  mere  words  with- 
out meaning.  Let  us  be  careful  to  form  just  ideas 
of  the  great  and  multiplied  obligations  we  are  un- 
der to  praise  the  Almighty,  and  ascribe  unto  him 
the  glory  due  unto  his  name.  Let  us  ponder  the 
special  claims  which  the  Father,  the  Son,  and  the 
Holy  Ghost,  each  have  to  our  most  fervent  and  de- 
vout adorations.  Let  us  reflect  that  we  are  indebted 
to  God  the  Father,  for  our  existence,  as  well  as  for 
our  capacity  of  enjoying  fellowship  and  commu- 
nion with  himself;  and  when  our  race  was  ruin- 
ed by  transgression,  for  not  leaving  us  in  misery 
and  despair,  but  graciously  devising  a  way  for  our 
recovery  and  salvation.  Let  us  meditate  on  our 
obligations  of  love  and  gratitude  to  God  the  Son, 
who  "  gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity  ;"  who  "suffered  the  just  for  the 
unjust,  that  he  might  bring  us  to  God;"  who  was 
"wounded  for  our  transgressions,  and  bruised  for 
our  iniquities;"  who  "knowing  no  sin,  Avas  made 
to  be  sin  for  us,  that  we  might  be  made  the  right- 
eousness of' God  in  him;"  and  let  us  join  in  the 
praises  of  the  saints  above,  saying,  "  Thou  art 
worthy :  for  thou  was  slain  and  hast  redeemed  us 
to  God  by  thy  blood :"  Let  us  bear  in  mind  the  in- 
estimable benefits  of  God  the  Holy  Ghost,  by  whose 
salutary  influences  we  are  made  to  be  partakers  of 
the  blessings  of  redemption ;  who  "  takes  of  the 
things  of  God,  and  shfews  them  unto  us  ;"  who  by 
his  mysterious  but  effectual  agency,  produces  in 
our  minds  such  convictions  of  the  evil  of  sin,  and 
of  the  excellency  of  the  way  of  salvation  revealed 
in  the  Gospel,  as  leads  us  to  an  unreserved  depen- 
dence on  the  merits  and  intercession  of  Christ,  as 
the   only   "way  or  name   given    under  heaven 


Let  us  come  before  his  presence  with 
thanksgiving,  and  show  ourselves  glad  in 
him  with  psalms. 

For  the  Lord  is  a  great  God  ;  and  a  great 
King  above  ail  gods. 

In  his  hand  are  all  the  corners  of  the  earth ; 
and  the  strength  of  the  hills  is  hb;  also. 

The  sea  is  his,  and  he  made  it ;  and  his 
hands  prepared  the  dry  land. 

O  come,  let  us  worship  and  fall  down, 
and  kneel  before  the  Lord  our  Maker  : 

For  he  is  the  Lord  our  God  ;  and  we  are 
the  people  of  his  pasture,  and  the  sheep  of 
his  hand. 

O  worship  the  Lord  in  the  beauty  of  holi- 

whereby  we  must  be  saved:"  The  "  Spirit  that 
giveth  life :"  to  whom  v/e  are  indebted  for  all  the 
real  comfort  of  religion,  for  the  divine  refreshments 
which  are  vouchsafed  in  the  ordinances  of  grace, 
and  for  every  advancement  towards  a  meetnessfor 
the  kingdom  of  heaven. 

He  who  is  accustomed  to  exercise  himself  in  re- 
flections like  ihese,  will  not  consider  it  a  formal  or 
unmeaning  service,  when  he  renders  "  glory  to  the 
Father,  and  to  the  Son,  and  to  the  Holy  Ghost;" 
and  if  any  one  should  imagine  that  the  ascription 
occurs  too  frequently,  let  him  reflect  whether  it  be 
not  from  v^ant  of  feeling  and  spirituality  in  his  own 
heart,  rather  than  from  any  impropriety  in  the  ser- 
vice itself. 

The  latter  clause  of  the  Doxology,  intunates  to 
us  the  manner  in  which  v/e  are  to  give  glory  to 
God ;  "  As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  Vv'ithout  end.  In  the  beginning 
and  before  the  creation,  God  had  an  essential  glory 
that  could  neither  admit  of  augmentation,  nor  suffer 
diminution.  In  the  early  ages  of  the  world,  his 
praises  were  sung  and  his  glory  declared  by  the 
Patriarchs  and  Prophets  At  the  first  promulgation 
of  the  Gospel,  his  glory  Avas  manifested  by  the  tes- 
timony and  the  lives  of  the  Apostles  and  primitive 
Christians.  Notv,  He  is  glorified  in  heaven,  by  an- 
gels and  the  spirits  of  just  men  made  perfect ;  and 
it  can  be  only  by  the  sincerity  and  fervency  bf  our 
devotions,  if  our  feeble  praiseij  shall  be  heard  in 
unison  withtheir's.  World  without  end,  He  will 
be  glorified  and  praised  by  the  redeemed  above ; 
saying  "  unto  him  that  hath  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father,  be 
glory  and  dominion  forever  and  ever."  Let  us. 
therefore,  unite  our  hearts  and  voices,  and  ascribe 
"  Blessing,  and  hononr,  and  glory,  and  power,  unto 
him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb  forever  and  ever."  t.  c.  b. 

(16.)  After  the  Doxology,  and  before  the  "  Ve- 
nite Exultemus,"  the  minister  and  people  unite  in 


84 


MORNING  PRAYER. 


ness ;  iRt  the  whole  earth  stand  in  awe  of 
him. 

For  he  cometh,  for  he  cometh  to  judge 
the  earth  ;  and  with  righteousness  to  judge 
the  world,  and  the  people  with  his  truth. 

%  Then  shall  follow  a  Portion  of  the 
Psalms,  (IS.)  as  they  are  appointed,  (19.) 
or  one  of  the  Selections  of  Psalms  set 
forth  by  this  Chiirdt :  and  at  the  end  of 
every  Psalm,  and  lik excise  at  the  end  of 
the  Venite,  Benedicite,  Jubilate,  Benedic- 
tus,  Cantate  Domino,  Bonum  est  confiteri, 
Deus  misereatur,  Benedic,  Anima  mea — 
MAY  he  saidor  sinig  the  Gloria  Patri  ; 
and  at  the  end  of  the  whole  Portion,  or 

an  impressive  Alleluia.  The  minister  addresses 
to  them  the  exhortatiou,  "  Praise  ye  the  Lord ;" 
and  the  people  show  their  readiness  ia  the  service 
by  replying,  "  The  Lord's  name  be  praised."  The 
versicle  used  by  the  minister,  is  a  literal  translation 
of  the  Hebrew  Alleluia : — a  form  which  is  em- 
ployed by  St.  John  in  the  Revelations,  and  was  fre- 
quently repeated  by  tlie  members  of  the  ancient 
Church,  both  in  their  public  offices,  and  private  de- 
votions. It  is  used  in  this  place  with  great  pro- 
priety :  for  as  we  often  employ  the  v/ords,  "let  us 
pray,"  to  excite  attention  to  the  prayer  ensuing,  or 
as  an  indication  that  we  are  passing  from  one  kind 
of  prater  to  another;  so  we  use  the  words,  "Praise 
ye  the  Lord,"  to  denote  that  we  are  to  engage  in 
the  eucharistic  part  of  the  service,  and  to  exhort 
the  congregation  to  unite  in  praising  God,  not  only 
mentally,  but  vocally  and  audibly,  by  repeating  the 
responses  allotted  to  them. 

When  v/e  are  thus  exhorted,  let  us  answer  with 
the  heart  and  voice,  "  The  Lord's  name  be  praised." 
And  as  Alleluia  is  the  Chorus  of  the  heavenly 
Host,  while  they  sing,  '•  Salvation,  and  glory,  and 
honour,  and  power,  unto  the  Lord  our  God,"  (Rev. 
xix.  1.)  let  us,  when  we  ascribe  glory  to  the  Father, 
and  to  the  Son,  and  to  the  Holy  Ghost,  rejoin 
amen;  praise  ye  the  Lord;  Alleluia.  May  the 
Holy  Spirit  enable  us  to  do  this  with  fervency  and 
sincerity  ;  that  praising  and  glorifying  the  triune 
God  now,  as  he  was  glorified  in  the  heginning^^  we 
may  be  admitted  to  the  blessedness  of  praising  and 
glorifying  him  in  that  world  which  shall  be  tciV/i- 
out  end,  through  him  that  loved  us,  Jesus  Christ  the 
righteous.  t.  c.  b. 

'(17.)  This  psalm  is  entitled  Venite  Exultemiis 
from  its  beginning  with  these  two  words  in  the 
Latin  version,  in  which  lan'j;uage  they  signify 
"  O  come,  let  us  sing,"  &c.  It  occurs  in  the  Litur- 
gies ascribed  to  Basil  and  Chrysostom ;  and  Austin 
says  it  was  used  in  the  western  Church.  It  is  em- 
ployed by  GUI  Church  as  an  introduction  to  the 


Selection  of  Psalms  for  the  day, an  al.i.  be 
saidor  sung"  the  Gloria  Patri,  or  else  the 
Gloria  in  l^^s.cELSlS,  as folloiveth :  (20.) 

Gloria  in  excelsis.  (21.) 
GLORY  be  to  God  on  high,  and  on  earth 
peace,  good  will  towards  men.  We  pr^i'se- 
thee.  we  bless  thee,  we  worship  thee,  we  ^;lo- 
rify  thee,  we  give  thanks  to  thee  for  thy 
great  glory,  O  Lord  God,  heavenly  King, 
God  the  Father  Almighty. 

O  Lord,  the  only  begotten  Son  Jesus 
Christ ;  0  Lord  God,  Lamb  of  God,  Son  of 
the  Father,  that  talcest  away  the  sins  of  the 
world,  have  mercy  upon  us.  Thou  that 
takest  away  the  sins  of  the  world,  have  mer- 

psalms  in  general,  having  been  originally  compos- 
sed  for  the  public  service,  though  on  what  particu- 
lar occasion  annotators  are  not  agreed.  By  the 
author  of  the  epistle  to  the  Hebrews  we  are  taught 
to  consider  it,  as  an  address  to  believers  under  the 
Gospel  dispensation.     (Heb.  iii.  15.) 

In  this  psalm,  we  are  first  called  upon  to  praise 
God,  from  the  consideration  of  his  infinite  power, 
which  extends  to  all  places,  and  has  dominion  over 
all  creatures. 

We  arc  then  required  to  pray  to  him,  with  the 
most  humble  adoration,  as  being  our  Saviour  and 
Protector,  and  exercising  the  same  care  over  his  peo- 
ple, as  the  shepherd  exercises  over  his  flock.  V/e 
are  lastly  exhorted  to  hear  his  holy  word,  and  not 
to  harden  our  hearts  against  his  reproofs,  and  calls 
to  repentance  ;  lest,  after  the  example  of  thr"  un- 
believing Israelites,  Avho  provoked  and  templed  him 
by  their  disobedience  in  the  wilderness,  we  be  ex- 
cluded from  the  everlasting  rest  of  the  heavenly 
Canaan,  into  which  God  has  assured  us  with  the 
solemnity  of  an  oath,  that  none  shall  enter,  but 
those  who  are  obedient  to  his  Avord. 

Considering  the  subject  of  the  psalm,  and  the 
motives  to  duty  which  it  presents,  we  find  it  is  a 
very  proper  introduction  to  the  succeeding  parts  of 
the  service,  which  consist  of  praise,  prayer,  and 
hearing  of  God's  holy  word.  Its  being  placed  here, 
is  an  additional  proof  of  what  has  been  already  re- 
marked, and  may  every  where  be  observed,  the 
pious  and  prudent  care  of  the  Church  of  England 
in  the  selection  of  her  devotional  oflBces. 

Shepherd. 
We  left  out  the  latter  part  of  the  "  Venite,"  (as 
in  the  English  book)  as  being  limited  to  the  con- 
dition of  the  Jews :  but  I  wish  we  had  ended  with 
the  7th  verse,  as  there  is  now  an  awkward  repeti- 
tion of  the  two  added  verses  on  the  19th  day  of  the 
month.  Ep.  White. 

(IS.)  The  Book  of  Psalms,  is  that  collection  ot 
sacred  hymns,  which  were  composed  by  devout 


MORNING  PRAYER. 


85 


cy  upon  us.  Thou  that  takestaway  the  sins 
of  the  world,  receive  our  prayer.  Thou  that 
sittest  at  the  risrht  hand  of  God  the  Father, 
have  mercy  upon  us. 

members  of  the  Jewish  Church,  for  the  purpose  of 
praising  God,  both  oa  public  and  private  occasions. 

They  are  usually  called  the  Psalms  of  David, 
from  his  corapoiing  the  greater  part  of  them.  The 
oilier  authors,  whose  names  are  mentioned,  are 
Asaph,  Ethan,  Ilcman,  Moses,  and  Solomon,  but 
to  each  of  the  four  last  is  ascribed  only  a  single 
psalm;  except  we  suppose  that  Solomon  wrote  the 
seventy-second  as  v,-ell  as  the  hundred  and  twenty- 
seventh.  Of  the  150,  about  70  are  expressly  at- 
tributed to  David ;  and  there  is  internal  evidence 
that  others,  which  do  not  bear  his  name,  are  of  his 
compc.sition.  From  the  number  and  excellence  of 
David's  p3alms,  he  is,  in  the  records  of  his  own 
times,  styled  "  tlie  Sweet  Psalmist  of  Israel." 

Being  not  merely  works  of  human  ingenuity, 
but  dictated  by  the  Spirit  of  God,  they  are  adapt- 
ed to  all  states  and  conditions  of  the  Church. 
They  are  found  to  be  as  useful  to  Cliristiatis  of  the 
present  day,  as  they  were  formerly  to  the  Jews,  or 
even  to  the  persons  themselves  by  whom  they  were 
originally  written.  From  this  comprehensive  char- 
acter, and  from  the  intrinsic  merits  of  subject  and 
composition,  the  psalms  have  ahvays  deservedly 
been  held  in  the  highest  estimation.  Whatever 
difference  of  opinion  may  have  existed  among  the 
ancient  Christians,  either  with  regard  to  specula- 
tive points  of  theology,  or  external  forms  of  wor- 
ship, ail  agreed  in  the  use  of  these  hymns,  as  the 
most  effectual  instrument  of  devotion. 

"  The  ancients,  when  they  speak  of  the  psalms," 
says  Hooker,  "  use  to  fall  into  large  discourses, 
shewing  how  this  part,  above  the  rest,  doth  of  pur- 
pose set  forth  and  celebrate  all  the  considerations 
and  operations,  which  belong  to  God :  it  magnifi- 
eth  the  holy  meditations  and  actions  of  divine  men : 
it  is  of  things  heavenly  and  universal  declaration, 
v.'orking  in  them  whose  hearts  God  inspireth  Avith 
a  due  consideration  thereof,  an  habit  or  disposition 
of  mind,  whereby  they  are  made  fit  vessels  both  for 
receipt,  and  for  delivery  of  whatsoever  spiritual 
perfection.  What  is  there  necessary  for  men  to 
know,  which  the  Psalms  are  not  able  to  teach? 
They  are  to  beginners  an  easy  and  familiar  intro- 
duction, a  mighty  augmentation  of  all  virtue  and 
knowledge  in  such  as  are  entered  before,  a  strong 
confirmation  to  the  most  perfect.  Heroical  mag- 
nanimity, exquisite  justice,  grave  moderation,  ex- 
act wisdom,  unwearied  patience,  the  mysteries  of 
God,  the  sufferings  of  Christ,  the  terrors  of  wTath, 
the  comforts  of  grace,  the  works  of  Providence 
over  this  world,  and  the  promised  joys  of  that  world 


For  thou  Only  art  holy  ;  thou  only  art 
the  Lord  ;  thou  only,  O  Christ,  with  the 
Holy  Ghost,  art  most  high  in  the  glory  of 
God  the  Father.     Amen. 

which  is  to  come,  all  good  necessarily  to  be  either 
known,  done,  or  had,  this  one  celestial  fountain 
yieldeth.  Let  there  be  any  grief,  or  disease  inci- 
dent to  the  soul  of  man,  any  wound,  or  sickness 
named,  for  which  there  is  not  in  this  treasure  house 
a  present  comfortable  remedy  at  all  times  ready  to 
be  found.  This  is  the  very  cause,  Avhy  we  iterate 
the  Psalms  oftener  than  any  other  part  of  Scripture 
besides  ;  the  cause  wherefore  we  inure  the  people 
together  with  their  minister,  and  not  the  minister 
alone,  to  read  them,  as  other  parts  of  Scripture  he 
doth."  Shepherd. 

It  is  certain  the  temple  service  consisted  chiefly 
of  forms  taken  out  of  this  book  of  Psalms,  1  Chron. 
xvi.  1,  7 — 37;  1  Chron.  xxv.  1,  2 ;  and  the  prayers 
of  the  modern  Jews  are  also  most  chiefly  gathered 
from  thence.  The  Christians  undoubtedly  used 
them  in  their  public  service  in  the  Apostles'  times. 
1  Cor.  xiv.  26 ;  Col.  iii.  16 ;  and  in  the  following 
ages  it  is  plain,  that  they  sang  the  Psalms  in  the 
Church  by  turns,  each  side  answering  the  other: 
indeed  it  appears  the  Psalms  were  placed  about  the 
beginning  of  the  prayers,  soon  after  the  Confes- 
sion ;  and  that  they  Avere  so  often  repeated  at 
Church,  that  the  poorest  Christians  could  say  them 
by  heart,  and  used  to  sing  them  at  their  labours,  in 
their  houses,  and  in  their  fields.  The  author  ct 
them,  holy  David,  first  set  them  to  vocal  and  in- 
strumental music ;  and  pious  antiquity  did  use  them 
in  their  assemblies  with  music  also ;  and  so  we 
may  very  fitly  do,  where  we  have  convenience,  for 
this  makes  our  Churches  the  very  emblem  of  the 
heavenly  choir,  which  is  always  represented  as 
praising  God  in  this  manner :  and  experience  sli^ws, 
that  music  works  very  much  on  the  affections  of 
well  tempered  men ;  it  calms  their  minds  ;  com- 
poses their  thoughts ;  excites  their  devotion ;  and 
fills  their  soul  with  a  mighty  pleasure,  while  they 
thus  set  forth  his  praise. 

The  Church  having  thus  fitted  the  Psalms  for 
daily  use,  it  is  our  duty  to  say  or  sing  them  with 
great  devotion  ;  and  if  we  have  performed  the  fore- 
going parts  of  the  Liturgy  as  we  ou^ht.  nothing 
can  fit  us  better  to  sing  David's  Psalms  with  Da- 
vid's spirit ;  for  all  that  hath  been  done  hitherto 
was  to  tune  cur  hearts,  that  we  may  say,  "  O  God, 
my  heart  is  ready,"  or  fixed  :  "  I  will  sing  and  give 
praise,"  Ps.  cviii.  1.  And,  as  St.  Basil  notes,  this 
frame  of  spirit  is  more  necessary  in  the  use  of  the 
Psalms,  than  of  any  other  part  of  Scripture,  the  rest 
being  only  read  to  us,  but  every  man  is  to  repeat 
these  as  his  own  words.  Dean  Comber. 


86 


MORNING  PRAYER. 


TF  TJien  shall  he  read  the  first  Lesson,  (22,) 
according^  to  the    Table   or   Calendar  ; 

As  it  is  so  primitive  and  useful  an  order  to  have 
the  Psalms  thus  read  ;  and  as  this  "  Psalter"  is  an 
entire  body  oi"  devotion,  having  different  forms,  to 
exercise  several  gra,ces,  by  way  of  internal  act  and 
spiritual  intentions,  containing  in  it,  confessions, 
thanksgivings,  prayers,  praises,  and  intercessions ; 
let  every  one  be  sure  to  do  it  standing,  sitting  be- 
ing only  allowed  Avhilst  the  Lessons  or  the  Epistle 
is  reading.  Collis. 

(19.)  The  Christian  Church  has  uniformly  ap- 
pointed the  Psalms  to  be  repeated  oftencr  than  any 
other  part  of  Scripture,  excepting  only  that  divine 
form  of  prayer,  which  was  taught  by  our  Lord  him- 
self, and  in  our  Church  makes  apart  of  every  service. 

"  Christians,"  says  Chrysostom,  "  exercise,  them- 
selves in  David's  Psalms  oftener  than  in  any  part 
of  the  Old,  or  New  Testament. — Moses  the  great 
Law -giver,  who  saiv  God  face  to  face,  and  wrote 
of  the  creation  of  the  world,  is  scarcely  read  through 
once  a  year.  The  Holy  Gospels,  where  Christ's 
miracles  are  preached,  where  God  converses  with 
man,  where  devils  are  cast  out,  lepers  are  cleansed, 
and  the  blind  restored  to  sight,  where  death  is  de- 
stroyed, where  is  the  food  for  immortality,  the  holy 
sacraments,  the  words  of  life,  holy  precepts,  pre- 
cious promises  ;  these  we  read  over  once  or  twice 
a  week.  What  shall  I  say  of  blessed  Paul,  the 
preacher  of  Christ  1  His  epistles  we  read  twice  in 
the  week.  We  get  them  not  by  heart,  but  attend 
to  them  while  they  are  reading. — But  as  to  David's 
Psalms,  the  grace  of  the  Holy  Spirit  has  so  order- 
ed it,  that  they  are  repeated  night  and  day.  In  the 
vigils  of  the  church,  the  first,  the  midst,  the  last, 
are  David's  Psalms.  In  the, morning,  David's 
Psalms  are  sought  for,  and  the  first,  the  midst,  and 
the  last,  is  David.  At  funeral  solemnities,  the  first, 
the  midst,  and  the  last,  is  David.  In  private  houses 
the  first,  the  midst,  and  the  last,  is  David. — Many 
that  know  not  a  letter  can  say  David's  Psalms  by 
heart." 

Jerome  tells  us,  that  "  in  the  morning,  at  the 
third,  sixth,  and  ninth  hour,  in  the  evening,  and  at 
midnight,  David's  Psalms  are  sung  over  in  order, 
and  no  man  is  suffered  to  be  ignorant  of  David's 
Psalms." 

From  the  times  of  the  Apostles,  the  recitation  of 
Psalms  has  every  where  formed  one  principal  part 
of  the  service  of  the  Church.  Some  of  the  early 
Christians,  m  particular  those  of  the  East,  re- 
hearsed sometimes  twenty,  sometimes  sixty  psalms 
m  a  day.  About  the  year  350,  in  the  Churches  of 
Egypt,  twelve  were  repeated  in  the  morning,  and 
the  same  number  in  the  evening.  This  practice 
made  its  way  into  the  Avestern  Church  ;  for  from 
Jerome  we  karn,  that  the  whole  book  of  Psalms 


after  iiyhich  shall  be  said  or  sung  the 
fulloiolng  Hymn. 

was  read  over  once  in  seven  days.  If  twenty-four 
were  read  every  day,  the  whole  would  be  read  in 
somewhat  less  than  a  week. 

With  us  the  Psalms  are  recited  much  oftener 
than  any  other  part  of  Scripture,  and  thus  far  our 
established  practice  corresponds  with  the  usage  of 
the  ancient  Church.  At  the  same  time,  that  all  the 
Psalms  may  be  read  in  course,  and  that  our  Morn- 
ing and  Evening  Prayer  may  not  tire  or  disgust  by 
its  prolixity,  we  assign,  for  this  purpose,  the  term 
of  thirty  days.  Shepherd. 

Standing  has  usually  been  considered  as  the  most 
properattitude  for  praise  and  thanksgiving.  Accord- 
ingly we  find  that,  in  the  ancient  Chuich,  the  Psalms 
were  almost  universally  recited  in  this  posture.   ?6. 

The  alternate  recitation  of  the  Psalms  is  not,  as 
far  as  I  at  present  recollect,  enjoined  by  any  Ru- 
brick,  nor  by  any  other  injunction  of  our  Church. 
But  we  uniformly  adopt  it,  and  in  defence  of  our 
practice,  we  have  to  allege,  that  it  is  perfectly  con- 
genial to  the  usage  of  antiquity,  is  sanctioned  by 
the  recommendation  of  the  wisest  and  best  among 
the  fathers,  has  been  ratified  by  respectable  coun- 
cils, and  the  most  approved  ecclesiastical  laws. 
and  is  obviously  calculated  to  keep  up  the  atten- 
tion, and  assist  the  devotion  of  the  people.        ih. 

(20.)  In  some  parts  of  the  eastern  Church  Gloria 
Patri  was  formerly  repeated  at  the  end  of  the  last 
psalm,  which  was  called  Alleluja,  because  they  al- 
ways selected  for  the  concluding  psalm  one  of  those 
which  had  the  title  Alleluja  prefixed.  The  conclu- 
ding psalm  was  likewise  called  Antiphona,  or  the 
Auiiphonial  Psalm,  from  its  being  recited  in  alter- 
nate portions,  that  is,  nearly  in  the  same  manner 
in  which  we  repeat  all  the  Psalms. 

The  ancient  practice,  however,  of  all  the  wes- 
tern Churches,  (that  of  Rome  alone  excepted)  was 
to  repeat  Gloria  Patri  at  the  end  of  every  psalm. 
There  is  a  peculiar  propriety  in  this.  The  Dox- 
ology  serves  for  a  general  application  to  each  psalm. 
And  as  a  penitential  psalm  may  be  followed  by  a 
psalm  of  thanksgiving,  and  that  succeeded  by  one 
of  adoration  or  prophecy,  if  they,  were  not  separated 
by  this  Doxology,  or  something  of  the  like  nature, 
subjects  very  distant  and  distinct  might  be  strange- 
ly and  improperly  united.  Shepherd. 

(21.)  For  remarks  on  the  Gloria  in  excelsis, 
see  the  Commentary  on  the  Communion  Service. 

T.  c.  B.      - 

(22.)  From  the  Exhortation,  at  the  opening  of 
the  service,  v/c  learn  that  one  principal  end  of  our 
meeting  together  in  the  house  of  God,  is,  "  to  hear 
his  roost  holy  word."  After  reciting  a  portion  of 
the  psalms  there  is  a  peculiar  propriety  in  reading 
other  parts  of  Holy  Scripture.     Our  minds  being' 


MORNING  PRAYER. 


87 


elevated,  and  our  affections  warmed,  by  celebrating 
the  praises  of  God,  we  are  prepared  to  listen  with 
attention  and  reverence  to  the  history  of  his  provi- 
dence, the  dispensation  of  his  grace,  and  the  rules 
of  our  duty.  Here  therefore  follow,  witli  the  inter- 
vention only  of  a  hymn,  two  lessons,  the  first  taken 
from  the  Old  Testament,  ihe  second  from  the  New. 
The  course  pursued  by  the  Church  points  out  the 
order  and  disposition  of  the  two  covenants,  arid 
shews  the  harmony  and  connexion  that  exists  be- 
tween them.  Shepherd. 

After  the  Psalms  follow  the  Lessons.  For  hav- 
ing, according  to  the  Exhortation,  "  set  forth  God's 
most  worthy  praise,"  we  proceed  to  "hear his  most 
holy  word."  And  then  a  respite  is  given  to  the 
bent  of  the  mind:  for,  whereas  in  the  work  of 
praising  it  was  active,  in  hearing  it  is  only  attentive. 
Besides,  a  different  faculty  of  (he  soul  is  now  called 
into  employment.  In  the  Psalms  the  will  and  af- 
fections were  employed;  but  now  in  the  Lessons 
chiefly  the  understanding.  And,  as  with  the  mem- 
bers of  the  body,  so  with  the  faculties  of  the  mind, 
a  change  of  employment  prevents  Avearinesg,  and 
affords  relief.  Dr.  Bisse,  Dr.  Bennet.  He,  Avhich 
prayeth  in  due  sort,  is  thereby  made  the  more  at- 
tentive to  hear ;  and  he,  which  heareth,  the  more 
earnest  to  pray.  Hooker. 

That  they,  who  are  blessed  with  a  revelation  from 
God,  should  read  and  hear  it  with  reverence,  when 
they  assemble  to  Avorship  him,  is  a  plain  dictate  of 
reason  and  religion.  Accordingly  the  Jews  "read 
Moses  and  the  Prophets  in  their  synagogues  of  old 
time,"  as  the  book  of  Acts  informs  us.  Acts  xiii.  27, 
XV.  21 ;  and  so  indeed  do  writers  of  their  own,  in 
the  same  age  with  it:  who  boast  of  the  practice 
as  a  most  useful  and  honourable  distinction  pecu- 
liar to  their  nation,  that  tlie  laws  of  life  were  thus 
published  to  all  the  people.  The  primitive  Chris- 
tians, as  one  of  the  earliest  apologists  for  tliem, 
Justin  Martyr,  tells  us,  read  at  their  meeting,  both 
the  Jewish  prophets,  and  the  writings  of  the  apos- 
tles, in  proper  portions.  And  when  the  Church  of 
Rome  had  broken  them  into  small  fragments,  in- 
terrupted with  other  things  ;  and  had  continued  to 
read  even  these  in  Latin,  after  it  was  no  longer  un- 
derstood ;  our  Church  rectified  both  errors ;  and  liath 
taken  care  that  the  Old  Testament  should  be  gone 
through  once  a  year  and  the  New  thrice.  Only  we 
omit  some  parts  of  the  former ;  which  are  repeti- 
tions of  what  is  related  in  other  parts,  or  bare 
lists  of  genealogies  and  families,  or  too  mystical 
and  abstruse  to  be  edifying  in  public!  ;  on  which 
last  account  we  omit  also  tlie  book  of  Revelation, 
excepting  two  or  three  chapters  ;  matters  of  such 
difficulty  being  wisely  thought  fitter  for  the  private 
meditation  and  study  of  those,  who  are  quahfied  to 


The  order,  in  which  the  books  of  both  Testa- 
ments are  read,  is  that  in  which  they  stand.  Only 
in  the  Old,  the  Prophet  Isaiah,  containing  the  fullest 
predictions  of  Christ's  coming  and  kingdom,  is 
placed  at  the  approach  of  his  nativity  :  and  in  the 
New,  the  Gospels  and  Acts  are  the  Lessons  for  the 
morning,  and  the  Epistles  for  the  afternoon.  In 
this  manner  we  make  provision  for  every  day  in 
the  year:  and  hence  one  great  recommendation  of 
daily  attendance  on  public  prayers,  where  there  are 
opportunities  for  it,  is,  that  by  means  of  it  we  shall 
proceed  regularly  through  the  sacred  writings,  and 
preserve  the  due  connection  of  the  several  discove- 
ries, made  in  them  to  man.  But  for  the  first  Les- 
sons on  Sundays,  those  chapters  of  the  Old  Tes- 
tament are  selected,  which  appear  to  be  most  use- 
ful. The  second  Lessons  being  from  the  New, 
there  was  no  necessity,  and  little  room  for  choice. 
And  to  Holydays  such  portions  of  both  are  adapted, 
as  best  agree  v/ith  the  occasion.      Ahp.  Seeker. 

AVhilst  the  Scriptures  are  reading,  the  people 
should  reverently  attend  to  what  is  read,  consider- 
ing that  it  is  the  Word  of  God,  Avhich  is  the  rule 
of  their  duty,  and  by  which  they  shall  be  judged 
at  the  last  day.  And  whensoever  any  thing  ap- 
plies to  their  own  case,  whether  it  be  instruction 
or  correction,  comfort  or  reproof,  let  them  take  par- 
ticular care  thereof,  and  treasure  it  up  in  honest 
hearts,  and  endeavour  to  conduct  themselves  ac- 
cording to  it  in  the  whole  course  of  their  conversa- 
tion. Thus  the  publick  reading  of  God's  word 
will  become  truly  profitable,  and  they  wiU  have 
reason  to  return  God  special  thanks  for  every  op- 
portunity of  hearing  it :  whereas  otherwise  it  will 
only  aggravate  their  sins,  and  increase  their  con- 
demnation. Dr.  Bennet. 

With  respect  to  the  Apocryphal  books  it  may  be 
observed,  that  they  are  read  in  the  congregation, 
not  as  divine,  but  as  venerable  for  their  antiquity 
and  for  the  spirit  of  religion  that  breathes  in  them . 
that  the  doctrine  of  them  in  the  main  is  excellent, 
and  the  narrations  instructive;  that  they  were  quo- 
ted Avith  respect  in  the  first  ages  of  Christianity ; 
that  they  were  read  in  publick  from  very  early  ages ; 
that  it  would  have  given  great  and  needless  of- 
fence at  the  Reformation  to  have  left  them  out 
entirely  ;  and  that  they  are  never  appointed  for  the 
Lord's  day.  At  least  the  second  Lessons  are  at 
all  times  canonical  Scripture  :  of  which  a  great 
deal  more  is  read,  besides  the  Psalms,  even  in 
those  of  our  Churches  which  have  not  week-day 
prayers,  than  in  any  one  congregation  not  of  the 
Church  of  England.  Ahp.  Seeker. 

Upon  Saints'-days  another  order  is  observed: 
for  upon  them  the  Church  appoints  Lessons  out  ol 
the  moral  books,  such  as  the  Proverbs,  EcJesiastes, 
Ecclesiasticus,  and  Wisdom,  which  containing  ex- 


88 


MORNING    PRAYER. 


T  Note,  That  before  every  Lesson,  the 
Minister  shall  s.iij,  Here  beLni'iiotli  such 
a  Chapter,  or  Verse  of  such  a  Chapter,  of 

cellent  instructions  of  life  anil  conversation,  are  fit 
to  be  read  upon  d;iys  of  saints,  whose  exemplary 
lives  and  deatha  are  the  causes  of  the  Church's 
solemn  commemoration  of  them,  and  commenda- 
tion of  them  lu  us. 

Other  holyJays,  such  as  Christmas-Jay,  the  Cir- 
cumcision, the  Epijihany,  «Slc,  have  proper  Lessons 
appomted  suitable  to  the  occasions. 

And,  as  for  the  soconJ  Lessons,  though  gener- 
ally the  Church  observes  the  same  course  on  Sun- 
days as  on  week-days,  yet  on  some  particular  holy- 
days  and  saints'-days  such  Lessons  are  appointed, 
as  either  explain  the  mystery,  relate  the  event 
commemorated,  or  apply  the  example. 

Wheatley. 

The  proper  Lessons  are  very  well  chosen,  espe- 
cially those  for  particular  occasions:  some  of  which, 
particularly  Gen.  xxii.  for  Good-Friday,  are  the 
same  which  the  Church  used  in  St,  Augusiin's 
time.  Dean  Comber. 

There  being  in  the  English  Book,  select  Les- 
sons from  the  Old  Testament,  for  Sundays,  was 
thought  useful ;  and  the  reasons  for  it  seemed  to 
jusiilV  the  taking  of  select  Lc-sons  from  the  New. 
Whether  it  has  been  done  with  judgment,  and 
whether  the  same  may  be  said  of  the  moderate 
changes  made  in  the  columns  of  Lessons  from  the 
Old,  must  be  left  to  every  man's  opinion. 

Bp.  White. 

The  arrangement  of  lessons  from  the  Old  Tes- 
tament appointed  for  Sundays  in  the  American 
Church,  is  different  from  that  observed  in  the 
English.  From  Advent  to  Septuagesima  nearly 
the  same  order  is  observed  in  both ;  but  from  Sep- 
tuagesima to  Easter,  in  the  American  service,  pas- 
sages from  the  prophets  of  a  penitential  character, 
or  exhorting  to  repentance,  are  read ;  from  Easter 
to  Whitsunday,  chapters  from  the  prophets  adapt- 
ed to  the  seasons;  and  from  Trinity  Sunday  to  the 
22d  Sunday  after  Trinity,  selections  from  the  His- 
torical Books.  The  remainder  of  the  year  the 
lessons  from  the  book  of  Proverbs  coincides  nearly 
with  those  in  the  English  service.  The  lessons 
from  the  New  Testament  in  the  English  Prayer 
Book,  are  those  appointed  for  the  day  of  the  month. 
In  the  American,  there  are  lessons  specially  ap- 
pointed for  all  the  Sundays  in  the  year.  The  prin- 
cipal part  of  these  alterations  were  made  in  what 
is  now  called  "  the  proposed  Book,"  or  the  Liturgy 
set  forth  under  tlie  authority  of  the  Convention  of 
1785  ;  and  the  following  reasons  are  given  for  them 
in  the  preface.  "  The  same  reasons  which  occa- 
sioned a  table  of  first  lessons  for  Sundays  and 
other  holy-days  seemed  to  require  the  making  of  a 


such  a  Book  :  And  after  every  Lesson, 
Here  ondeth  the  iirst,  or  the  secoRd  Les- 
son. (23.)  -/ 

table  of  second  lessons  also,  which  is  accordingly 
done.  Those  for  the  morning  are  intended  to  suit 
the  several  scasoas,  without  any  material  repetition 
of  the  epistles  and  gospels  for  the  same  season ; 
and  those  for  the  evening  are  selected  in  the  order 
of  the  sacred  books.  Besides  this  the  table  cf  first 
lessons  has  been  reviewed  ;  and  some  new  chap- 
ters are  introduced  on  the  supposition  of  their  being 
more  edifying  ;  and  some  transpositions  of  lessons 
have  been  made,  the  better  to  suit  the  seasons." 
The  committee  who  w^here  empowered  by  the  con- 
vention of  1785  to  form  the  Calendar,  were  the 
Rev.  Dr.  White,  tha  present  venerable  Bishop  of 
Pennsylvania,  the  Rev.  Dr.  Smiili,  and  the  Rev. 
Dr.  Wharton.  The  committee  appointed  by  the 
convention  of  1789,  to  prepare  a  Calendar  and 
Table  of  Lessons  for  morning  and  evening  prayer 
throughout  the  year,  were  the  Rev.  Dr.  Parker, 
(afterwards  Bishop  of  Massachusetts,)  the  Rev. 
Dr.  Moore,  (afterwards  Bishop  of  New-York.)  the 
Rev.  Mr.  Bond,  Dr.  Clark^on,  and  the  Rev.  Mr. 
Jarvis,  (afterwards  Bishop  of  Connecticut.)  Their 
report  having  been  amended  by  the  house  of  Bish- 
ops, was  ratified  by  the  Convention,  and  is  now 
the  order  used  in  the  American  Church. 

Note  to  the  American  edition  of  Mlieatlexj. 

(23.)  Before  every  Lesson  the  minister  is  direct- 
ed to  give  notice  to  the  people  what  chapter  he 
reads,  by  saying.  Here  beginneth  stick  a  chapter, 
or  verse  of  such  a  chapter,  of  such  a  book :  that 
so  the  people,  if  they  have  their  Bibles  with  them, 
may,  by  looking  over  them,  be  the  more  attentive. 
The  care  of  the  primitive  Church  in  this  case  was 
very  remarkable.  Before  the  Lesson  began,  the 
Deacon  first  stood  up,  calling  out  aloud,  Let  us 
listen,  my  brethren;  and  then  he  that  read  invited 
his  audience  to  attention,  by  introducing  the  Lesson 
witl»  these  words.  Thus  saith  the  Lord.  After 
every  Lesson  the  minister  with  us  is  also  directed 
to  give  notice  that  it  is  finished,  by  saying,  Here 
cndcththefrstor  second  Lesson;  which  is  the 
form  now  prescribed  instead  of  the  old  one, /fere 
endeth  such  a  chapter  of  such  a  book,  which  were 
the  words  enjoined  by  all  our  former  Liturgies. 

As  for  the  people,  there  is  no  posture  prescribed  ^ 
for  them  ;  but  in  former  times  they  always  stood,  ^ 
to  shew  their  reverence.  It  is  recorded  of  the  Jews 
in  the  book  of  Neheraiah,  that  when  Ezra  opened 
the  bonk  of  the  /otp,  in  the  sight  of  the  people,  all 
the  people  stood  up.  And  in  the  first  ages  of  Chris- 
tianity those  only  were  permitted  to  sit,  who  by 
reason  of  old  age.  or  some  other  infirmity,  were  not 
able  to  stand  throughout  the  whole  time  of  divine 
service.  Wheatley. 


MOKiUNG  PRAYER. 


89 


Te  Deum  laudamiis.  (24.) 

"WE  praise  thee,  O  God  ;  we  acknow- 
ledpfe  thee  to  be  the  Lord. 

All  the  earth  dotli  worship  thee,  the  Fa- 
ther everlasting. 

To  thee  all  Ano^els  cry  aloud  ^  the  Hea- 
vens, and  all  the  Povv'-ers  therein. 

To  thee,  Cherubim  and  Seraphim  con- 
tinually do  cry. 

Holy,  iioly,  hoi}''.  Lord  God  of  Sabaoth. 

Heaven  and  earth  are  iuU  of  the  majesty 
of  thy  glory. 

The  glorious  company  of  the  Apostles 
praise  thee. 

(24.)  In  the  circle  of  Christian  duties,  there  is 
none  niore  delightful,  none  more  generally  necessary, 
than  that  of  praise.  As  God  in  every  thing  shews 
0  mer(!y,  so  must  we  "in  every  thing  give  thanks, 
(1  Thess.  V.  IS.)  teaching  and  admonishing  one 
another  in  psalms  and  hymns  and  spiritual  songs, 
Kini,-ing  with  grace  in  our  hearts  unto  the  Lord." 
(C^I.  iii.  16.)  Hymns  of  praise  are  peculiarly  be- 
coming in  the  house  of  God :  and  from  the  days  of 
our  Saviour  and  his  Apostles  to  the  present  times, 
the  recitation  of  songs  of  thanksgiving  has  eyer 
constituted  one  principal  part  of  the  public  wor- 
ship. 

Besides  the  Psalms,  and  the  sacred  writings, 
hymns  of  human  composition  were  admitted  into 
0  the  public^  service.  Such,  in  all  probabihty,  was 
'  the  hymn,  which  a  Roman  historian  and  inquisitor 
iiiforms  us,  the  Christians  of  the  first  ages,  "  in 
their  anteiucan  assemblies,  addressed  to  Christ  as 
God." 

From  ancient  canons  and  authentic  records  it  ap- 
pears, that  hymns  were  intermingled  with  the  other 
pans  of  the  service,  and  in  particular,  that  after  the 
rcadingof  a  portion  of  the  Old  and  New  Testament, 
a  psalm  or  hymn  was  usually  sung.  Now  this  is 
the  very  order  which  the  Church  of  England  ob- 
serves in  her  service.  Both  in  her  Morning  and 
Evening  Prayer,  she  appoints  a  hymn  to  be  used 
after  the  first  Lessen,  and  another  after  the  second. 

By  this  grateful  variety  the  mind  of  the  devout 
worshipper  is  secured   against  distraction,  relieved 
I  from  languor,  and  enabled  to  proceed  with  atten- 
*  I  tion  and  fervour.  SnEPHERn. 

•|  This  ancient  and  excellent  Hymn  is  said  to  have 
been  composed  by  St.  Ambrose  and  first  sung  at 
the  baptism  of  St.  Augustin  :  though  afterward  the 
people,  as  St.  Ambrose  himself  saith,  daily  repeat- 
ed it  with  great  devotion  and  delight.  It  contains 
three  particulars.  First,  an  act  of  praise  ofiered  to 
God  by  us,  and  by  all  creatures  as  well  in  earth  as 
in  heaven ;  particulaiiy  the  angt-ls,  and  the  saints 
which  are  there,  join  vn'ith  us.     Secondly,  a  con- 

12 


The  goodly  fellowship  of  the  Prophets 
praise  thee. 

The  noble  array  of  Martyrs  praise  thee. 

The  holy  Church,  throughout  all  the 
world,  doth  acknowledge  thee  : 

The  Father,  of  an  infinite  majesty  ; 

Thine  adorable,  true,  and  only  Son ; 

Also  the  Holy  Ghost,  the  Comforter. 

Thou  art  the  King  of  Glory,  O  Christ. 

Thou  art  the  everlasting  Son  of  the  Fa- 
ther. 

When  thou  tookest  upon  thee  to  deliver 
man,  thou  didst  humble  thyself  to  be  born 
of  a  virgin. 

fession  of  faith  ;  declaring  the  general  consent  unto 
it,  and  the  particulars  of  it ;  namely,  concerning 
every  Person  in  the  Trinity,  the  Father,  Son,  and 
Holy  Ghost ;  and  more  largely  concerning  the  Son. 
as  to  his  divinity,  his  humanity,  and  particularly 
his  incarnation  ;  his  death  ;  his  present  glory  ;  and 
his  return  to  judgment.  Thirdly,  a  supplication 
grounded  upon  it ;  1.  for  all  his  people,  that  they 
may  be  preserved  here,  and  saved  hereafter;  2.  for 
ourselves,  who  daily  praise  him,  that  we  may  be 
kept  from  future  sin,  and  be  pardoned  for  what  is 
past,  because  we  trust  in  him.      Dean  Comber. 

It  appears  certain,  that  this  hymn  was  used  gen-       --. 
erally  by  the  Church  in  her  publicjc  devotions  be-       * 
fore  the  middle  of  the  sixth  century,  at  which  time 
St.  Bennet  instituted  his  order,  and  prescribed  the 
singing  of  this   hymn  as  one   of  his   rules.  Dr. 
Nicholls.     The  author  however  was  probably  not 
St.  Ambrose,  but  Nicetius.  a  Bishop  who  lived  at 
that  time.    But  be  he  the  author,  or  be  he  not,  the 
frame  is  so  excellently  modclied,  that  the  Church    /^ 
could  not  injoin  a  better  of  human  structure:  and    ''■ 
indeed  it  is  the  structure  only  that  is  human,  the 
materials  being  divine,  and  of  sacred  derivation. 

UEstrange. 

Whoever  was  the  author  of  the  Te  Deum.  its 
excellence  is  surpassed  by  no  human  composition. 
Indeed  the  composition  alone  is  human,  the  mate- 
rials are  of  divine  original.  Ever  since  its  intro- 
duction into  the  offices  of  the  Church,  Avhich  took 
place  in  the  sixth  ceiiturv,  it  has  deservedly  been 
held  in  the  highest  estimation.  And  the  venera- 
ble compilers  of  our  Liturgy  have  with  great  pro- 
priety retained  this  hymn  in  the  daily  Morning  ser- 
vice. 

It  was  the  complaint  of  Dr.  Bennet,  and  is  still  to 
be  lamented,  that  in  the  use  of  this  hymn  many  are 
exceedingly  careless.  Some  repeat  it  with  so  little 
attention  and  zeal,  that  they  seem  neither  to  regard 
what  they  say,  nor  to  consider  to  whom  the  hyma 
is  addressed.  The  language,  he  observes,  is  won- 
derfully sublime  and  affectionate,  and  we  cannot 


90 


MORNING  PRAYER. 


utter  any  thing  more  pious  and  heavenly.  Let  our 
souls  be  warmed  with  correspondent  affections. 
Let  us  mentally  speak  the  versiclcs,  which  we  do  not 
pronounce  with  our  lips,  and  make  the  whole  hymn 
one  continued  act  of  ardent  and  intense  devotion. 

Of  the  various  excellencies  of  Te  Deum,  its  me- 
thodical composition  is  not  the  least  considerable. 
It  is  divided  into  three  parts,  each  in  its  original 
form,  composed  of  ten  versicles.  In  its  present 
state  it  is  observable,  that  there  is  an  odd  vcrsicle, 
and  that  the  first  part  consists  only  of  nine ;  for  the 
versicles  which  were  formerly  the  first  and  second, 
have  since  been  united  into  one. 

The  first  part  is  an  act  of  praise,  or  an  amplified 
Doxology. 

The  second,  a  confession  of  the  leading  articles 
of  the  Christian  Faith. 

The  third  contains  intercessions  for  the  whole 
Church,  and  supplications  for  ourselves. 

The  nine  introductory  versicles,  which  anciently 
were  ten,  are  entirely  eucharistical,  consisting  of 
praise.  Having  heard  the  promises,  or  threats  of 
the  Almighty,  and  persuaded  by  the  precepts,  or 
warned  by  the  examples,  contained  in  the  first 
Lesson,  we  begin  this  hymn  with  praising  the  in- 
spirer  of  the  sacred  volume  from  which  the  Lesson 
is  extracted. 

1.  We  first  express  our  gratitude  to  God,  and  ac- 
knowledge his  supreme  authority  over  all  his  crea- 
tures. 2.  To  heighten  our  devotion,  we  turn  our 
eyes  towards  the  rational  part  of  his  creation  upon 
earth,  who  in  general  we  presume,  as  well  as  our- 
selves, daily  perform  this  duty.  3.  We  then  direct 
our  attention  to  the  inhabitants  of  Heaven,  one 
principal  part  of  whose  employment,  and  one  chief 
source  of  whose  happiness,  we  are  taught  to  be- 
lieve, is  to  glorify  God's  holy  name. 

4.  This  hymn  not  only  opens  to  us  a  view  of 
Heaven,  but  with  the  evangelical  prophet  (Isa.  vi. 
3.)  and  beloved  disciple  (Rev.  iv.  S.)  it  carries  us 
thither,  to  behold  the  various  order  of  angels,  che- 
robira,  seraphim,  and  all  the  heavenly  powers. 
5.  In  honour  of  the  glorious  trinity,  they  continual- 
ly sing,  "  Holy,  Holy,  Holy,  Lord  God  of  Hosts, 
the  whole  earth  is  full  of  thy  glory :"  la  which 
divine  hymn  they  acknowledge  God  to  be  Jehovah- 
Sabaoth,  [Sabaoth  is  the  plural  number  of  a 
Hebrew  word,  and  signifies  armies,  or  hosts,  as 
it  is  commonly  rendered  in  the  translation  of  the 
Bible.']  or  the  original  author  and  absolute  gover- 
nor of  all  powers  both  in  heaven  and  earth — 6,  7, 8, 
9.  The  hymn  proceeds  to  invite  us  to  join  with 
the  angelic  Hosts,  with  the  prophets,  apostles,  and 
martyrs,  in  praises  to  God  now,  as  we  expect  to  be 
united  with  them  in  glory  hereafter. 

The  ten  following  versicles,  which  compose  the 
serond  part  of  the  hymn,  are  a  confession  of  faith, 


each  article  of  which  contains  an  additional  motive 
to  praise  God. 

The  Angels  and  glorified  spirits  see  God  face  to 
face.  As  we  behold  his  glory  only  by  the  eye  of 
faith,  we  cannot  better  set  forth  his  praise,  than  by 
giving  our  unfeigned  assent  to  his  revelation,  and 
by  professing  our  faith  in  him,  whom  the  Host  ot 
Heaven  worship  and  adore.  10.  As  members  ot 
the  holy  Catholic  Church,  we  acknowledge  the  ever- 
blessed  Trinity,  11.  the  infinite  majesty  of  the  Fa- 
ther, 12.  the  honor  due  to  his  only  begotten  Son, 
our  Lord  and  Saviour,  13.  and  the  divinity  and 
personaUty  of  the  Holy  Ghost,  our  advocate  in 
Heaven,  our  comforter  on  earth.  14.  More  espe- 
cially we  address  ourselves  to  our  Redeemer,  and 
as  he  is  very  God  of  very  God,  we  acknowledge 
him  to  be  the  King  of  glory,  a  title  appropriated  to 
the  Lord  of  Hosts  ."done.  15.  We  declare,  that  he 
is  the  everlasting  Son  of  the  Father,  not  created  as 
angels,  nor  adopted  as  men,  but  by  eternal  gen- 
eration begotten  of  the  Father,  with  whom  he  is 
co-eternal  and  co-equal.  16.  The  hymn  proceeds 
to  celebrate  his  mercies,  and  with  joy  and  thank- 
fulness declares  that,  when  he  undertook  to  dehver 
us  from  death  eternal,  and  to  accomplish  our  re- 
demption, he  disdained  not  to  be  conceived  in  the 
womb  of  the  Virgin  Mary,  to  partake  of  the  same 
nature,  and  to  become  subject  to  the  same  infirmi- 
ties with  ourselves.  17.  Being  thus  God  and  man, 
he  submitted  to  the  cruel  death  of  the  cross,  and  by 
dying  for  us  overcame  death,  and  disarmed  it  of 
the  sharpness  of  its  sting.  By  his  meritorious  suf- 
ferings he  has  procured  for  all  true  believers,  ad- 
mission into  the  kingdom  of  Heaven,  from  which 
they  were  excluded  by  their  own  sins,  as  Avell  as 
through  the  transgression  of  their  primitive  father. 

18.  Our  blessed  Redeemer,  as  the  reward  of  his 
obedience,  sits  on  the  right  hand  of  God.  He  has 
ah-eady,  in  his  human  nature,  taken  possession  of 
the  kingdom  of  glory  in  the  name  of  all  his  faithful 
followers,  and  dispenses  it  to  all  that  believe  in  him. 

19.  From  this  height  of  glory,  we  believe,  that  he, 
the  man  Jesus  Christ,  will  come  to  be  our  judge  ; 
and  if  we  honestly  endeavodr  to  conform  our  lives  -f 
to  his  Gospel,  our  very  judge,  who  is  now  our  me-    ^ 
diator  and  intercessor,  will  be  our  advocate   and 
friend. 

20.  Here  our  thanksgiving  and  confession  of 
faith  are  naturally  turned  into  prayer. — Having  con- 
templated the  Saviour  of  the  world,  in  his  eternal 
glory,  and  in  his  state  of  humiliation  and  exalta- 
tion, we  intercede  for  all  the  people  of  God,  im- 
ploring internal  assistance,  and  everlasting  salva- 
tion :  We  beseech  him  to  help  them  with  his 
grace,  and  to  enable  them  to  perform  their  duty 
upon  earth,  and,  21.  finally  by  his  infinite  mercy, 
to  admit  them  to  be  numbered  with  those  departed 


MORNING  PRAYER. 


91 


"When  thou  hadst  overcome  the  sharpness 
of  death,  thou  didst  open  the  kingdom  of 
heaven  to  all  believers. 

Thon  sittest  at  the  right  hand  of  God,  in 
the  glory  of  the  Father. 

We  believe  that  thou  shalt  come  to  be  our 
Judge. 

We  therefore  pray  thee,  help  thy  servants, 
whom  thou  hast  redeerped  with  thy  precious 
blood. 

Make  them  to  be  numbered  with  tliy 
saints,  in  glory  everlasting, 

O  Lord,  save  thy  people,  and  bless  thine 
heritage. 

Govern  them,  and  lift  them  up  for  ever. 

Day  by  day  we  magnify  thee  ; 

Saints  whom  he  has  already  received  into  his  rest 
and  will  reward  with  his  g'ory.  22.  That  we  may 
be  assured  of  obtaining  this  lieavenly  inheriiance, 
we  entreat  him  to  save  his  people  from  all  evil, 
and  bless  his  peculiar  heritage,  the  Christian 
Church.  23.  We  beseech  the  shepherd  of  our 
souls  to  guide  and  direct  us,  v/henevcr  we  err  and 
stray,  and  when  we  stumble,  and  are  liable  to  fall, 
to  hft  us  up,  to  strengthen  and  support  us  against 
our  spiritual  adversaries.  24.  This  protection  and 
support  for  ourselves  and  others,  we  solicit  with 
humble  confidence,  because  agreeably  to  God's  will 
and  our  duty,  we  daily  magnify  his  name  in  hymns, 
and,  25.  worship  him  constandy  in  our  prayers. 
26.  Sensible  of  our  own  infirmities,  and  assured 
that  praise  is  not  acceptable  from  the  lips  of  sin- 
ners, we  pray  that  we  may  be  kept  this  day  from 
committing  sin  ;  that  temptation  may  neither  de- 
prive us  of  the  benefit  of  our  present  devotions,  nor 
indispose  us  for  the  return  of  duty  on  the  following 
morn.  27.  We  know,  that  our  transgressions  are 
numerous  and  grievous.  We  therefore  beseech 
Christ  not  only  to  preserve  us  from  falling  into  sin, 
A  but  also  to  forgive  our    past  offences.     We  be- 

'^  seecli  him  to  look  on  our  frailty  and  strengthen  us; 
on  our  guilt  and  pardon  us.  We  therefore  reiterate 
our  fervent  ])etition,  have  mercy  upon  us.  28.  Un- 
less we  find  mercy  for  our  past  sins,  we  must  be 
condemned,  and  escept  we  obtain  the  grace  of  fu- 
ture assistance,  we  shall  be  overcome  by  our  sjjirit- 
ual  adversaries  :  Ave  therefore  pray  the  third  time, 
that  his  mercy  may  lighten  or  fall  upon  us,  and  that 
it  may  comfort  and  invigorate  us.  Here  we  plead 
not  our  merits  but  our  distress.     On  ourselves  and 

„./*^all  sublunary  power  we  renounce  dependence.  Our 
confidence  and  trust  we  place  only  in  his  mercy 
and  truth.  29.  He  who  is  faithful  and  just  has 
promised,  that  he  will  save  those  who  put  their 
trust  in  him.  We  therefore  conclude  this  hymn  in 
the  words  of  the  Psalmist,  expressing  our  hope, 
fJiat  we  are  in  the  number  of  those  that  trust  in 


And  we  worship  thy  name  ever,  world 
without  end. 

Vouchsafe,  O  Lord,  to  keep  us  this  day 
without  sin. 

O  Lord,  have  mercy  upon  us,  have  mercy 
upon  us. 

O  Lord,  let  thy  mercy  be  upon  us,  as  our 
trust  is  in  thee. 

O  Lord,  in  thee  have  I  trusted  ;  let  me 
never  be  confounded,  i 

1  Or  this  Canticle.  (24.) 
Benedicite,  omnia  opera  Domini. 
O  ALL  ye  Works  of  the  Lord,  bless  ye 
the  Lord  ;  praise  him,  and  magnify  him  for 
ever. 

him,  and  our  confidence  that  we  shall  not  eventual- 
ly be  ashamed,  confounded,  or  disappointed  of  our 
hope.  Shepherd. 

If  it  should  be  asked  why  the  Doxoloi^y,  is  not 
to  be  used  at  the  end  of  this  hymn,  it  may  be  re- 
plied that  the  hymn  itself  is  but  an  enlarged  Dox- 
ology.  It  is  also  to  be  further  observed,  that  there 
is  no  authority  for  responding  Amen,  at  the  close 
of  it.  T.  c,  B. 

(24.)  The  Song  of  the  Three  Children  is  some- 
times used,  instead  of  the  "  Te  Deum,"  after  the 
first  lesson :  which,  though  it  be  not  canonical 
Scripture,  is  an  exact  paraphrase  of  the  148th 
Psalm,  being  an  elegant  summons  to  all  God's 
works  to  praise  him,  intimating  that  they  all  set 
forth  his  glory,  and  inviting  us,  who  have  the  benefit 
of  them,  to  praise  and  magnify  his  name  with 
them.  It  begins  with  the  whole  creation,  even  "  all 
the  works  of  the  Lord,"  and  then  particularizes 
the  several  parts  of  it  with  their  inhabitants. 

Dean  Comber. 

This  was  an  ancient  hymn  in  the  Jewish 
Church,  and  adopted  into  the  Christian  worship  in  • 
public  devotion  from  very  early  times :  being  used, 
as  St.  Augustin  affirms,  in  his  time,  on  the  solemn 
festivals  of  the  Church.  Indeed  our  Church  doth 
not  accept  it  for  canonical  Scripture,  because  it  is 
not  found  in  the  Hebrew,  nor  was  allowed  in  the 
Jewish  canon.  But,  by  whomsoever  and  upon 
whatever  occasion  it  was  composed  or  uttered,  it 
is  not  only  very  ancient,  but  is  a  pious  form  of 
praise,  and  fit  to  excite  a  spirit  of  devotion  in  the 
reader.  Dr.  Nicholls,  Dean  Comber. 

St.  Cyprian  quotes  it  as  a  part  of  the  holy  Scrip- 
tures :  in  which  opinion  he  is  seconded  by  Ruffinus, 
who  very  severely  inveighs  against  St.  Jerome  for 
doubting  of  its  divine  authority ;  and  informs  us, 
that  it  was  used  in  the  Church  long  before  his  time, 
who  himself  lived  A,  D.  390.  And  when  after- 
wards it  was  left  out  by  some  that  performed  di- 
vine service,  the  fourth  council  of  Toledo,  in  the 


92 


MORNING  PRAYER. 


O  ye  Angels  of  the  Lord,  bless  ye  tlic 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Heavens,  bless  ye  the  Lord  ;  praise 
him,  and  magnify  hiin  for  ever. 

O  ye  AVaters  that  be  above  the  Firma- 
ment, bless  ye  the  Lord ;  praise  him,  and 
maornify  him  for  ever. 

O  all  ye  Powers  of  the  Lord,  bless  ye 
ihe  Lord  ;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Sun  and  ]\loon,  bless  ye  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Stars  of  heaven,  bless  ye  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Showers  and  Dew,  bless  ye  the  Lord ; 
praise  him,  and  magnify  him  for  ever. 

0  yc  Winds  of  God,  bless  ye  the  Lord  ; 
praise  him,  and  magnify  him  forever. 

O  ye  Fire  and  Heat,  bless  yo  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Winter  and  Summer,  bless  yc  the 
Lord;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Dews  and  Frosts,  bless  jq  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Frost  and  Cold,  bless  ye  the  Lord ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Ice  and  Snow,  bless  ye  the  Lord ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Nights  and  Days,  bless  ye  the  Lord ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Light  and  Darkness,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Lightnings  and  Clouds,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

year  663,  commanded  it  to  be  used,  and  excommu- 
nicated the  Priests  that  omitted  it.  Our  Church 
indeed  docs  not  receive  it  for  canonical  Scripture, 
because  it  is  not  to  be  found  in  the  Hebrew,  nor 
was  aHowed  in  the  Jewish  canon :  but  it  is  not- 
withstanding an  exact  paraphrase  of  the  148th 
Psalm,  and  so  like  it  in  words  and  sense,  that  who- 
ever despiseth  this,  rcproachcth  that  part  of  the 
canonical  writinsjs. 

As  to  the  subject  of  it,  it  is  an  elegant  summons 
to  all  God's  works  to  praise  him:  intimatiug  that 
they  all  set  out  his  glory,  and  invite  us,  who  have 
the  benefit  of  them,  to  join  with  these  three  chil- 
dren (to  whom  so  great,  and  wonderful  a  deliver- 
ance was  given)  in  praising  and  magnifying  the 
Lord  for  ever. 

So  that  when  we  would  glorify  God  for  his 

Torks,  which  is  one  main  end  of  the  Lord's  day  ; 

when  the  lesson  treats  of  the  creation,  or  sets 
r 


O  let  the  Earth  bless  the  Lord  ;  yea, 
let  it  praise  him,  and  magnify  him  for 
ever. 

O  ye  Mountains  and  Hills,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  all  ye  green  Things  upon  earth,  bless 
ye  the  Lord  ;  praise  him,  and  magnify  him 
for  ever. 

O  ye  Wells,  bless  ye  the  Lord  ;  praise 
him,  and  magnify  him  for  ever. 

O  ye  Seas  and  Floods,  bless  yo  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  ye  Whales,  and  all  that  move  in  the 
waters,  bless  ye  the  Lord ;  praise  him,  and 
magnify  him  for  ever. 

O  all  ye  Fowls  of  the  air,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  all  ye  Beasts  and  Cattle,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Children  of  Men,  bless  yc  the  Lord  ; 
praise  him,  and  magnify  him  for  ever. 

O  let  Israel  bless  the  Lord ;  praise  him, 
and  magnify  him  for  ever. 

O  ye  Priests  of  the  Lord,  bless  ye  the 
Lord ;  praise  him,  and  magnify  him  for 
ever. 

O  ye  Servants  of  the  Lord,  bless  ye  the 
Lord  ]  praise  him,  and  magnify  him  for 
ever. 

O  ye  Spirits  and  Souls  of  the  righteous, 
bless  ye  the  Lord ;  praise  him,  and  magnify 
him  for  ever. 

O  ye  holy  and  humble  Men  of  heart,  bless 
ye  the  Lord  ;  praise  him,  and  magnify  him 
for  ever. 

before  us  the  wonderful  works  of  God  in  any  of 
his  creatures,  or  the  use  he  makes  of  them  either 
ordinary  or  miraculous  for  the  good  of  the  Church  ; 
this  hymn  may  very  seasonably  be  used.  Though 
in  the  first  Common  Prayer  Book  of  King  Edward 
VI.  Te  Deum  was  appointed  daily  throughout  the 
year,  except  in  Lent,  all  the  which  time  in  the 
place  of  7'e  Deum,  Benediclte  was  to  be  used.  So 
that,  as  I  have  already  observed,  they  were  not  ori- 
ginally inserted  for  choice  :  but  to  be  used  at  differ- 
ent parts  of  the  year.  But  when  the  second  book 
came  out  with  double  Hymns  for  the  other  Lesson  ; 
these  also  were  left  indifferent  at  the  discretion  of 
the  minister,  and  the  words.  Or  this  Canticle  in- 
serted before  the  Hymn  we  are  now  speaking 
of.  Wheatley. 

This  and  the  Te  Deum  are  the  only  hymns  used 
in  our  service,  that  are  of  man's  composing.  Our 
Chuich  being  careful,  even  beyond  all  the  ancient 


MORNING 

1  Then  shall  he  read,  in  like  manner,  the 
second  Lesson,  (25.)  taken  out  of  the 
New  Testa^nent.  according  to  the  Table 
or  Calendar  ;  and  after  that,  the  follow- 
ing' Psalm. 

Jubilate  Deo.  Psalm  c.  (26.) 
O  BE  joyful  ill  the  Lord,  all  ye  lands; 
serve  the  Lord  with  gladness,  and  come  be- 
fore his  presence  with  a  song. 

Be  ye  sure  that  the  Lord" he  is  God;  it  is 
he  that  hath  made  us,  and  not  we  ourselves  ; 
we  are  liis  people  and  tlie  sheep  of  his  pasture. 
O  go  your  way  into  his  gates  with  thanks- 
giving, and  into  his  courts  with  praise  ;  be 
thankful  unto  him,  and  speak  good  of  his 
name. 

•  Churches,  ia  singing  to  God,  to  sing  in  the  words 
.of  God.  Dr.  Bisse. 

y^  (25.)  The  cause  of  reading  first  the  Old  Testa- 
ment, then  the  New,  and  always  somewhat  out  of 
both,  is  most  likely  to  have  been  that  which  Justin 
Martvr  and  St.  Augustin  observe  in  comparing  the 
/",  two  Testament^  "  The  Apostles,"  saith  the  one, 
^  "  have  taught  us,  as  themselves  did  learn,  first  the 
precepts  of  the  Law,  and  then  the  Gospels.  For 
what  else  is  the  Law,  but  the  Gospel  foreshowed  ? 
J  What  other  the  Gospel,  than  the  Law  fulfilled  ?" 
In  like  sort  the  other,  '=  What  the  Old  Testament 
hath,  the  very  same  the  New  containeth  ;  but  that 
v.-hich  lieth  there  as  under  a  shadow,  is  here 
brought  forth  into  the  open  sun.  Things  there  pre- 
figured are  here  performed."  Again,  "In  the  Old 
Testament  there  is  a  close  comprehension  of  the 
Nev/ ;  in  the  New,  an  open  discovery  of  the  Old.  To 
be  short,  this  method  of  pubUck  reading  either  pur- 
posely did  tend,  or  at  the  leastwise  doth  fitly  serve, 
that  from  smaller  things  the  minds  of  the  hearers 
may  go  forward  to  the  knowledge  of  greater,  and  by 
degrees  climb  up  from  the  lowest  to  the  highest 
things.  Hooker. 

As  by  this  harmony  of  the  lessons  the  faith  of 
the  hearers  is  established ;  so  by  the  order,  where- 
in they  are  read,  the  understanding  is  enlightened. 
Whilst  therefore  the  lessons,  whether  out  of  the 
Old  or  New  Testament,  are  read  in  our  ears,  we 
should  not  let  them  pass  away  as  a  vulgar  history, 
or  an  idle  legend,  or  as  the  word  of  man :  but  rev- 
erently listen  to  it,  as  it  is  in  truth  the  word  of 
God.  For  the  minister  in  reading  the  Scriptures 
is,  even  as  Aaron  was,  the  mouth  of  God  to  the 
people :  for  v/hich  cause  he  is  directed  to  turn  his  face 
to  them  as  speaking  to  them  from  God,  and  to  read 
standing,  to  signify  his  authority.  When  there- 
fore he  standeth  up  in  order  to  read  the  lesson,  let 
every  devout  hearer  take  that  advice,  which  EU 
gave  to  Samuel,  waiting  likewise  in  the  sanctuary, 
saying  within  himself:  "  Speak,  Lord ;  for  thy  ser- 


PRAYER.  93 

For  the  Lord  is  gracious,  his  mercy  is  /  .'y 
everlasting;  and  his  truth  endureth  from  ^^"^ 
generation  to  generation. 

1  Or  this  Hymn.  (27.) 

Benedictus.  St.  Lnke  i.  68. 

BLESSED  be  the  Lord  God  of  Israel ;  for 
he  liath  visited  and  redeemed  his  people  ; 

And  hath  raised  up  a  mighty  salvation  for 
us,  in  the  house  of  his  servant  David  ; 

As  he  spake  by  the  mouth  of  his  holy  Pro- 
phets, which  have  been  since  the  world  be- 
gan : 

That  we  should  be  saved  from  our  ene- 
mies, and  from  the  hand  of  all  that  hale 
us.  ^ 

vant  heareth."  1  Sam.  iii.  9.  And  let  us  not  only 
hekrken,  but  apply  what  we  hear;  if  examples,  let 
these  lead  us;  if  precepts,  let  these  teach  us;  if 
commands,  let  these  bind  us  ;  if  promises,  let  these 
encourage  us;  if  threats,  let  these  warn  us  ;  if  mer- 
cies, let  these  comfort  us  ;  if  judgments,  let  these 
awaken  us.  In  whatsoever  way  the  Lesson  brings 
us  instruction  in  righteousness,  which  it  always 
does  in  some  way,  let  us  at  the  close  answer  with 
the  congregation  of  Israel,  saying  in  our  hearts,  "all 
that  the  Lord  hath  spoken,  we  will  do."  Exod. 
xix.  8.  Dr.  Bisse. 

(26.)  This  Psalm  is  called  Jubilate  Deo,  from 
its  initial  words  in  the  Latin  version,  or  in  English. 
"  O  be  joyful  in  the  Lord."  Its  Hebrew  title  is,  A 
Song  of  Praise.  It  is  said  to  have  been  compos- 
ed by  David  upon  occasion  of  a  publick  thanks- 
giving, and  was  sung  by  the  Jewish  Church  at  the 
oblation  of  the  peace-offering,  as  the  priest  was  en- 
tering into  the  temple.  And  immediately  after 
hearing  the  Gospel  of  peace,  it  is  a  form  of  praise 
perfectly  suitable  to  every  Christian  assembly. 
For  the  divine  attributes  here  celebrated,  gracious 
goodness,  everlasting  mercy,  never-failing  truth, 
and  parental  care,  are  in  the  Gospel  most  fully 
displayed. 

This  hymn  was  first  added  to  our  Morning  Pray- 
er in  the  Second  Book  of  Edward  VI. 

Shepherd. 

(27.)  Having  expressed  our  thankfulness  to  God 
in  one  of  the  abovementioned  Hymns  for  the  light 
and  instruction  we  have  received  from  the  first 
Lesson ;  we  are  fitly  disposed  to  hear  the  clearer 
revelations  exhibited  to  us  in  the  second. 

I.  As  to  the  second  Lesson  in  the  Morning,  it  is 
always  taken  out  either  of  the  Gospels  or  the  Acts ; 
which  contain  an  historical  account  of  the  great 
work  of  our  redemption :  and  therefore  as  the  angel, 
that  first  published  the  glad  tidings  of  salvation, 
was  joined  by  a  multitude  of  the  heavenly  hosts, 
who  all  break  forth  in  praises  to  God;  so  when  the 


94 


MORNING  PRAYER. 


1"  Then  shall  be  said  the  Apostles^  Creed, 
hy  the  Min ister  and  the  People,  standing  : 
And  any  Chnrches  may  otnit  the  icords, 
He  descended  into  Hell,  or  may,  instead 
of  them,  nse  the  words,  He  went  into  the 
place  of  dopartedSpirits,  lohich  are  consid- 
ered as  words  of  the  same  ineaning  in 
the  Creed.  (28.) 

same  tidings  are  rehearsed  by  the  Priest,  both  he 
uud  the  people  immediately  join  their  mutual  gra- 
tulations,  praising  God,  and  saying,  Blessed  be  the 
Lord  God  of  Israel,  for  he  hath  visited  and  re- 
deemed his  people  ;  and  hath  raised  up  a  mighty 
salvation  for  us  in  the  house  of  his  servant  Da- 
vid, d^'C.  Being  the  Hymn  that  was  composed  by 
good  old  Zacharias,  at  the  circumcision  of  his  son, 
St.  John  the  Baptist,  and  containing  a  thanksgiving 
to  God  for  t!ic  incarnation  of  our  Saviour,  and  for 
those  unspeakable  morcics,  which  (though  they 
v/cre  not  then  fully  completed)  were  quickly  after- 
wards the  subject  of  the  whole  Church's  praises. 

Wheatley. 

When  the  Gospel  was  first  published  to  the 
world,  the  angels  sang  praise;  and  all  holy  men  to 
whom  it  was  revealud,  entertained  these  "  good 
tidings"  with  great  joy.  And  since  it  is  our  duty 
also,  whenever  we  hear  the  Gospel  read,  to  give 
glory  to  God,  therefore  the  Church  appoints  this 
bymn,  which  was  composed  by  holy  Zacharias 
upon  the  first  notice  that  God  had  sent  a  Saviour 
to  mankind,  and  is  one  of  the  first  Evangelical 
hymns  indited  by  God's  Spirit  upon  this  occasion. 
Its  original  therefore  is  divine,  its  matter  unexcep- 
tionable, and  its  fitness  for  this  place  unquestion- 
able. Dean  Comber. 

The  Benedicttis,  as  it  stands  in  the  English 
Book,  comprehends  the  entire  prophecy  of  Zach- 

0  arias;  but  on  account  of  its  length,  and  the  parti- 

1  cular  application  of  the  latter  part  of  it,  the  English 
/         Clergy  generally  give  the  preference  to  the  Hun- 

J  dreth  Psalm.  In  the  American  Book,  the  last  ten 
verses  are  judiciously  omitted.  "  This  omission 
from  the  Benedictus,"  says  Bishop  White,  "was 
on  the  same  principle  with  that  from  the  '  Venite,' 
but  I  wish  it  had  ended  with  the  3d  verse." 

T.  C.  B. 

(28.)  A  sound  faith  is  essentially  necessary  to  a 
correct  practice.  It  lies  at  the  foundation  of  all 
true  reUgion,  and  without  it,  no  man  can  worship 
God  aright.  "  He  that  cometh  to  God,  must  beHeve 
that  he  is,  and  that  he  is  a  rewarder  of  them  that 
diligently  seek  him."  The  holy  Scriptures  con- 
stantly urge  the  necessity  of  a  correct  and  living 
faith,  and  describe  it  as  an  instrument  or  medium, 
appointed  of  God,  through  which  we  are  made  par- 
takers of  the  various  and  important  blessings  of  sal- 
vation.   These  scriptures  themselves  since  they 


I  BELIEVE  in  God,  the  Father  Al- 
mighty, Maker  of  heaven  and  eartli : 

And  in  Jesns  Christ,  his  only  Son,  our 
Lord ;  Who  was  conceived  by  the  Holy 
Ghost,  Born  of  the  Vir^jin  Mary,  Suffered 
under  Pontius  Pilate,  Was  crucified,  dead, 
and  buried  ;  He  descended  into  hell ;  The 
third    day    he  rose    from    the    dead ;   He 

are  the  only  revelation  of  divine  truth,  and  contain 
every  thing  necessary  for  a  Christian  to  beUeve, 
must  constitute,  in  the  largest  sense,  our  Creed,  or 
rule  of  faith.  But  since  the  scriptures,  besides  the 
fundamental  doctrines  of  Christianity,  comprehend 
also  a  groat  variety  of  truths  of  less  importance,  it 
became  expedient  for  the  Church  to  frame  a  sum- 
mary of  the  articles  of  indispensable  belief,  which 
might  be  readily  learned,  and  easily  understood  by 
all  her  members. 

To  these  articles  of  our  belief  we  give  the  name 
of  Creed — a  term  derived  from  the  Latin  word 
Credo,  which  signifies,  I  believe.  In  the  Eastern 
Churches,  it  was  commonly  called  Sumbolon,  from 
the  word  Sumballo,  to  put  together. 

The  Creed  which  stands  first  in  order,  in  our 
Liturgy,  is  called  the  Apostles'  Creed.  This 
Creed  is.  properly  speaking,  a  profession  of  faith  in 
the  holy  and  undivided  Trinity.  In  this  point  of 
view,  it  corresponds  with  the  Doxology,  which  is 
a  very  compendious  catholic  creed  ;  and  they  both 
derive  their  origin  principally  from  the  form 
of  Baptism  delivered  by  our  Lord.  There  is 
an  ancient,  though  fabulous,  tradition,  that  this 
Creed  was  the  joint  work  of  the  Apostles: — each 
one  furnishing  an  article  till  the  whole  was  com- 
pleted. But  it  was  termed  the  Apostles'  Creed, 
not  because  it  was  composed  by  the  Apostles  them- 
selves, in  the  very  form  of  words  in  which  it  is  now 
expressed,  but  partly  because  its  doctrines  are  the 
doctrines  taught  by  the  Apostles,  and  partly  bo-  ' 
cause  it  is  derived  from  Churches  which  we.re 
termed  ApostoUc. — It  was  an  ancient  custom  to 
call  those  Churches,  in  which  any  .pMsoa  had  per- 
sonally taught,  especially  if  he  had  resided  there 
any  considerable  time,  or  had  died  there,  Apostolic 
Churches.  Such  were  the  Churches  of  Jerusa- 
lem. Corinth,  Ephesus,  and  Antioch.  in  the  East>  O 
Such  too  was  Rome,  in  the  west,  where  St.  Paul 
and  St.  Peter  had  lived,  aad  had  been  martyred. 
When  any  one  in  the  western  world,  spoke  of  the 
Apostolic  Church,  Rome  was  supposed  to  be  un- 
derstood, because  no  other  could  be  thus  designated. 
Hence,  their  Bishop  came  to  be  called  the  Apos- 
tolic Bishop;  their  see,  the  Apostlic  see;  their  ^ 
faith,  the  Apostolic  faith ;  and  among  the  rest,  the 
Creed  they  used,  the  Apostolic  Creed. 

It  is  not  without  propriety,  therefore,  that  this 
Creed  takes  its  name  from  the  Apostles.    It  con- 


MORNING  PRAYER. 


95 


ascended  into  heaven,  And  sitteth  on  the 
right  haiid  of  God  the  Father  Ahnighty ; 

tains  an  excellent  epitome  of  the  doctrines  which 
ihey  taught — expressed,  as  nearly  as  possible,  in 
their  own  words:  And  though  some  of  its  arti- 
cles were  added  in  latter  times,  the  greater  part  of 
it  is  probably  derived  from  the  usage  of  the  Apos- 
tles. 

That  Creeds,  not  unlike  that  now  under  consi- 
deration, were  used  by  the  Apostles,  we  have  the 
fullest  reason  to  believe.  Irena;us,  the  scholar  of 
Polycarp,  the  disci[!le  of  St.  John,  repeats  a  Creed 
similar  to  ours,  and  assures  us  that  "the  Church, 
dispersed  throughout  the  whole  world,  had  received 
this  faith  from  the  Apostles  and  their  disciples." 
And  Tertullian  gives  us  a  Creed  of  similar  import, 
declaring  that  it  had  been  current  '•  as  a  rule  of 
faith  in  the  Church,  from  the  beginning  of  the 
Gospel."  We  do  find,  indeed,  some  diversity  in 
the  forms  of  the  ancient  Creeds,  but  their  sub- 
stance is  so  completely  the  same,  as  to  afford  proof 
that  from  the  very  first  promulgation  of  Christiani- 
ty, a  compendious  system  of  faith  Avas  established 
by  its  founders.  Originally,  the  Creed  was  only 
used  at  the  administration  of  the  sacrament  of 
Baptism,  and  in  private  devotions.  It  made  no 
part  of  any  public  Liturgy,  till  near  the  close  of  the 
fourth  century,  when  it  was  first  introduced  by  the 
Bishop  of  Antioch.  About  a  century  after,  it  was 
ordered  to  be  recited  before  the  Lord's  Prayer, 
in  the  Churches  throughout  Spain;  and  it  was  not 
established  as  a  part  of  the  Romish  daily  service, 
till  more  than  four  centuries  after  this  period.  At 
the  Reformation,  the  Church  of  England  thought 
fit  to  contmue  it  in  her  order  of  daily  service,  be- 
cause we  cannot  be  too  often  reminded  of  the  fun- 
damental articles  of  that  faith  once  delivered  to  the 
saints,  and  on  which  we  build  all  our  offices  of 
public  worship. 

The  place  which  the  Creed  holds  in  our  morning 
and  evening  Prayer,  is  the  most  proper  that  could 
have  been  chosen  ;  Avhether  considered  in  reference 
to  what  goes  before  it,  or  in  regard  to  what  follows 
it.  It  is  preceded  by  the  lessons  taken  out  of  the 
Holy  Scriptures. 

"Faith  Cometh  by  hearing;  and  after  we  have 
listened  to  the  word  of  God,  it  is  very  fitting  that 
we  should  make  a  public  profession  of  our  belief 
in  what  it  contains.  The  word  preached  did  not 
profit  the  Jews,  for  want  of  faith  in  them  that  heard 
it.  That  this  may  not  be  the  case  with  us,  we  call 
our  faith  into  a  more  vigorous  exercise  by  a  public 
declaration  of  it.— After  the  Creed,  follow  the  Col- 
lects and  Prayers.  Our  belief  is  the  basis  of  our 
supplications.  "Faith  is  the  fountain  of  Prayer," 
says  St.  Austin;  and  "how  shall  they  call  on  him 


From  thence  he  shall  come  to  judge  the 
quick  and  the  dead. 

in  whom  they  have  not  believed  ?"  asks  an  inspired 
Apostle.  That  we  may  call  upon  God  properly 
and  effectually,  we  first  declare  our  belief,  by  reci- 
ting the  Creed,  With  admirable  fitness  then,  have 
the  compilers  of  our  liturgy  directed  us  to  repeat 
the  Creed,  after  we  have  heard  God's  "holy 
word,"  and  before  we  proceed  to  "ask  those  things 
which  are  requisite  and  necessary  as  well  for  the 
body  as  the  soul." 

The  Rubric  directs  that  the  Creed  be  said  "by 
the  minister  and  the  people."  It  is  the  confession 
of  the  whole  congregation,  and  every  person  present 
ought  personally  to  pronounce  it  with  the  minister. 
As  "  Vv^ilh  the  heart  man  believeth  unto  righteous- 
ness," so  "  with  the  mouth  confession  is  made  unto 
salvation :"  And  though  in  scripture  v/e  arc  in- 
structed to  pray  for  one  another,  yet  every  one  must 
believe  for  himself,  and  ought  to  make  the  profes- 
sion of  his  belief  with  his  own  mouth. 

The  Rubric  further  directs  that  the  Creed  shall  <L 
be  said  standing:  This  was  the  attidude  in  which 
the  Catechumens  in  the  ancient  Church  always  re- 
peated it.  The  Creed  is  not  so  immediately  and 
specially  addressed  to  God,  as  our  prayers  are.  It 
is  rather  a  declaration  made  by  every  individual,  to 
the  whole  congregation  in  the  presence  of  God. 
Standing  is^  therefore,  the  attitude  which  propriety 
would  suggest.  The  attitude  further  imports  that 
we  are  determined  to  defend  and  maintain  the  faith 
which  we  profess  :  And  some  of  the  more  warlike 
nations  of  Europe,  were  anciently  accustomed  to 
repeat  it  with  their  drawn  swords  in  their  hands  ; 
to  intimate  that  they  were  determined  to  support 
the  doctrines  which  it  contains,  at  the  hazard  of 
their  lives. 

It  was  also  an  ancient  custom,  which  still  pre- 
vails in  some  places,  to  turn  towards  the  East  during 
the  recital  of  the  Creed.  Most  of  the  places  of  pub- 
lic worship  were  so  constructed  that  the  congrega- 
tions should  face  towards  the  East ;  and  under  the 
East  window  was  placed  the  Chancel  and  holy 
table.  The  Jews  were  accustomed  to  worship  with 
their  faces  turned  towards  the  Mercy  seat  and  the 
Cherubim  where  the  Ark  of  God  was  placed  ;  And 
this  arrangement  of  Churches  was  designed  to  in- 
dicate that  Christians  should  worship  with  their 
thoughts  directed  to  the  Sun  of  Righteousness,  and 
that  they  should  look  for  his  most  gracious  presence 
at  his  holy  table. 

There  is  a  general  practice  in  our  Church,  found- 
ed also  on  ancient  usage,  of  bowing  at  the  name  of 
Jesus,  in  the  Creed.  This  practice,  though  com- 
mon, and  proper  in  itself,  is  not  enjoined  by  the 
Church  in  this  country.    In  the  early  ages  of  the 


96 


MORNING  PRAYER. 


■^■•J 


1  believe  in  the  Holy  Ghost ;  The  holy  Ca- 
tholic Church  ;  The  communion  of  saints  ; 

Church  the  practice  was  universal,  and  it  is  pre- 
scribed by  the  eighteenth  Canon  of  the  English 
Church,  as  a  testimonial  of  "  inward  humility,  and 
a  due  acknowledgment,  that  the  Lord  Jesus  Christ, 
the  true  eternal  Son  of  God,  is  the  only  Snviour  of 
the  world  ;  in  whom  alone  all  the  mercies,  graces, 
and  promises  of  God  to  mankind,  for  this  life,  and 
the  life  to  come,  are  fully  and  wholly  comprised." 

In  considering  the  Creed  itself,  we  shall  find  it 
to  be  a  compendious  system  of  the  Doctrines  of  the 
Gospel.  It  begins  with  the  fundamental  article  of 
all  true  religion,  the  unity  of  the  Godhead  ; — "  I  be- 
lieve in  God  the  Fatherfi^lmighty,  maker  of  heaven 
and  earth." — The  faith  here  professed,  imports 
something  more  than  a  mere  speculative  belief  of 
the  existence  of  a  Creator.  It  imports  a  deep  and 
constant  impression  of  the  omnipresence,  and  cease- 
less inspection,  of  the  God  "  in  whom  we  live,  and 
movei  and  have  our  being."  We  must  regard  him 
as  our  Father  by  creation,  and  adoption,  and  in  a 
peculiar  manner,  as  the  '"  God  and  Father  of  our 
Lord  Jesus  Christ :" — as  the  fountain  of  all  power 
and  might,  and  as  the  Creator  of  all  things,  visible 
and  invisible.  After  acknowledging  our  belief  in 
"  God  the  Father,"  we  proceed  to  profess  our  faith 
in  the  second  person  in  the  Godhead  ; — "  In  Jesus 
Christ,  his  only  Son,  our  Lord." 

He  is  called  Jesus,  by  the  direction  of  the  Angel 
before  his  birth,  and  on  account  of  his  being  the 
Saviour  of  the  world  ;  and  Christ,  from  his  being 
anointed,  or  appointed  of  the  Father,  to  bear  the 
several  offices  of  Prophet,  Priest,  and  King,  to 
which  men  had  been  consecrated  by  being  anointed 
with  oil.  He  "  was  anointed  with  the  Holy  Ghost, 
and  with  power."  He  is  called  the  only  Son  of 
God,  because  he  is  of  the  same  nature  with  the 
Father,  being  ''  God  himself,  blessed  forever ;"  and 
on  account  of  his  miraculous  conception  by  the 
Holy  Ghost.  So  that  whether  we  consider  him 
with  respect  to  his  divine  or  human  nature,  he  is, 
in  either  sense,  strictly  and  properly,  the  Son  of 
God.  And  he  is  called  our  Lord,  because  he  is 
so,  in  a  peculiar  sense,  by  redemption  ;  having 
bought  us  with  a  price,  and  purchased  us  to  himself 
with  his  own  blood.  "  For  to  this  end  Christ  both 
died,  and  rose,  and  revived,  that  he  might  be  Lord, 
both  of  the  dead  and  the  living." 

As  he  was  born  of  the  Virgin  Mary,  he  became 
a  perfect  man,  as  well  as  perfect  God  ; — taking  our 
nature  upon  him,  and  being  "  made  in  all  things 
like  unto  us,"  only  "  without  sin."  And  "  being 
found  in  fashion  as  a  man,  he  humbled  himself" 
still  further,  and  "  became  obedient  unto  death, 
even  the  death  upon  the  Cross."    "  He  suffered 


The  forgiveness  of  sins  ;  The  resurrection  Oi, 
the  body,  And  tiie  life  everlasting.  Amen. 


under  Pontius  Pilate,^''  the  Roman  Governor : — 
"  was  crucified,  dead,  and  huried^  Thus  was 
he  "  made  to  be  sin  for  us,  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  in 
him  :" — He  who  was  perfectly  holy,  and  free  from 
sin  himself,  was  made  a  sin-offering  for  us,  being 
substituted  in  the  place  of  sinners,  to  suffer  the 
punishment  of  sin,  and  satisfy  the  divine  justice; 
that  we,  through  his  merits,  might  be  accounted 
righteous  before  God,  and  obtain  the  reward  of 
righteousness,  purchased  for  us  by  the  precious 
blood  of  his  dear  Son. 

Alter  mentioning  our  Lord's  death  and  burial, 
the  Creed  goes  on  to  say,  "  He  descended  into 
Hell."  By  this  expression  we  are  to  understand 
that  his  soul,  immediately  on  its  separation  from 
the  body,  went  into  the  invisible  place  of  departed 
spirits,  and  there  remained  till  it  was  reunited  to  it 
at  his  resunection.  The  Rubric,  in  our  American 
book,  provides  that  "  any  Churches  may  omit  the 
words,  He  descended  into  Hell,  or  may,  instead  of 
them  use  the  words.  He  went  into  the  place  of  de- 
parted spirits,  which  are  considered  as  words  of 
the  same  meaning  in  the  Creed."  The  expression 
is  used  on  the  authority  of  the  passage  in  the 
Psalms,  (xvi.  10.)  "  Thou  wilt  not  leave  my  soul 
in  Hell."  The  word  which  is  here  translated  hell, 
as  well  as  that  in  the  Acts  of  the  Apostles,  where 
the  passage  is  quoted,  signifies  the  invisible  slate, 
or  the  state  of  souls  when  parted  from  the  body  ; 
and  not  the  place  of  final  punishment,  which  the 
word  is  now  more  commonly  used  to  denote.  This 
interpretation  seems  further  to  be  justified  by  the 
expression  of  the  Saviour  to  the  penitent  thief  on 
the  Cross ; — "  To-day  shalt  thou  be  with  me  iii 
paradise:"  An  expression  which  implies  that 
our  Lord  himself  was  that  day  to  be  in  the  happy 
state  here  called  paradise,  and  where  the  "dead, 
which  die  in  the  Lord,  rest  from  their  labours." 

We  are  next  taught  to  profess  our  faith  in  the 
Saviour's  resurrection  ;— "  The  third  day  he  rose 
again  from  the  dead."  By  this  great  act  of  omnipo- 
tence, he  was  "declared  to  be  the  Son  of  God  with 
power ;"  the  sufficiency  of  his  atonement  was  de- 
monstrated, and  our  ground  of  justification  was 
opened  to  us.  For  as  "  he  was  delivered  lor  our 
offences,"  so  he  was  "  raised  again  for  our  juslifi-  '^ 
cation." 

Having  finished  the  great  work  of  our  redemp- 
tion; having,  by  his  resurrection  from  the  dead, 
given  us  an  assurance  of  his  divine  character,  and 
a  pledge  of  our  own  resurrection  ;  and  having  in- 
structed his  disciples  "  in  the  things  pertaining  to 
his  kingdom,"  "He  ascended  into  heaven;  and 


MORNING  PRAYER. 


97 


sittefli  on  the  right  hand  of  God  the  Father  Al- 
mighty."— There  he  is  invested  with  all  power  and 
dominion,  both  in  heaven  and  earth,  reigning  in  his 
mediatorial  character,  as  God  incarnate,  "  till  he 
hath  put  all  his  enemies  under  his  feet."  "  From 
thence  he  shall  come  to  judge  the  quick  and  dead." 

The  next  article  in  the  Creed  relates  to  the  third 
person  in  the  ever  blessed  Trinity  :  "  I  believe  in 
the  Holy  Ghost."  Christians  are  called  the  temple 
of  God,  because  the  spirit  of  God  dwelleth  in  them  ; 
and  Annanias  was  charged  with  lying  unto  God, 
when  he  lied  to  the  Holy  Ghost.  The  peculiar 
office  of  the  Holy  Spirit,  in  the  work  of  our  salva- 
tion, is  to  renew  and  cleanse  us  from  our  original 
pollution  at  our  baptism,  and  to  sanctify,  support, 
and  guide  us  in  the  performance  of  our  duty,  by  his 
divine  influences. 

Here  ends  the  principal  part  of  the  Creed :  And 
liaving  thus  expressed  our  faith  in  the  Holy  Trini- 
ty, in  whose  name  we  are  baptized,  we  should 
make  a  momentary  pause  before  we  proceed  to  the 
remaining  articles.  They  embrace,  indeed,  some 
of  the  most  important  doctrines  of  our  religion,  and 
we  are  required  firmly  to  believe  them,  because 
they  are  revealed  to  us  in  the  word  of  God.  Thus 
we  believe  there  is  a  "  holy  Catholic  Church ;"  a 
general  society  of  Christian  people  dispersed 
throughout  the  world ;  not  confined  to  any  particu- 
lar age  or  nation,  but  Catholic,  or  Universal. — 
This  is  that  Body  of  which  Christ  is  the  head ; 
the  Bride,  of  which  he  is  the  Husband;  the 
Branches,  of  him  who  is  the  true  Vine.  Thus, 
too,  we  believe  in  "  the  communion  of  saints  :" 
That  there  is  a  fellowship  subsisting  between  the 
several  members  of  this  Church ;  "  who  being 
manv,  are  one  body  in  Christ,  and  every  one  mem- 
bers one  of  another ;"  All  being  servants  of  the 
same  God,  redeemed  by  the  same  atoning  blood, 
sanctified  by  the  same  Spirit,  governed  by  the  same 
laws,  partakers  of  the  same  sacraments,  and  heirs 
of  the  same  promises.  And  having  thus  acknow- 
ledged the  goodness  of  God  in  purchasing  to  him- 
self an  universal  Church,  by  the  hlood  of  Christ, 
and  unitmg  the  members  of  it  in  one  body  under 
Him,  we  are  ready  to  profess  our  faith  in  the  great 
privileges  conferred  on  us  in  the  new  Covenant; 
"  the  forgiveness  of  sins,  the  resurrection  of  the 
body,  and  the  life  everlasting." 

"  Examine  yourselves  whether  ye  be  in  the 
faith,"  was  the  injunction  of  an  Apostle.  It  will 
not  be  our  repetition  of  the  Creed,  nor  of  any  other 
form  of  sound  words,  that  will  justify  us  in  the  di- 
vine presence,  and  save  our  souls,  if  our  hearts 
remain  unaffected,  and  our  lives  unreformed. 
"  Faith  without  works  is  dead." — But  have  we  not 
reason  to  fear  that  there  are  many  who  rehearse 
the  Creed,  and  yet  mean  nothing  by  the  words 
13 


which  they  repeat?  Let  us  beware  of  thought- 
lessness, or  mockery,  in  so  solemn  an  act.  It  can 
only  aggravate  our  condemnation,  for  we  are  not 
"  liars  unto  men,  but  unto  God."  Let  us  carefully 
examine  ourselves,  therefore,  whether  we  be  in  the 
faith. 

When  we  profess  our  faith  in  "God the  Father," 
let  us  see  that  we  realize  his  omnipresence  and  con- 
,  stant  inspection,  reverence  his  almighty  power,  and 
submit  ourselves  to  his  paternal  authority.  When 
we  acknowledge  "  his  only  Son  our  Lord,"  let  us 
gladly  and  cordially  embrace  the  way  of  salvation 
by  his  blood.  Let  us  renounce  all  idea  of  personal 
merits,  on  account  of  our  confessions,  our  prayers, 
or  our  charities,  and  rely  on  him  alone,  as  "  the 
Lord  our  righteousness."  And  when  we  profess 
our  faith  in  "  the  Holy  Ghost,"  let  us  submit  our 
souls  to  his  heavenly  influences.  Let  us  be  careful 
not  to  "resist"  or  "quench"  them,  and  let  us  be 
earnest  in  our  supplications  to  the  throne  of  grace, 
that  they  may  "guide  us  into  all  truth,"  and  assist 
us  in  every  "  time  of  need." 

Nothing  can  be  more  salutary  to  us,  than  the  fre- 
quent repetition  of  the  Creed,  if  it  be  done  with 
sincerity,  and  taken  as  the  ground-work  of    our 
practice.     It  tends  firmly  to  fix  in  our  minds  the 
great  truths  of  the  Gospel.     It  is  a  renewed  pledge 
to  Almighty  God  of  our  allegiance  to  him  :  And  it 
is  calculated  to  foster  in  us  sentiments  of  brotherly 
love,  and  universal  charity.     Let  us  be  grateful  to 
the  Supreme  Being,  for  tiic  revelation  of  himself  to 
us,  and  for  all  the  doctrines  of  his  holy  Gospel : 
Let  us  give  our  particular  consideration,  and  posi- 
tive assent  to  every  article  of  faith  which  v/e  re- 
peat :  And  let  us  make  our  faith  the  ground-work 
of  our  prayers,  and  the  great  rule  of  our  lives.     Th6 
main  design  of  the  Gospel,  and  the  chief  end  for 
which  the  Church  has  selected  from  it  the  great 
truths  contained  in  the  Creed,  and  commanded  us 
to  profess   our  faith  in  them,  is  that  we  should 
thereby  learn  to  cultivate  more  pious  affections,  and 
greater  holiness  of  living.     Let  us  constantly  de- 
vote ourselves  to  these  great  objects.     Let  us  deep  ■ 
ly  ponder  how  those  should  live   who  beliere  that 
God  the  Father  is  their  Creator,  God  the  Son  their 
Redeemer,  God  the  Holy  Ghost  their  sanctifier; 
who  believe  that  they  are  members  of  that  Holy 
Catholic  Church,  in  which  there  is  a  communion 
of  saints,  and  remission  of  sins,  and  where  there 
shall  be  a  resurrection  of  the  body,  and  a  life  ever- 
lasting.    And  let  us  be  careful  so  to  frame  our 
hearts  and  lives,  that  we  may  find  in  God,  a  recon- 
ciled Father ;  in  Jesus  Christ,  a  friend  and  Saviour; 
and   in  the  Holy  Spirit,  a  guide  and  sanctifier; 
Then  will  our  day  of  grace  terminate  in  an  eterni- 
ty of  Glory — Which  may  God  of  his  infinite  mercy 
grant,  for  Christ's  sake  !  t.  c.  b. 


98 


MORNING    PRAYER. 


/t- 


The  following  is  the  Paraphrase  of  the  Apostles' 
Creedj  by  Dr.  NichoUs. 

"  I  make  this  confession  of  my  faith,  relating  to 
those  truths,  which  upon  the  testimony  of  God 
himself  are  revealed  unto  me.  1st.  I  believe,  that 
there  is  only  one  God,  Deut.  iv.  35;  1  Cor.  viii.  63 
ihut  He  is  Father  to  all  men  by  creation,  Mai.  ii- 
10  ;  by  redemption,  Deut.  xxxii.  6  ;  adoption,  1 
John  iii.  1 ;  but  in  a  peculiar  manner  the  Father  of 
our  blessed  liord  by  eternal  generations,  Heb.  i.  1, 
2;  John  vi.  57.  I  believe  firther,  that  this  one 
God  is  '♦Almighty,"  and  is  vested  with  an  infinite 
power  of  doing  all  things.  Is.  xlv.  12  ;  Rev.  xix.  6 ; 
and  governing  all  things  at  his  pleasure,  1  Chron. 
xxix.  11 ;  Jer.  xvi.  21 ;  that  he  was  the  Maker  of 
heaven  and  earth,"  that  is,  the  whole  world  and 
every  thing  contained  therein,  Exod.  xx.  11;  John 
i.  10;  Col.  1.  16. 

II.  I  believe  likewise  "in  Jesus  Christ,"  being 
verily  persuaded,  that  he  is  what  his  name,  "Jesus" 
signifies,  the  Saviour  of  the  world,  Luke  "1.  31 ; 
Matt.  i.  21 ;  Acts  xiiL  23.     That  he  is  "  Christ"  or 
the  Messiah,  which  was  so  long  before  his  coming 
promised  under  the  Old  Testament,  Gen.  xxi.  12, 
and  xlix.  10;  ]\Ial.  iii.   1.     That  he  is  the  "  only 
Son"  of  God,  begotten  from  all  eternity,  partly  as 
being  said  to  come  down  from  heaven,  John  vi.  38; 
partly,  because  he  is  recorded  in  Scripture  to  have 
made  the  worlds,  Heb.  i.  2;  Col.  i.  16  ;  partly  by 
reason  he  is  frequently  called  God,  John  i.  1 ;  Phil, 
ii.  6,  7 ;  1  Tim.  iii.  16 ;  Rom.  ix.  5 :  but  chiefly, 
because  of  the  divine  essence  being  communicated 
to  him,  John  xvi.  15,  and  v.  26  ;  2  Cor.  iv.  4  ;  and 
that,  in  a  manner  different  from  all  created  beings, 
Heb.  I.  13.     Who  is  likewise  "our  Lord"  by  being 
the  true  Jehovah  or  Lord,  Hos.  i.  7 ;  Matt.  iii.  3 ; 
by  having  all  things  put  under  his  dominion,  Ps. 
ex.  5 ;   by  redeeming  us  from  the  power  of  the 
devil,  who  before  had  got  the  mastery  over  us,  Heb- 
ii.  14 ;  Col.  ii.  15 ;  by  purchasing  us  by  his  blood, 
Acts  XX.  28;  Eph.  i.  7  ;  by  our  voluntarily  becom- 
ing his  servants  and  scholars  by  baptism,  Rom.  vi. 
6,  13.     I  believe  further,  that  though  Christ  was 
true  man,  Heb.  iv.  15,  yet  he  was  not  produced 
after  the  ordinary  manner  of  human  conception, 
but  by  the  overshadowing  "  of  the  Holy  Ghost," 
Luke  i.  35 ;  was  "  born  of  Mary,"  a  poor  maid  of 
the  lineage  of  David,  who  continued  a  "virgin" 
notwithstanding  that  miraculous  birth,  Luke  i.  27  ; 
that  he  suffered  an  ignominious  death  as  was  fore- 
told. Is.  liii.  9 ;  Mark  ix.  12 :  and  this  at  the  time 
when  "Pontius  Pilate"  was  governor  under  the 
Romans  in  Judea,  !Matt  xxvii.  2 :  was  nailed  to 
a  cross,  a  terrible  and  scandalous  punishment,  by 
which  the  Romans  used  to  put  their  wicked  slaves 
to  death :  that  under  this  grievous  torture  he  be- 
came really  "  dead,"  Luke  x.\iii.  46 ;  Mark  xv.  37 : 


and  after  that  by  a  kind  disciple  was  "  buried,"  Jolin 
xix.  38:  and  '-descended  into  hell,"  or  hades,  the 
repository  or  place  of  separate  souls,  Is.  v.  14 ;  Ps. 
xvi.  10  :  on  "  the  third  day"  after  his  crucifixion 
he  "rose  again,"  Matt.  xvi.  21;  Mark  ix.  31 :  as  he 
had  before  foretold,  Matt,  xxvii.  63 :  after  that  in 
the  sight  of  a  great  many  credible  witnesses,  he 
in  a  most  glorious  manner  "  ascended  up  into  hea- 
ven," Luke  xxiv.  -50,51;  Acts  i.  9.  10:  as  the 
prophets  had  long  before  predicted,  Ps.  Ixviii.  IS  ; 
Micah  ii.  13:  and  was  shortly  after  advanced  to  a 
most  especial  honour,  which  was  never  vouchsafed 
to  any  person  before,  Heb.  i.  13 ;  to  "  sit  on  the 
right  hand  of  God,"  Luke  xxii.  69 ;  1  Pet.  iii.  22 : 
which  is  a  place  of  the  greatest  dignity  in  heaven, 
1  Kings  ii.  19;  Heb,  viii.  1:  where  he  has  begun 
his  spiritual  kingdom,  and  treads  upon  the  necks 
of  the  great  enemies  of  his  jurisdiction ;  sin,  Rom. 
vi.  14;  satan,  Heb.  ii.  14;  and  death,  1  Cor.  xv. 
26:  who,  at  the  end  of  the  world,  shall  come  in  a 
triumphant  and  glorious  procession  attended  with 
the  angels,  2  Thess.  i.  7;  Matt.  xxv.  31;  and  shall 
have  all  power  committed  to  him,  John  v.  22,  27; 
Acts  xvii.  31 ;  to  judge  those  who  shall  then  be 
alive,  1  Thess.  iv.  15;  1  Cor.  xv.  51;  and  those 
who  shall  be  raised  up  from  their  graves.  Matt. 
xxv.  32. 

III.  I  beheve  "the  Holy  Ghost"  to  be  very  God, 
and  the  third  Person  of  the  blessed  Trinity  ;  that 
he  is  not  a  virtue  or  grace,  as  some  fondly  imagine, 
but  a  person,  Eph.  iv,  30  ;  Rom.  viii.  26  ;  Acts  s. 
19 :  who  is  called  frequently  "  the  Comforter," 
John  xiv.  26;  xv.  26;  xvi.  7:  and  is  expressly 
named  God,  Acts  v.  3,  4.  I  further  beheve,  that 
there  is  a  number  of  men,  sequestered  from  the 
rest  of  the  world  by  faith  in  Christ,  and  governed 
by  his  laws ;  who  have  continued  throughout  all 
ages  from  the  apostles'  time,  and  shall  do  so  to  the 
coming  of  Christ,  which  I  call  the  "Catholic 
Church,"  which  is  "  holy,"  2  Tira.  ii-  19 ;  by  rea- 
son of  the  holy  profession,  which  they  are  called 
to ;  though  all  the  particular  members  are  not  so. 
Matt  xiii.  24,  47.  It  is  likewise  "Catholic"  or  uni- 
versal, because  of  its  diffusiveness  throughout  the 
world,  Matt,  xxviii.  19  ;  Luke  xxiv.  47.  I  believe 
that  there  is  a  "  communion  of  saints"  and  elect 
people  of  God,  1  Cor.  vi.  11 ;  Eph.  i.  13;  with  God 
the  Father,  1  John  i.  3 ;  with  God  the  Son,  John 
xvii.  21 ;  1  Cor.  i.  9 ;  with  the  Holy  Ghost,  Phil, 
ii.  1 ;  Rom.  viii.  9 ;  and  with  all  the  saints  in  all 
the  Churches  now  upon  earth,  1  John  i.  7  ;  as  also 
witli  all  the  saints  departed,  Heb.  xii.  22,  23.  I 
believe  further,  that  whereas  by  our  sins  we  are 
become  debtors  to  God's  justice,  1  John  iii.  4 ; 
Matt.  V.  22 ;  so  through  the  blood  of  Christ,  who 
has  made  satisfaction  for  them,  Matt.  xx.  28 ;  2 
Cor.  V.  18  ;  Rom.  v.  10 ;  Col.  i.  20 ;  we  may  obtain 


MORNING  PRAYER. 


99 


(r 


•[[  Or  this.     (29.) 

I  BELIEVE  in  one  God,  the  Father  Al- 
mighty, Maker  of  heaven  and  earth,  And  of 
all  things  visible  and  invisible : 

And  in  one  Lord  Jesus  Christ,  the  only 
begotten  Son  of  God,  Begotten  of  his  Father 
before  all  w^orlds ;  God  of  God,  Light  of 
Light,  Very  God  of  very  God,  Begotten,  not 
made,  Being  of  one  substance  w\\h  the  Father ; 
By  whom  all  things  were  made ;  Who,  for  us 
men,  and  for  our  salvation,  came  down  from 
heaven,  And  was  incarnate  by  the  Holy  Ghost 
of  the  Virgin  Mary,  And  was  made  man,  And 
was  crucified  also  for  us  under  Pontius  Pilate. 
He  suffered  and  was  buried ;  And  the  third 

forgiveness,"  of  them,  not  only  in  baptism,  Acts 
.•].  38 ;  Acts  xxii.  16 ;  Eph.  v.  26 ;  but  afterwards, 
if  we  truly  repent  of  them,  1  John  iv.  10 ;  1  John 
ii.  1.  I  believe  likewise  "  the  resurrection  of  the 
body,"  not  only  as  a  thing  possible  to  be  done  by 
an  almighty  agent,  Luke  i.  37 ;  Acts  xxvi.  8 ;  Matt. 
X.  28 ;  but  as  a  thing  generally  expected  by  the 
Jews,  Job  xix.  25 ;  Dan.  xii.  2 :  -that  this  is  clearly 
promised  under  the  Gospel,  Rom.  xiv.  9 ;  viii.  11 ; 

1  Cor.  XV.  21 :  and  moreover  that  the  self-same 
body  shall  rise  again,  1  Cor.  xv.  23 ;  Rom.  viii.  11 ; 

2  Cor.  V.  10 :  and  lastly,  that  the  resurrection  shall 
extend  to  bad  as  well  as  good  men,  1  Cor.  xv.  22 ; 
John  V.  28.  Finally,  I  believe  the  "everlasting" 
duration  of  all  bad  men  in  misery,  Matt.  xxv.  41, 
46 ;  X.  28 ;  Luke  iii.  17 ;  Rev.  xx.  10 ;  and  of  all 
good  men  in  a  state  of  glory,  which  doth  arise 
from  a  vacancy  from  all  sorrow.  Rev.  xxi.  iv;  from 
the  vision  of  God,  1  Cor.  xiii.  12 ;  1  John  iii.  2 ; 
as  also  from  the  unspeakable  pleasures,  which  they 
shall  then  partake  of,  1  Cor.  ii.  9.     Amen." 

Dr.  Nicholls. 

In  closing  this  Commentary  and  Paraphrase  of 
the  Creed,  it  may  be  proper  to  notice,  that  on  the 
revision  of  the  Liturgy  subsequent  to  the  Revolu- 
tion, considerable  discussion  took  place  concerning 
the  propriety  of  retaining  the  phrase  "  He  descend- 
ed into  Hell."  For  an  account  of  this  matter,  and 
also  some  very  judicious  remarks  upon  it,  see 
Bishop  White's  Memoirs  of  the  Church,  p.  189. 
The  difference  of  sentiment  was  happily  compro- 
mised by  leaving  it  discretionary  with  the  Minister 
to  omit,  or  retain  it,  or  to  use  a  different  form  of 
words  with  a  similar  import,  according  to  the  pro- 
vision of  the  Rubrick.  T.  c.  b. 

(29.)  In  the  English  Book,  the  Nicene  Creed  is 
used  only  in  the  Communion  Service.  There 
seems  no  good  reason  why  it  should  not  be  used  in 
the  daily  Service,  as  well  as  that  termed  the  Apos- 
tles' Creed ;  and  the  revisers  of  the  Liturgy  have 
accordingly  left  it  optional  with  the  minister  to 


day  he  rose  again,  according  to  the  Scrip- 
tures; And  ascended  into  heaven.  And  sitteth 
on  the  right  hand  of  the  Father ;  And  he 
shall  come  again  with  glory,  to  judge  both 
the  quick  and  the  dead  ;  Whose  kingdom 
shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  The  Lord 
and  giver  of  life  ;  Who  procecdcth  from  the 
Father  and  the  Son ;  Who  with  the  Father 
and  the  Son  together  is  worshipped  and  glo- 
rified ;  Who  spake  by  the  prophets.  And  I 
believe  one  Catholic  and  Apostolic  Church. 
I  acknowledge  one  Baptism  for  the  remis- 
sion of  sins;  And  I  look  for  the  resurrection 
of  the  dead.  And  the  life  of  the  world  to 
come.     Amen.  -V- 

use  either  the  one  or  the  other. — The  Athanasian 
Creed,  which  by  the  English  Rubrick  is  directed 
to  be  used  on  certain  days  instead  of  the  Apostles' 
Creed,  is  excluded  from  our  Liturgy  altogether.  It 
appears  that  one  of  the  Bishops,  and  a  few  of  the 
Clergy,  were  desirous  of  retaining  it  as  a  safeguard 
from  the  errors  against  which  it  was  framed ;  but 
these  seem  to  be  sufficiently  guarded  against  by 
the  Apostles',  and  Nicene  Creeds,  and  other  parts 
of  the  Liturgy,  and  it  perhaps  contains  sufficient 
reasons  in  itself  to  warrant  its  rejection. — For  a 
particular  Commentary  on  the  Nicene  Creed,  see 
the  Evening  Service.  The  following  paraphrase 
by  Dr.  Nicholls,  is  subjoined  in  this  place. 

T.  c.  B. 

I  sincerely  believe,  that  there  is  one  and  but  one 
God,  though  differenced  by  three  Persons,  the  first 
whereof  is  the  Almighty  Father,  the  Creator  of 
the  whole  World,  not  only  of  those  gross  Bodies, 
which  are  the  Object  of  our  Sight,  but  of  invisible 
Angels  and  Spirits. 

I  also  steadfastly  believe  in  the  second  Person 
of  the  Trinity,  who  is  not  the  adopted,  but  the  true 
natural  and  only  begotten  Son  of  God,  who  was 
begotten  by  his  eternal  Father  before  all  time,  God 
the  Son  of  God,  in  as  true  a  Manner  as  one  Man 
is  the  Son  of  another,  though  after  a  spiritual  Man- 
ner, and  purely  propagated  as  one  Light  is  genera- 
ted of  another,  without  Diminution  of  Substance, 
generated  from  the  eternal  Essence,  and  not  made  . 
as  Creatures  are  ;  being  of  the  same  Essence  with  /■ 
the  ^ernal  Father,  who  made  the  World ;  who  for  -- 
the  Deliverance  of  the  Souls  oi  us  Men,  which 
were  forfeited,  and  made  forever  subject  to  the 
eternal  Wrath,  left  his  Throne  of  Glory  in  Heaven, 
and  came  to  take  upon  him  our  Nature  here  upon 
Earth,  and,  by  the  overshadowing  of  the  Holy 
Ghost,  was  born  of  the  Body  of  Mary,  a  pure 
Virgin,  and  became  a  true  Man,  and  suffered  the 
Death  of  the  Cross,  under  the  Presidentship,  and 
by  the   unjust   Sentence  of  Pontius   Pilate,  then 


100 


MORNING  PRAYER. 


"II  And  after  that,  these  Prayers  following, 
(30.)  all  devoutly  kneeliiig ;  the  Minister 
first  pronouncing, 
The  Lord  be  with  you  ; 
Ans.  And  wiih  thy  spirit. 
IT  Min.  Let  us  pray. 

Goveruor  of  Jiulea.  He  lay  buried  Part  of  three 
Days  in  the  Grave,  and  on  the  third  Day  arose  from 
the  Dead,  as  the  Scriptures  had  foretold,  and  after 
that  ill  ihe  Presence  of  many  credible  Witnesses, 
ascended  up  into  Heaven,  where  he  now  sits  in  the 
most  exalted  Station  of  that  glorious  Place,  making 
Intercession  for  us;  who  shall  come  again  with 
Millions  of  Saints  and  Angels,  to  judge  the  then 
Living,  and  those  which  are  already  Dead. 

I  firmly  believe  likewise  in  the  third  Person  of 
the  Trinity,  God  the  Holy  Ghost,  the  Spring  and 
Conveyer  of  Grace  and  Spiritual  Life  to  us,  who 
is  not  generated,  in  like  Manner  as  the  Son,  of  the 
Father ;  but,  iu  the  Scriptural  Phrase,  proceedeth 
both  from  Father  and  Son,  whom  in  our  Praises 
and  Prayers,  and  all  our  devout  Addresses,  we  joint- 
ly honour  with  the  Father  and  the  Son;  by  whose 
Inspirations  tlw?  holy  Scriptures  were  indited. 

I  believe  there  is  one,  and  but  one.  Catholic  or 
Universal  Church,  which  is  built  upon  the  Founda- 
tion of  the  Apostles,  and  maintain  the  Doctrine 
which  they  taught.  I  acknowledge  a  Baptism,  in- 
stituted by  Christ  for  t!ie  Remission  of  Sin,  to  be 
administered  in  one  Form  of  Words,  and  not  to  be 
repeated.  I  expect  that  all  the  Dead  shall  arise  ; ' 
and  that  good  Men  shall  then  inherit  an  everlasting 
State  of  Glory.    Amen.  Dr.  Nicholls. 

(30.)  The  Church,  in  the  order  and  variety  of 
her  worship,  exhibits  an  admirable  picture  of  the 
'■  beauty  of  holiness."  She  begins  by  exhorting  us 
to  acknowledge  our  sins  before  God,  in  the  general 
Confession.  After  which  she  teaches  us  to  "  set 
forth  his  most  worthy  praise,"  in  the  Psalms : 
Then  to  "hear  his  most  holy  word,"  in  the  Les- 
sons ;  and  with  one  heart  and  one  mouth,  to  profess 
our  faith  in  the  great  doctrmes  of  the  Gospel,  by 
the  recital  of  the  Creed.  After  this,  when  our 
consciences  are  absolved  from  sin,  our  affections 
warmed  by  our  praises  and  thanksgivings,  our  un- 
derstandings enlightened  by  the  word  of  truth,  and 
our  faith  strengthened  by  the  public  profession  of 
it,  she  deems  us  fitted  to  enter  upon  the  solemn 
duty  of  prayer  to  God,  and  teaches  us  to  "  ask  those 
things  that  are  requisite  and  necessary,  as  well  for 
the  body,  as  tht  soul." 

The  duty  of  prayer  results  from  the  dependant 
and  probationary  state  in  which  we  are  placed.  It 
is  commanded  by  the  Almighty,  and  we  are  en- 
couraged to  the  performance  of  the  duty,  by  the 
most  precious  promises.  This  part  of  our  pubhc 
services  commences  with  a  few  short  and  pious 


O  Lord,  show  thy  mercy  upon  us  ; 

Ans.  And  o;rnnt  us  thy  salvation. 

Min.  O  God,  make  clean  our  hearts 
within  us  ; 

Ans.  And  take  not  thy  Holy  Spirit  from 
us. 

ejaculations.  The  minister  begins  with  the  saluta- 
tion, "The  Lord  be  with  you."  To  which  the 
people  respond,  "  And  with  thy  spirit."  These 
versicles  are  probably  derived  from  the  simple  salu- 
tation between  Boaz  and  the  Reapers ; — "  The 
Lord  be  with  you,"  and  "The  Lord  bless  you," 
(Rulh  ii.  4.)  Or  from  the  salutations  of  St.  Paul 
to  the  Thessalonians,  "  The  Lord  be  with  you  all," 
(2.  Thess.  iii.  16.)  And  again  in  the  second  Epis- 
tle to  Timothy,  "The  Lord  Jesus  Christ  be  with 
your  spirit,"  (iv.  22.) 

This  solemn  and  pious  salutation  between  the 
Minister  and  People  was  in  frequent  use,  in  the 
ancient  Churches,  both  Jewish  and  Christian. 
The  versicles  here  recited,  arc  said  to  have  been 
used  by  the  Apostles  themselves,  in  their  public 
worship.  They  are  found  in  the  western  Liturgy, 
ascribed  to  St.  Peter,  and  in  all  the  ancient  Litur- 
gies of  the  East. 

Having  manifested  our  harmony  and  consent  in 
the  same  faith,  by  the  recital  of  the  Creed,  and 
being  about  to  draw  near  to  God  by  prayer,  the 
Minister,  by  this  salutation,  expresses  his  charity  to 
the  people,  and  at  the  same  time  reminds  them,  that 
Avithout  God's  assistance  their  services  cannot  be 
profitably  performed.  In  effect,  he  prays  that  the 
Lord  would  graciously  assist  them  in  their  suppli- 
cations and  prayers;  that  he  would  mercifully  ac- 
cept of  their  devotions,  and  give  them  an  answer 
of  peace. 

To  this  salutation  of  the  Minister—"  The  Lord 
be  Avith  you,"  the  people  are  directed  to  answer, 
"  And  with  thy  spirit."  This  is  to  be  considered 
as  a  token  of  mutual  kindness  and  affection ; — bless- 
ing and  wishing  well  to  each  other,  that  they  may 
unite  more  cordially  in  their  petitions  to  the  throne 
of  grace.  The  people  consider  that  the  minister 
is  about  to  present  his  supplications,  and  to  offer 
up  spiritual  sacrifices  on  their  behalf;  and  pray  in 
their  response,  that  the  Lord  may  be  \vith  his  spirit 
at  all  limes,  and  especially  in  the  performance  of 
the  duties  on  which  they  are  entering  ;  that  he  may 
be  enabled  to  perform  them  aright — with  singleness 
of  heart  to  the  glory  of  God,  and  the  edification  of 
his  Church.  And  where  the  Minister  and  people, 
with  sincerity  of  heart,  thus  acknowledge  their  own 
insufficiency,  declare  their  mutual  love  and  charity, 
and  reciprocally  pray  for  each  other,  they  may  look 
with  confidence,  for  the  blessing  of  God  on  their 
devotions. 

After  these  mutual  salutations,  the  Minister  i3 


4^ 


MORNING  PRAYER. 


101 


%  Then  shall  follow  the  Collect  (31.)  for  the 
day,  except  when   the    Communion    Ser- 

instructed  to  say,  "LeZ  us  pray." — This  axhorta- 
tioti,  which  is  frequently  repeated  in  ancient  Litur- 
gies, may  be  considered  as  an  invitation  to  prayer, 
in  general,  or  to  ardent  and  intense  prayer,  and  it 
frequently,  as  in  the  Litany,  denotes  a  transition 
from  one  kind  of  prayer  to  another.  It  is  an  ex- 
hortation to  the  faithful  performance  of  the  most 
solemn  and  interesting  duty  in  which  a  human 
being  can  engage  :  It  is  an  invitation  to  draw  near 
to  God — to  cast  ourselves  at  his  footstool — to  lift 
up  our  voices  at  the  throne  of  his  grace; — to  depre- 
cate those  judgments  which  our  sins  have  deserv- 
ed, and  to  supplicate  that  mercy  without  which  we 
must  perish.  It  is  a  call  to  summon  our  attention, 
and  to  fix  our  minds  on  the  duties  in  which  we  are 
engaged,  and  is  designed  to  put  us  on  our  guard, 
that  our  devotions  be  not  interrupted  by  the  wan- 
dering of  our  thoughts  or  any  improper  desires. 

At  this  part  of  divine  service,  the  Rubrick  re- 
quires that  the  Minister  and  people  should  put 
themselves  in  the  humble  attitude  of  kneeling. 
When  we  confess  our  faith,  we  stand,  to  denote 
our  constancy  and  firmness  of  purpose  ;  but  when 
we  acknowledge  our  sins,  or  implore  the  mercy  and 
blessings  of  God,  we  should  throw  ourselves  on 
our  knees,  as  guilty  and  unworthy  supplicants  at 
the  throne  of  grace. — This  practice  was  so  univer- 
sally adopted  in  the  first  ages  of  the  Christian 
Church,  that  the  zealous  and  holy  Fathers  did  not 
hesitate  to  reprove  those  who  presumed  to  stand  on 
their  feet,  during  prayer.  But  if  standing  was 
considered  an  improper  posture,  how  much  more 
inappropriate  is  the  practice  of  silling,  which  has 
become  so  common  in  many  congregations  .'  It  is 
to  be  regretted  that  many  of  our  Churches  are  con- 
structed in  such  a  way  as  to  render  the  posture  of 
kneeling  either  extremely  inconvenient,  or  alto- 
gether impracticable.  But  where  this  is  not  the 
case,  and  where  neither  age  nor  infirmities  can  be 
plead  as  an  excuse,  it  is  the  duty  of  all  to  comply 
with  the  injunction  of  the  Rubrick.  It  is  true,  in- 
deed, that  religion  does  not  consist  in  the  obser- 
vance of  mere  external  forms;  yet  those  forms 
which  the  scriptures  themselves  prescribe  for  gen- 
eral use,  ought  to  be  generally  adopted  :  and  kneel- 
ing in  prayer  is  one  of  these. 

Before  the  Minister  begins  to  pray  alone  for  the 
people  they  are  instructed  to  join  with  him,  accord- 
ing to  the  primitive  way  of  praying,  in  some  short 
versicles  and  responses,  which  are  taken  from  the 
Psalms  of  David.  (Ps.  Ixxxv.  7,  and  li.  10,  11.) 
And  smce  mercy  and  salvation  are  the  great  objects 
of  our  petitions  to  tiie  throne  of  grace,  the  Minister 
fcegins  with  the  supplication,  "  O  Lord,  show  thy 
-jnercy  upon  us  :"  which  the  people  adopt,  while 


vice   is  read;    and  then  the    Collect  for 
the  day  shall  he  omitted  here  (32.) 


they  respond,  "  And  grant  us  thy  salvation." — 
These  words  contain  a  summary  of  all  the  prayers 
that  are  to  follow.  And  that  our  prayers  may  be 
presented  in  an  acceptable  manner,  the  minister 
continues,  "O  God,  make  clean  our  hearts  within 
us;"  To  which  the  people  add,  "And  take  not  thy 
Holy  Spirit  from  us." 

Every  one  who  is  duly  sensible  of  his  own  natu- 
ral depravity,  his  weakness,  and  his  inability  to  serve 
and  please  God,  will  estimate  the  propriety  of  these 
petitions,  and  will  fervently  join  in  these  supplica- 
tions for  divine  grace  ;  without  which,  our  best  ef- 
forts would  be  but  vain  and  ineffectual. 

In  the  English  Book,  there  are  several  other  inter- 
locutory petitions,  in  the  course  of  which  the  Lord's 
Prayer  is  repeated.  The  Compilers  of  our  Litur- 
gy seem  to  have  been  judicious  in  their  abridg- 
ment, as  nearly  all  that  lias  been  omitted  occurs  in 
the  Litany. 

After  the  alternate  Versicles,  the  Minister  pro- 
ceeds with  the  Collects  for  Morning  Prayer ;  which 
he  addresses  to  tho  throne  of  grace,  as  the  commis-         « 
sioned  organ  of  the  whole  Congregation,     t.  c.  b.        

(31.)  A  Collect,  is  any  short  comprehensive 
prayer.  The  term  Collect,  is  of  great  antiquity 
and  is  found  in  writers  of  the  third  Century.  .  Con- 
cerning its  origin.  Ritualists  have  given  various, 
and  sometimes  contradictory  accounts.  According 
to  some,  the  "Collects"  are  so  called,  because  they 
are  collected-  out  of  the  Scriptures :  According  to 
others,  because  they  contain  a  brief  collection  of 
all  things  necessary  to  be  prayed  for  :  And  accord- 
ing to  the  opinion  of  some  very  ancient  Avriters, 
because  they  were' repeated  when  the  people  were 
collected,  or  assembled  together. 

The  Collects,  or  Prayers  are  for  the  most  part 
addressed  directly  to  the  Father,  agreeable  to  the 
precept  of  the  Saviour,  "when  ye  pray,  say,  Our 
Father,  who  art  in  heaven,"  &c.  And  they  are 
concluded  in  the  name  of  Christ,  in  pursuance  of 
his  gracious  promise,  "  Whatsoever  ye  shall  ask 
the  Father  in  my  name,  he  will  give  it  you." 
Sometimes,  however.  Collects  are  addressed  to  the 
Son,  and  occasionally,  in  the  conclusion,  we  com- 
memorate each  person  in  the  blessed  Trinity. 

There  are  sufficient  reasons  for  dividing  our 
supplications  into  short  and  separate  Collects,  in 
preference  to  a  continual  prayer.  The  practice 
accords  with  that  of  the  Jews,  whose  prescribed 
devotions  consist  of  a  certain  number  of  brief 
prayers.  And  such  short  forms  are  conformable  to 
the  example  of  our  Lord,  who  had  a  perfect  know- 
ledge concerning  the  kind  of  prayers  which  were 
fitted  for  our  use.  Indeed,  our  own  experience 
must  convince  us  hoAV  difficult  it  is  to  keep  our 


102 


MORNING  PRAYER. 


■H  A  Collect  for  Peace.  (33.) 

O  GOD,  who  art  the  author  of  peace  and 
lover  of  concord,  in  knowledge   of  whom 

mitids  intent  upon  our  devotions.  To  prevent  the 
wandering  and  distraction  to  which  we  are  so  lia- 
ble, it  seems  salutary  to  give  a  moment's  respite  to 
the  mind,  at  frequent  intervals,  that  it  may  the 
more  readily  be  fixed  on  every  new  subject  to  which 
it  is  directed.  And  the  hearty  concurrence  which 
we  are  to  express  at  the  close  of  each  Collect  by 
our  Amen,  renders  it  necessary  that  we  should  use 
every  effort  to  banish  coldness  and  distraction  of 
thought,  and  to  keep  our  minds  erect,  earnest,  and 
intent  upon  our  duty,whiie  we  are  actually  addressing 
our  prayers  to  the  Sovereign  Dispenser  of  all  mercies. 

Most  of  the  collects  are  of  great  antiquity,  and 
are  taken  from  forms  existing  in  the  Greek  and 
Latin  Churches.  Some  are  borrowed  from  the 
Sacramentary  of  St.  Gre-gory,  some  from  the  pious 
works  of  St.  Ambrose  and  Gelasius,  and  those 
which  are  of  a  more  modern  date  are  composed  in 
such  a  spirit  of  piety,  and  with  such  correctness  of 
language,  as  to  be  models  both  for  public  and  pri- 
vate devotion.  The  original  Compilers,  and  the 
subsequent  Reviewers  and  improvers  of  our  Litur- 
gy, were  desirous  to  preserve,  not  only  the  spirit, 
but  as  far  as  possible  the  very  form  and  substance 
of  the  devotions  of  the  earliest  and  purest  ages  of 
the  Church.  It  is  an  animating  reflection — It  must 
give  energj'  to  our  faith,  and  add  wings  to  our  .pe- 
titions, when  we  consider  that  we  are  offering  up 
those  consecrated  devotions,  which  from  the  Ups 
and  hearts  of  holy  men,  have,  from  age  to  age,  as- 
cended like  incense  up  to  heaven,  and  have  been  a 
more  pleasing  and  acceptable  sacrifice  to  the  Al- 
mighty, than  "  thousands  of  rams,  and  ten  thou- 
sands of  rivers  of  oil." 

Each  Collect  begins  with  an  acknowledgment  of 
the  adorable  perfection  and  goodness  of  God,  under 
some  attribute  or  relation  which  is  appropriate  to 
the  petitions  it  contains.  Thus,  while  the  Church 
teaches  us  what  to  pray  for,  she  encourages  our 
hopes  and  enlivens  our  devotions,  by  directing  our 
thoughts  to  the  treasures  of  mercy  and  grace  stored 
up  in  the  divine  fulness.  And  when  the  Minister 
proceeds  from  the  alternate  supplications,  to  th^se 
prayers,  which  he  is  to  pronounce  by  himself,  the 
people  should  keep  their  minds  intent  upon  the  di- 
vine attributes  which  are  addressed,  and  join  witli 
their  hearts  in  the  petitions  which  are  offered,  that 
at  the  close  of  each  Collect  they  may  be  ready  to 
accord  their  hearty  amen.  T.  c.  b. 

(32.)  As  on  every  day  or  season  there  is  some- 
thing more  particularly  recommended  to  our  medi- 
tations by  the  Church  ;  so  the  first  Collect  reflects 
chiefly  upon  that,  though  sometimes  more  general- 


standeth  our  eternal  life,  whose  service  is  per- 
fect freedom ;  defend  us,  thy  humble  servants, 
in  all  assaults  of  our  enemies ;  that  we,  surely 
trusting  in   thy  defence,  may  not  fear  the 

ly  upon  the  whole  matter  of  tlie  Epistle  and  Gos- 
pel, desiring  inspiration,  strength,  and  protection 
from  God  Almighty  in  the  practice  and  pursuance 
of  what  is  set  before  us.  Bp.  Sparroio. 

Besides  the  Lord's  day,  which  is  uie  weekly  me- 
morial of  all  God's  goodness  to  us  and  our  duty  to 
Him,  we  have  annual  ones,  to  celebrate,  not  only 
the  principal  parts  of  the  history  of  Christ,  but  also 
the  holy  lives  and  deaths  of  his  chief  followers,  who 
are  mentioned  in  the  New  Testament.  For,  as 
"  the  righteous  are  to  be  had  in  everlasting  remem- 
brance," Ps.  cxii.  6 ;  and  the  Epistle  to  the  He- 
brews particularly  directed  the  first  Christians  to 
"  remember  them,  which  had  had  the  rule  over 
them,  who  had  spoken  unto  them  the  word  of 
God,"  Heb.  xiii.  7 ;  as  they  did  accordingly  pay 
distinguished  honotirs  to  the  memories  of  the  apos- 
tles, evangelists,  and  martyrs ;  and  as  the  Church 
of  Rome,  which  had  gone  much  too  far  in  this 
matter,  would  notwithstanding  have  had  a  great 
advantage  against  us,  if  we  had  neglected  it  entire- 
ly :  we  do  therefore  on  tlie  days,  which  bear  their 
names,  read  portions  of  holy  writ  relating  to  them; 
return  thanks  to  God  for  their  labo|irs  and  exam^^ 
pie  ;  and  beg,  that  we  may  profit  suitably  by  them.  > 
This  then  makes  a  considerabie  portion  of  the  va- 
riable Collects.  The  rest  are  appointed,  one  for 
each  Sunday  and  week  in  the  year.  And  the  in- 
tention, however  imperfectly  executed,  must  have 
been,  that  sometimes  praying  more  explicitly  for 
this  grace  or  mercy,  sometimes  for  that,  we  may 
be  likelier  to  obtain,  through  Gt)d's  goodness,  all 
that  are  needful  for  us. 

The  objection,  that  our  service  is  taken  from  the 
Popish,  affects  chiefly  the  Collects.  But  those  of 
our's  which  are  the  .^ame  with  their's,  are  mostly 
derived  from  Prayer  Books,  brought  over  in  tlie 
days  of  tliat  Pope,  by  whose  means  our  Saxon  an- 
cestors were  converted  to  Christianity,  above  1100 
years  ago :  and  they  were  old  ones  tlien  ;  much 
older  than  the  main  errors  of  popery.  However, 
partly  at,  and  partly  since,  the  Reformation,  such 
of  the  Collects  in  those  books,  as  wanted  and  de- 
served it,  have  been  carefully  corrected  ;  many,  that 
were  thought  improper,  quite  removed;  and  new 
ones  framed  in  their  stead.  But  why  should  those 
be  changed,  which  are  both  faultless  in  themselves, 
and  recommended  by  venerable  antiquity  ? 

Abp.  Seeker. 
Concerning  the  particular  Collectf^,  see  below,  in 
j  connection  with  the  Epistles  and  Gospels,    t.  c.  b. 
I       (33.)  The  Collect  for  peace  is  taken  from  the 
I  Sacramentar)-  of  St.  Gregory,  and  is  distinguished 


/ 


MORNING  PRAYER. 


103 


power  of  any  adversaries,  through  the  might 
•of  Jesus  Christ  our  Lord.  Amen. 

•H  A  Collect  for  Grace.  (34.) 
O  LORD,  our  heavenly  Father,  Almighty 
and  everlasting  God,  who  hast  safely  brought 
us  to  the  beginning  of  this  day  ;  delend  us  in 

fur  its  piety,  not  less  than  for  its  comprehensive 
brevity.  It  maybe  expanded  and  illustrated  by  the 
following  Paraphrase  : — "  O  God  from  whom  pro- 
ceedij  tlie  blessings  of  peace,  (Is.  xlv.  7.)  who  ex- 
hortest  thy  servants  to  live  in  unity  and  godly  love, 
(2  Cor.  xiii.  11.)  in  knowledge  of  whom  everlast- 
ing life  and  happiness  consist,  (John  xvii.  3.)  and 
whose  service  is  pleasant  as  well  as  profitable,  be- 
cause it  is  perfect  freedom  from  the  slavery  of 
Satan  and  sin  ;  (1  Cor.  vii.  22.  and  John  viii.  36.) 
graciously  defend  us,  who  humbly  commit  our- 
selves to  thy  protection,  from  all  the  attempts  of 
our  adversaries  both  spiritual  and  temporal ;  and 
grant  that  we,  who  put  our  whole  trust  and  confi- 
dence in  thy  mercy,  may  be  delivered  from  the 
fear  of  those  evils,  which  the  craft  and  subtlety  of 
the  Devil  or  inan  worketh  against  us.  These 
blessings  we  implore  through  the  merits  and  me- 
diation of  Jesus  Christ,  Avho  has  despoiled  the 
powers  of  darkness,  (Col.  ii.  15.)  who  is  able  to 
deliver  us  from  every  evil  work.  (2  Tim.  iv.  18.) 
and  whom  we  acknowledge  to  be  our  only  Sa- 
viour, and  Redeemer.  Amen." 

Peace,  in  the  language  of  the  sacred  Scriptures, 
is  represented  as  the  greatest  of  all  earthly  bless- 
ings.— All  the  good  things  of  this  world  are  nothing 
•without  it,  and  in  it  all  heavenly  blessings  are  com- 
prehended.— Peace  was  the  first  legacy  bequeathed 
to  the  world,  through  the  blessed  Redeemer ; — 
"  Peace  on  earth,  and  good  will  towards  men :" 
And  Peace  was  the  last  bequest  of  our  dying  Lord 
to  his  disciples; — "peace  I  leave  with  you;  my 
peace,  I  give  unto  you."  That  the  world  might  be 
in  peace,  was  part  of  the  daily  prayer  of  the  primi- 
tive Christians;  and  in  imitation  of  their  example, 
Ve  are  directed  by  our  Church  to  implore  this 
blessing  both  in  our  morning  and  evening  services. 

Our  petitions  are  founded  on  the  gracious  decla- 
rations of  our  heavenly  Father.  "  The  steps  of  a 
good  man  are  ordered  by  the  Lord :  though  he  fall 
he  shall  not  be  utterly  cast  down  ;  for  the  Lord  up- 
holdeth  him  with  his  hand."  "  Great  peace  have 
they  that  love  the  law  of  God."  "  Thou  wilt  keep 
him  in  perfect  peace,  whose  mind  is  stayed  on 
thee." — Having  him  for  our  defence,  we  shall  have 
nothmg  to  fear  from  the  assaults  of  our  enemies ; — 
from  tlie  temptations  and  snares  of  the  world,  from 
the  suggestions  of  our  evil  lusts  and  passions,  or 
from  the  wiles  of  the  great  enemy  of  our  souls. 
He  will  be  "  a  wall  qt  fire  round  about  us." — He 


the  same  with  thy  mighty  power,  arid  grant 
that  this  day  we  fall  into  no  sin^  neither  run 
into  any  kind  of  danger  ;  but  that  all  our  do- 
ings, being  ordered  by  thy  governance,  may 

be    righteous    in  thy  sight,  through  Jesus  (__ 

Christ  our  Lord.  Amen.  " 


will  arm,  and  strengthen  us  for  the  combat ; — He 
will  cover  our  heads  with  his  shield  in  the  day  of 
battle,  and  enable  us  to  come  off  more  than  con- 
querors. 

When  we  address  our  prayers  to  God,  then,  be- 
seeching him  "to  defend  us,  in  all  assaults  of  our 
enemies,"  let  us  remember  that  all  our  strength  is 
in  him,  and  that  of  ourselves  we  can  do  nothing. 
If,  after  our  prayers  in  the  Church,  we  think  no 
more  of  the  protection  we  have  asked,  but  heed- 
lessly expose  ourselves  again  to  the  assaults  of  our 
spiritual  adversaries,  we  may  be  assured  that  though 
we  have  offered  to  God  the  service  of  our  lips,  we 
are  withholding  from  him  the  affections  of  our 
hearts.  Let  us  call  upon  him  then,  in  sincerity, 
and  with  humble,  lowly,  penitent,  and  obedient 
hearts.  Let  our  lives  be  conformable  to  our  pray- 
ers, and  to  his  most  holy  laws,  and  while  we  sup- 
plicate his  peace  upon  ourselves,  let  us  endeavoisr, 
as  much  as  in  us  lieth,  to  live  peaceably  with  all 
men.  t.  c.  b. 

(34.)  Next  to  the  Collect  for  peace,  follows  the 
"  Collect  for  grace."  For  since  Grace  and  Peace 
are  joined  together  in  the  holy  scriptures,  the 
Church  has  not  thought  good  to  separate  them  in 
her  daily  devotions.  She  knows  that  without 
Grace,  there  can  be  no  lasting  or  real  peace  ;  and 
that  peace  without  grace  would  prove  no  blessing. 
Peace,  in  the  language  of  Scripture,  includes  all 
temporal  goods ;  plenty,  prosperity,  health,  and 
happiness.  But  the  enjoyment  of  these  has  a  ten- 
dency to  lead  men  into  forgetfulness  of  God,  and 
exposes  them  to  numerous  dangers  and  temptations. 
It  is  grace  alone  that  can  secure  the  comforts  of 
genuine  peace ;  and  by  petitioning  for  grace,  we 
enlarge  and  improve  our  former  request. 

This  prayer  was  taken  from  the  Greek  service, 
(Euchologion  :)  and,  at  the  beginning  of  the  day, 
when  we  are  about  to  issue  forth  amidst  the  dangers 
and  temptations  of  the  world,  nothing  can  be  more 
proper  than  the  acknowledgment  of  past  mercies 
with  which  it  begins,  and,  the  supplications  for  pro- 
tection and  guidance  which  it  contains.  The  Col- 
lect is  so  plain  and  simple  that  it  needs  no  Com- 
mentary', and  in  subjoining  a  Paraphrase,  it  is  not 
so  much  for  explanation,  as  to  reiterate  the  impres- 
sion it  should  make  on  our  minds,  by  presenting  it 
under  a  different  view :  "  O  heavenly  Father,  who 
hast  all  the  paternal  tenderness  to  mcline,  and  all 
the  eternal  power  to  enable  thee  to  assist  us ;  who, 


104 


MORNI]SG  PRAYER. 


^  A  Prat/erfor  thcV\iEsiDKi>i'r  of  the  Uni- 
ted States,  and  all  in  Civil  Authori- 
t,j.  (35.) 

I   ,       O  LORD,  our  heavenly  Father;  ihe  liisfh 

L  and  mighty  Ruler  ottlie  universe,  who  dost 

from  thy  throne  beliold  all  the  dwellers  upon 

earth  ;   most  heartily  we  beseech  thee,  with 

thy  favoilr  to  behold  aud  bless  thy  servant, 

after  many  favoVirs,  liast  given  us  a  fresh  instance 
of  thy  pooilness,  in  preserving  us  from  the  dangers 
of  the  past  night,  and  hast  preserved  us  in  safety  to 
this  morning;  we  bcseecli  thee  to  continue  thy 
kindness  to  us  tJiis  day,  in  defending  us  by  thy  al- 
mighty power,  that  we  be  not  overcome  by  any 
temptation  which  may  assault  us,  and  that  we  be 
secured  from  all  unhappy  accidents  which  might 
befal  us ;  begging  of  thee,  that  thou  wouldst  be 
pleased  to  direct  all  our  actions  by  thy  infinite  fore- 
sight and  wisdom,  and  that  all  we  do,  may  be 
agreeable  to  thy  will,  and  may  be  approved  by  thy 
unerring  judgment :  all  this  we  humbly  pray,  for 
the  sake  of  Jesus  Christ  our  Lord." 

These  Collects  for  peace  and  grace  were  plainly 
intended  by  the  Church  for  our  daily  use:  and 
though  few  of  us  have  the  opportunity  of  doing  this 
in  public,  we  may  all  do  it  in  private  ;  and  no  form 
ofwordscanbe  more  pertinent,  as  a  part  of  out 
daily  se9ret  devotions.  Only  let  us  bear  in  mind, 
that  in  these,  as  in  all  our  prayers,  Ave  should  ad- 
dress the  throne  of  Grace  with  sincerity  and  ferven- 
cy, since  God,  who  searcheth  the- heart,  requires  of 
all  who  worship  him,  that  they  do  it  inspirit  and  in 
truth.  T.  c.  B. 

(35.)  In  the  daily  morning  and  evening  prayers, 
tlie  Collect  for  the  day,  which  stands  first  hi  order, 
is  generally  adapted  to  the  particular  season.  The 
Collects  for  Peace  and  Grace,  which  succeed  it, 
comprehend  all  the  blessings  which  our  own  ne- 
cessities require.  The  former  of  these,  (the  Col- 
lect for  peace)  comprises  all  temporal  goods — such 
as  are  "necessary  for  the  body,"  and  the  latter,  (the 
Collect  for  Grace)  includes  all  spiritual  blessings — 
such  as  are  "requisite  for  the  soul."  In  this  com- 
prehensive sense  they  were  understood  by  the  com- 
pilers of  the  English  Prayer  Book,  and  from  its  first 
appearance  in  1549,  to  its  last  review  in  16G1,  here 
ended  the  daily  morning  and  evening  service,  the 
.prayer  of  St.  Chryso-stom,  and  the  blessing  only 
being  added.  The  occasional  prayers  were  inclu- 
ded in  the  Litany,  which  is  used  only  on  Sunday, 
Wednesday,  and  Friday  mornings.  At  the  last 
review  referred  to,  these  occasional  prayers  were 
made  a  part  of  the  daily  morning  and  evening  ser- 
vice, and  indeed  they  wore,  probably,  before  that 
time,^ead  in  the  place  in  which  they  are  now  ap- 
pointed. 


TAe  President  nf  the  United  States,  and 
all  others  in  authority  ;  and  so  replenish 
them  witli  tiie  grace  of  thy  Holy  Spirit,  that 
they  may  always  incline  to  thy  will,  and  walk 
in  thy  way  :  Endue  them  plenteonsly  with 
heavenly  gifts;  grant  them  in  health  and 
prosperity  long  to  live;  and  finally,  after 
this  life,  to  attain  everlasting  joy  and  feli- 
city, through  Jesus  Christ  our  Lord.  A?ne)i. 

In  the  Collects  for  peace,  and  grace,  we  confine  our 
petitions  to  the  seeking  of  blessings  for  ourselves: 
In  the  Collects  v/liich  now  fall  under  our  consid- 
eration, we  conform  to  the  exhortation  of  St.  Paul, 
by  making  "supplications,  prayers,  and  interces- 
sions, for  all  men  ;"  "  for  the  President  of  the  Uni- 
ted States,  and  all  in  civil  authority,"  "for  the 
Clergy  and  People,"  and  "for  all  Conditions  of 
Men." 

The  Prayer  for  the  President  of  the  United 
States,  and  all  in  civil  authority,  is  taken  from 
"  The  Prayer  for  the  King's  Majesty,"  in  the  En- 
glish Book ;  with  such  alterations  as  were  render- 
ed necessary  by  the  difference  of  political  institu- 
tions. The  substance  of  it  may  be  found  in  the 
Sacramentarv  of  St.  Gregory,  from  which  it  was 
incorporated  into  the  English  Service,  with  consid- 
erable amendments,  in  the  reign  of  Queen  Eliza- 
beth; and  it  has  been  still  further  improved  by 
the  compilers  of  our  American  Liturgy. 

The  Christian  Church,  in  all  ages  and  places, 
has,  in  her  public  devotions,  uniformly  made  pray- 
ers and  suppUcations  for  the  rulers  of  the  state,  and 
all  others  iu  authority.  This  she  did  when  the 
civil  rulers  were  enemies  to  her  faith,  and  the  per- 
secutors of  its  professors  ; — with  how  much  more 
cordiality  should  we  do  it  whea  our  rulers  are  the 
nursing  fatliers  and  protectors  of  our  religion. 

The  Prayer  under  consideration  consists  of 
two  parts ;  the  introduction,  and  the  petitions. — 
The  introduction,  expressed  in  sublime  and  ap- 
propriate titles,  is  a  noble  confession  of  our  faith, 
that  God  is  the  supreme  governor  of  the  world,  and 
that  his  providence  extends  over  all  the  inhabitant* 
of  the  earth.  It,  at  tlie  same  time,  contains  the 
grounds  of  our  confidence  tliat  we  shall  obtain  our 
retj^iiests.  We  address  God  as  "  our  Lord  and  hea- 
venly Father,  the  high  and  mighty  ruler  of  the 
universe,  who  from  his  throne  beholds  all  the 
dwellers  upon  earth :"  and  we  beseech  him  to  be- 
hold with  the  eyes  of  mercy  and  compassion,  his 
"  servant,  the  President  of  the  United  States,  and 
all  others  in  authority ;"  especially  that  he  would 
"  replenish  them  with  the  grace  of  his  Holy  Spirit, 
endue  them  plenteously  with  heavenly  gifts,  give 
them  a  long  life  of  health  and  prosperity,  and  final- 
ly bestow  upon  them  everlasting  joy  and  felicity." 
The  "ultimate  object  of  these  intercessions  is,  that 


MORNING  PRAYER. 


105 


•5^  The  folloiDing  Prayers  are  to  he  omitted 
here,  when  the  Litany  is  read. 

If  A  Prayer  for  the  Clergy  and  People.  (36.) 

ALMIGHTY  and  everlasting  God,  from 
whom  Cometh  every  good  and  perfect  gift, 
upon  our    Bishops  and  other 


send  down 


protected  by  the  authority  of  our  rulers,  and  repos- 
ing on  the  wisdom  and  justice  of  their  counsels,  we 
may  "  lead  a  quiet  and  peaceable  life,  in  all  godli- 
ness and  honesty." 

Those  who  have  been  accustomed  to  observe 
the  course  of  the  world,  will  readily  appreciate  the 
influence  which  the  example,  as  well  as  the  coun- 
sel, of  the  chief  rulers  must  produce  on  the  charac- 
ter of  the  people.  Their  piety  and  devotioa  will 
give  great  encouragement  to  religion,  and  their  de- 
portment, if  wicked  and  profane,  will  contribute 
much  to  the  growth  of  vice  and  infidelity.  These 
considerations  render  it  of  vast  importance,  both  to 
the  temporal  and  spiritual  welfare  of  the  people,  that 
their  Rulers  should  not  only  be  endued  with  the 
"  heavenly  gifts  "  of  a  quick  apprehension  and  a 
sound  understanding,  but  that  they  should  also  be 
richly  '-replenished  with  the  grace  of  the  Holy 
Spirit."  AVhen  we  approach  God,  then,  in  the 
ordinances  of  public  worship,  let  us'bear  those  upon 
our  hearts,  whom  he  hath  appointed  to  rule  over  us, 
and  let  us  be  sincere  and  earnest  in  the  use  of  the 
prayer  which  the  Church  has  provided  on  their  be- 
half: "  that  all  things  may  be  so  ordered  and  set- 
tled by  their  endeavours,  upon  the  best  and  surest 
foundations,  that  peace  and  happiness,  truth  and 
justice,  religion  and  piety,  may  be  established 
among  us  for  all  generations."  t.  c.  b. 

(36.)  After  praying  for  our  civil  rulers,  the 
Church  insti-ucts  us,  in  her  "Prayer  for  the  Clergy 
and  People,"  to  make  intercession  for  the  whole 
Christian  world.  It  is  a  matter  of  high  importance 
to  the  cause  of  religion,  that  those  who  are  lawful- 
ly appointed  to  labour  in  the  word  and  doctrine  of 
Christ,  should  have  an  interest  in  the  prayers  of 
their  people  ;  and  the  people  themselves  should  be 
fervent  in  their  intercessions  for  each  other.  The 
Holy  Scriptures  are  full  of  prayers  for  the  Church 
of  God,  and  especially  for  its  governors  and  pas- 
tors ;  and  all  the  ancient  Liturgies  have  peculiar 
petitions  for  the  Bi.shops  and  Clergy,  as  well  as  for 
tlie  Congregations  committed  to  their  charge. 

The  Bishops  are  constituted  the  guides  and 
governors  of  the  Church  of  Christ.  By  their  ele- 
vation, they  incur  the  -weightier  charge,  and  become 
the  servants  of  all.  They  are  intrusted  wdth  the 
ordaining  of  suitable  ministers :  They  stand  so- 
lemnly pledged,  by  their  vows  of  Ordination  and 
Consecration,  to  preach  the  word,  .and  minister  god- 


14 


Clergy,  and  upon  the  Congregations  com- 
mitted to  their  charge,  the  healthful  spirit  of 
thy  grace  ;  and,  that  they  may  truly  please 
thee,  pour  upon  them  the  continual  dew  of 
thy  blessing :  Grant  this,  O  Lord,  for  the 
honour  of  our  Advocate  and  Mediator, 
Jesus  Christ.  A^nen. 

ly  discipline,  and  as  far  as  in  them  lies,  to  banish 
all  erroneous  and  strange  doctrines  from  the  Church. 
It  is  their  duty  to  promote  peace  among  men ;  and        ^ 
on  them  in  their  respective  Diocessfes,  lies  the  daily         : 
care  of  all  the  Churches.— If  we  duly  consider  the 
qualifications,  and  the  exertions,  which  are  requisite        / 
for  the  performance  of  the  duties  of  their  high  sta- 
tion, and  for  the  faithful  discharge  of  the  great  and 
sacred  trust  reposed  in  them,  we  shall  naturally  ex- 
claim, with  the  Apostle,  "  Who  is  sufficient  for  these 
things  V     And  in  our  daily  prayers  we  shall  most 
earnestly  and  devoutly  implore  upon  them  the  con- 
tinual dew   of  God's  blessing,  and   the   salutary 
spirit  of  the  divine  grace. 

The  other  Clergy,  too,  stand  in  need  of  the  same 
aids  of  the  Holy  Spirit.  It  is  their  duty  to  imbue 
the  minds  o^  the  youth  with  virtue  and  religion  ; 
To  instruct  the  ignorant,  to  encourage  the  good,  to 
reprove  the  wicked,  to  help  the  weak-hearted,  to 
comfort  the  afllicted,  to  visit  the  sick,  to  present  the 
prayers  of  their  Congregations,  to  preach  the  word 
of  God,  and  to  administer  his  holy  sacraments. 
But  without  the  grace  of  God  to  assist  their  labours, 
the  best  endeavours  of  the  ablest  ministers,  will  be  )  %.. 
vain  and  unprofitable.  Even  St.  Paul  himself,  was 
so  sensible  of  his  own  insuflSciency,  that  we  find 
him  beseeching  the  Churches  to  whom  he  address- 
es hi,s  Epistles,  to  pray  for  him : — "  to  prav  that  an 
utterance  might  be  given  unto  him,  to  make 
known  the  mystery  of  the  Gospel."  If,  then,  with 
the  planting  of  Paul,  and  the  watering  of  Apollos, 
it  is  God  that  gives  the  increase,  how  zealously 
should  the  people  pray  for  the  divine  blessing  on 
the  labours  and  ministry  of  their  Pastors. 

It  is  the  especial  duty  of  the  people,  in  relation  \ 
to  their  Ministers,  that  they  keep  their  minds  open 
to  instruction  ;— willing  to  learn  God's  word,  desi- 
rous  to  practice  it,  and  well  disposed  to  do  their 
duty  in  their  respective  stations  and  callings.  For 
the  people,  then,  not  less  than  for  their  clergy,  it  is 
reasonable  and  necessary  that  in  our  daily  prayers 
we  supplicate  the  especial  blessing  of  God ;  be- 
seeching him  that  he  would  send  down  the  gracious 
influences  of  his  spirit,  like  dew,  into  the  hearts 
of  all. 

The  necessity  of  this  prayer  for  the  aids  of  divine 
grace,  is  founded  in  the  depravity,  and  natural  in- 
sufEciency  of  man.  By  nature,  we  are,  "  dead  in 
trespasses  and  sins,"  and  "there  is  no  health  in  us." 


106 


MORNING  PRAYER. 


"H^  A  Prayer  for  all  Conditions  of  Men.  (37.) 

O  GOD,  the  Creator  and  Preserver  of  all 
mankind,  we  humbly  beseech  thee  for  all 
sorts  and  conditions  of  men,  that  thou  would- 
est  be  pleased  to  make  thy  ways  known  unto 
them,  thy  saving  health  unto  all  nations. 
More  especially  we  pray  for  thy  holy  Church 
universal ;  that  it  may  be  so  guided  and  gov- 
erned by  thy  good  Spirit,  that  all  wiio  profess 
and  call  themselves  Christians,  may  be  led  into 

It  is  the  province  of  the  divine  spirit  to  resuscitate 
us  from  this  spiritual  death:  to  renovate  our  na- 
tures, and  to  sanctify  our  souls.  By  it  we  acquire 
a  right  understanding  of  divine  things ;  by  it  our 
souls  are  prepared  for  fellowship  with  the  Father, 
and  with  his  Son  Jesus  Christ ;  and  by  it  we  are 
enabled  to  realize  the  blessings  contained  in  the 
divine  promises,  and  to  grow  in  conformity  to  the 
mind  and  will  of  God  in  all  things.  It  is  common 
in  scripture  to  denote  the  plenitude  of  divine  bless- 
ings, by  the  dew  of  heaven.  Hence  the  fulpess  of 
divine  grace  and  knowledge,  is  here  signified  by 
the  dew  of  God's  heavenly  blessing.  It  is  this  on- 
ly which  enables  us  truly  to  please  him.— Without 
it  we  decay  Uke  the  branch  that  is  severed  from  the 
vine ;  but  nourished  by  its  genial  influence,  we 
grow  in  grace  from  day  today — flourishing  like 
"  the  tree  planted  by  the  water  side,  whose  leaf 
withers  not,  and  which  bringeth  forth  its  fruit  in 
due  season."  If  then  we  would  see  the  Church  of 
Christ  flourish  in  our  day  ;  if  we  would  see  Jeru- 
salem in  prosperity  all  our  life  long,  let  us  devoutly 
unite  in  using  the  means  which  infinite  wisdom 
has  appointed  for  its  advancement.  And  let  us 
feivendy  pray  to  the  great  head  of  the  Church, 
that  he  would  "send  down  upon  our  Bishops  and 
other  Clergy,  and  upon  the  Congregations  com- 
mitted to  their  charge,  the  healthful  spirit  of  his 
grace. — the  continual  dew  of  his  blessing." 

But  let  us  be  careful  not  to  seek  those  blessings 
for  our  own  glory.  While  we  use  the  language  of 
the  Church,  let  us  adopt  the  spirit  which  it  breathes, 
and  say,  "  Grant  this,  O  Lord,  for  the  honour  of 
our  Advocate,  and  iMediator,  Jesus  Christ." — It  is 
he  who  procures  for  us,  by  his  efficacious  interces- 
sion, both  the  Spirit  and  the  blessing.  To  him 
then  be  the  honour  of  all  the  good  that  is  dispen- 
sed ; — of  every  blessing  we  have  received,  and  of 
all  the  hope,  and  joy,  and  comfort,  we  have  ever 
experienced.  And  as  nothing  can  tend  more  ef- 
fectually to  promote  his  glory  and  interest  in  the 
world,  than  that  his  Church  should  be  governed  by 
wise  and  pious  rulers,  his  ordinances  conducted 
by  zealous  and  holy  Ministers,  and  his  houses  of 
worship  filled  with  humble,  docile,  and  devout 
Congregations,  may  the  Lord  give  grace  to  all  Bish- 


the  way  of  truth,  and  hold  the  faith  in  unity 
of  spirit,  in  the  bond  of  peace,  and  in  right- 
eousness of  life.  Finally,  we  commend  to  thy 
fatherly  goodness  all  those  who  are  any 
ways  afflicted  or  distressed  in  mind,  body, 
or  estate ;  that  it  may  please  thee  to  comfort 
and  relieve  them,  according  to  their  several 
necessities;  giving  them  patience  under  their 
sufferings,  and  a  happy  issue  out  of  all  their 
afflictions.  And  this  we  beg  for  Jesus  Christ's  J^ 
sake.     Amen. 

ops  and  Pztstors  of  his  Church,  that  they  may 
diligently  preach  his  word,  and  duly  administer  the 
godly  discipline  thereof;  and  may  he  grant  to  the 
people,  that  they  may  obediently  follow  the  same, 
and  all  may  receive  the  crown  of  everlasting  glor)--, 
through  Jesus  Christ  our  Lord. 

The  model  from  which  this  excellent  "  Prayer 
for  the  Clergy  and  People,"  is  taken,  may  be  found 
in  Gregory's  Sacramentary.  It  is  found  in  the 
Breviary  of  Sarum,  and  in  some  of  King  Henry's 
Primers,  though  it  does  not  appear  in  either  of  the 
Books  of  King  Edward.  It  was  inserted  in  the 
English  Book  in  the  first  year  of  Queen  Elizabeth, 
and  forms  one  of  the  most  comprehensive  and  de- 
vout prayers  in  our  Liturgy.  t.  c.  b.       .,^.-* 

(37.)  It  has  already  been  observed  that  St.  Paul  ' 
exhorts  us  to  make  Prayers  and  Supplicaticns  for 
all  men  ;  and  the  duty  enjoined  by  the  Apostle  was 
faithfully  observed  by  the  ancient  Christians,  in 
their  daily  devotions.  In  the  English  book  of  Com- 
mon Prayer,  however,  till  the  last  review  in  16C1, 
there  was  no  special  form  of  general  intero-ession, 
excepting  when  the  Litany,  or  the  pray  er  for  the 
Cliurch  militant  was  said.  The  Avant  of  such  a 
form  being  thought  a  defect,  the  Prayer  for  all 
Conditions  of  Men  was  then  first  composed,  and 
appointed  to  be  used  whenever  the  Litany  was 
not. — The  form  of  it  is  said  to  have  been  drawn 
up  by  Bishop  Sanderson,  tbongh  there  is  a  tradition 
in  St.  John's  College,  Cambridge,  that  it  was  com- 
posed by  Bishop  Gunning,  formerly  a  Master  in 
that  institution.  The  original  draught  is  said  t.o 
have  been  much  longer  than  the  present  form,  and 
the  throwing  out  of  parts  of  it  which  were  suppos- 
ed to  have  been  included  in  other  Collects,  is  pro- 
bably the  occasion  why  the  word  "  finally  "  comes 
so  soon,  in  so  short  a  Prayer.  It  has  been  thought 
that  the  composer  might  have  designed  to  in- 
clude all  the  intercessional  Collects  in  one,  but  that 
the  others  who  were  commissioned  for  the  same  busi- 
ness, judged  it  better  to  retain  the  old  forms,  and 
only  take  so  much  of  this  as  was  not  comprehend- 
ed in  the  rest. 

The  Prayer  is  introduced  with  an  address  to  the 
Deity,  and  like  the  other  Collects  in  our  Liturgy, 
ascribes  to  him  the  titles  and  attributes  wliich  are 


MORNING  PRAYER. 


107 


^  A  General  Thanksgiving.  (38.) 

ALMIGHTY  God,  Father  of  all  mercies, 
we,  thine  unworthy  servants,  do  give  thee 
most  humble  and  hearty  thanks  for  all  thy 
goodness  and  loving  kindness  to  us,  and  to 
all  men.  We  bless  thee  for  our  creation,  pre- 
servation, and  all  the  blessings  of  this  life  ; 
but,  above  all,  for  thine  inestimable  love  in 
the  redemption  of  the  world  by  our  Lord 
Jesus  Christ  j  for  the  means  of  grace,  and 

most  appropriate  to  the  purport  of  the  prayer  itself. 
As  it  IS  offered  up  for  all  conditions  of  men,  we 
address  God  as  the  Creator  and  Preserver  of  all 
mankind. — The  first  petition  is  a  paraphrase  of  the 
first  part  of  the  Lord's  Prayer,  and  the  words  are 
taken  from  the  67th  Psalm.  We  pray  that  God's 
name,  "may  be  hallowed"  among  the  heathen, 
where  it  is  not  yet  known ;  and  that  "  his  king- 
dom" of  grace  may  "  come,"  where  it  has  not  yet 
been  preached.  We  beseech  God  that  the  general 
dispensations  of  his  Providence,  and  particularly 
the  Gospel,  in  Scripture  emphatically  called  his 
saving  health,  may  he  known  unto  all  nations. 
In  other  words,  we  here  pray  for  the  conversion  of 
"  Jews,  Turks,  Infidels,  and  Heretics,  that  all  igno- 
rance, hardness  of  heart,  and  contempt  of  God's 
word,  being  taken  away,  they  may  be  saved  among 
the  remnant  of  the  true  Israelites." 

In  ancient  Liturgies,  the  Church  prayed  not  only 
for  the  illumination  of  those  that  sat  in  darkness, 
for  the  instruction  of  the  ignorant,  and  conversion 
of  the  wicked,  but  likewise  for  the  improvement  of 
the  good.  And  we  here  pray  "  more  especially  for 
the  holy  Church  universal:"  Not  so  much  for  the 
external  prosperity  of  any  particular  portion  of  it, 
but  that  the  whole — the  Oriental,  the  Greek,  the 
Latin,  the  Reformed,  with  every  denomination  of 
Christians,  "  may  be  led  into  the  way  of  truth  ;'' 
— neither  embracing  the  fanciful  innovations  of  the 
moderns,  nor  reviving  the  heretical  opinions  of  the 
ancients  ;  but  that  all  may  "  hold  the  faith''  once 
delivered  to  the  saints,  "zn  unity  of  spirit,  in  the 
bond  of  peace,  and  in  righteousness  of  life." 

We  further  intercede  for  all  that  are  afflicted  ; 
whether  by  sorrow,  sickness,  or  penury  ;  commend- 
ing them  to  the  fatherly  goodness  of  God,  and  be- 
seeching him  to  "comfort  andrelieve  them  accord- 
ing to  their  several  necessities :"  to  mitigate  their 
sorrow  of  mind,  assuage  their  bodily  pain,  and  re- 
lieve their  distressed  estate.  In  particular  we  pray 
that,  during  their  sufferings.  He  will  enable  them 
to  bear  his  visitation  patiently ; — trusting  that  if 
they  are  restored  to  health  and  prosperity,  they  will 
lead  the  residue  of  their  lives  to  his  glory ;  and  as- 
sured, that  if  their  sufferings  terminate  in  death,  to 
wdiich  as  to  the  only  complete  deliverance  from  the 


for  the  hope  of  glory.  And,  we  beseech  thee, 
give  us  that  due  sense  of  all  thy  mercies 
that  our  hearts  may  be  unfeignedly  thank- 
ful, and  that  we  may  show  forth  thy  praise,  » 
not  only  with  our  lips,  but  in  our  lives  ;  by 
giving  up  ourselves  to  thy  service,  and  by 
walking  before  thee  in  holiness  and  right- 
eousness all  our  days,  through  Jesus  Christ 
our  Lord  ;  to  whom,  with  tliee  and  the  Ho- 
ly Ghost,  be  all  honotir  and  glory,  world 
without  end.     Ame7i. 

pressure  of  human  woe,  the  good  man  must,  in  the 
gloom  of  adversity,  look  forward  with  secret  de- 
light ;  the  issue  will,  to  him  at  least,  be  equally  for- 
tunate and  happy. 

But  let  us  not  think  that  in  praying  for  the  afflic- 
ted and  the  miserable,  Ave  have  fulfilled  all  the  duties 
which  we  owe  them.  We  must  regard  ourselves 
as  instruments  in  the  hands  of  the  Almighty,  to 
help  and  relieve  them :  we  must  exercise  towards 
them  every  office  of  kindness  and  benevolence  in 
our  power;  assisting  them  with  our  alms,  our 
counsel,  and  our  attendance,  as  their  several  neces- 
sities may  demand.  And  while  we  are  praying  for 
others,  or  exercising  towards  them  the  offices  of 
charity,  let  us  not  forget  to  prach^e  ourselves,  the  C_ 
great  duty  of  patience  and  resignation  to  the  divine 
will,  under  whatever  trials  it  may  please  God  to 
send  us  ;  that  so  we  may  have  a  well  grounded 
hope  of  obtaining,  m  the  end,  an  happy  issue  out 
of  all  our  misery,  and  of  entering  into  the  joy  of 
our  Lord.  x.  c.  b. 

(38.)  Praise  is  olie  of  the  most  essential  parts 
of  the  worship  of  God.  It  seems  indeed  to  be  one 
of  the  first  dictates  of  natural  religion,  as  well  as 
the  indispensable  requirement  of  Revelation.  The 
worship  of  the  Jews  consisted  chiefly  in  peace-of- 
ferings and  praises.  The  Psalms  were  their  forms ; 
and  the  sons  of  Asaph,  with  all  sorts  of  Musick,  T 
united  in  giving  thanks  unto  the  Most  High.  The  \ 
very  Heathens  have  constructed  temples,  and  erect- 
ed altars,  for  the  sacrifices  of  praise,  and  thanks- 
giving. Well  then  does  the  Exhortation,  at  the 
beginning  of  our  service,  admonish  us  as  Chris- 
tians, that  one  of  the  principal  ends  of  our  assem- 
bling in  the  house  of  God  is  "  to  render  thanks  for 
the  great  benefits  that  we  have  received  at  his 
hands?' 

The  ancient  requirement  of  oblations  and  sacri- 
fices was  tedious  and  burthensorae  ;  but  no  time 
is  too  short,  no  place  too  narrow,  and  no  fortune 
too  mean  for  the  duty  of  Christian  thanksgiving. 
They  who  have  not  leisure  or  convenience  for 
more  formal  returns  of  gratitude  for  the  divine  bless- 
ings, may  at  least  say,  as  was  the  custom  of  the 
primitive  Christians,  "  Tile  Lord  be  praised." 

To  reflect  upon  our  sins,  as  in  repentance — to 


108 


MORNING  PRAYER. 


consider  our  wants,  as  in  prayer— or  to  meditate 

upon  our  duty,  as  in  hearing  the  word  of  God — all 

V  these  are  attended  with  solicitude  and  pain :  But  to 

.     contemplate  the  goodness  and  mercy  of  our  heaven- 

/        ly  Father — to  recount  the  innumerable  favours  he 

Shas  conferred  on  us,  and  to  breathe  a  prayer  for 
their  continuance  and  increase — all  this  can  be  no- 
'  thing  but  unmixed  delight.  "  It  is  a  good  thing  to 
sing  praises  to  our  God  ;  yea,  a  joyful  and  pleasant 
thing  it  is  to  be  thankful."  They  who  can  take  no 
pleasure  in  such  devotion,  are  strangers  to  the  joys 
of  blessed  souls,  and  unfit  to  be  received  to  their 
heavenly  habitations.— The  frequent  exercise  of 
this  duty,  has  a  tendency  to  increase  our  reUsh  for 
it.  It  inflames  our  love  to  God,  confirms  our  faith 
in  his  mercy,  expels  our  fears,  and  revives  our 
hopes ;  so  that,  at  length,  the  thankful  heart  "finds 
its  best  reward  for  praising  God,  in  the  very  plea- 
sure of  the  duty.  And  when  we  consider  that  we 
are  poor,  frail,  indigent,  and  helpless  creatures— 
that  we  are  nothing  but  what  God  has  made  us, 
have  nothing  but  what  he  has  given  us,  and  are  con- 
Jl  stantly  dependent  upon  his  bounty,we  cannot  fail  to 
perceive  our  obligations  of  gratitude  for  the  ir^nume- 
rable  blessings  we  enjoy,  and  adopting  the  language 
of  our  Communion  Service,  to  confess,  that  '-'It  is 
very  meet,  right,  and  our  boimden  duty,  at  all 
times  and  in  all  places,  to  give  thanks  unto  the 
Lord  our  God." 

For  the  performance  of  the  duty  of  praise  and 
thanksgiving,  the  early  compilers  of  our  Liturgy 
had  provided  the  HaUeluia,  the   Gloria  Patri, 
and  the  daily  Psalms  and  Hymns.     In  the  time  of 
King  James  I.  particular  thanksgivings  were  added 
for    deliverence   from    Drought,   Rain,  Famine, 
War,    Tumults,    and    Pestilence.      Afterwards?,   at 
the   Restoration   of  King  Charles   II.,  that    there 
might  be  no  defect  in  our  expressions  of  gratitude, 
the    form    of   "  General    Thanksgiving"    which    is 
now  under  consideration,  was  added  for  daily  use. 
This  form  of  General  Thanksgiving  is  thought  to 
have   been    composed    by   the    venerable    Bisho-p 
Sanderson,  and  it  is  very  properly  placed   in  the 
order  of  the  service  immediately  after  the  General 
Intercession^    It  is    a   more    methodical    summary 
of  the  several  mercies  of  God,  "  to  us  and  to  all 
men,"  than  we  have  before  used.  And,  as  we  cannot 
be  too   thankful    to   God,   the    acknowledgments, 
which  Ave  offered  up  at  the  beginning  of  the  service, 
may  be  very  properly  repeated  so  near  the  close. 

The  General  Thanksgimng  begins  with  an 
acknowledgment  of  the  "goodness  and  loving- 
kindness"  of  God,  "to  us,  and  to  all  men."  And 
while  we  address  him  as  the  "  Father  of  all  mer- 
cies," we  profess  ourselves  (as  we  truly  are)  his 
"  unworthy  servants."  We  then  proceed  to  enu- 
merate our  obligations  to  him,  as  our  Creator  and 


Preserver,  and  the  giver  of  all  temporal  and  earthly  , 
blgs^ings. — The  enjoyments  of  his  life,  however 
mean  in  comparison  with  those  of  a  future  state, 
still  possess  their  proper  value.  The  all-wise  Au- 
thor of  our  being  knows  what  is  fitting  for  us  in 
everv  state,  and  dispenses  his  favours  accordingly.^^ 
We  are  therefore  to  accept  the  good  things  of  this 
world  with  gratitude,  and  use  them  with  modera- 
tion and  cheerfulness.  But,  "  above  all,"  we  must 
be  grateful  to  God  for  the  spiritual  mercies  which 
he  dispenses  to  us. — Among  these  we  particular- 
ize the  blessings  of  redemption,  sanctijication,  and 
salvation.. 

When  we  consider  our  sinfulness  and  wretched- 
ness, and  the  abundant  treasures  of  the  divine  mer- 
cy and  goodness ;  when  we  consider  the  misery 
from  which  we  are  delivered,  and  the  everlasting 
happiness  and  glory  which  are  proffered  to  us,  we 
are  lost  in  admiration  of  the  loving  kindness  of  God, 
and  can  never  sufHciently  praise  and  adore  him  for 
his  "  inestimable  love  in  the  redemption  of  the 
world  by  our  Lord  Jesus  Christ." — "  Lord !  what 
is  man,  that  thou  hast  such  respect  unto  him  ;  or 
the  son  of  man,  that  thou  so  regardest  him  7'^ 
But  we  further  bless  God  for  our  sanctification 
and  salvation.  The  former  we  designate  by  "  the 
means  of  grace,"  and  the  latter  by  "the  hope  of 
glory."  The  principal  means  of  grace,  or  ways  by 
which  we  may  obtain  the  gracious  aids  of  the  Holy 
Spirit,  are  prayer,  the  reading  of  the  word  of  God, 
and  the  participation  of  the  holy  Sacraments  of 
Baptism,  and  the  Lord's  Supper.  They  who  re- 
fuse, or  neglect  the  use  of  these  means,  must  not 
presume  to  expect  the  end  to  be  obtained  by  them 
— the  sanctification  and  salvation  of  their  souls. 
But,  aias  !  how  fatally  do  men  deceive  themselves 
oh  this'  subject !  How  many  there  are,  who  call 
themselves  Christians,  and  yet  live,  in  the  habitual 
neglect  of  these  essential  duties  of  Christianity  ! 
especially  of  that  which  is  the  most  important  of 
all,  the  receiving  of  the  Lord's  Supper.  Strange 
infatuation  !  To  thank  God  for  our  Redemption, 
and  at  the  same  time  to  refuse  to  commemorate  it 
in  the  way  which  the  Redeemer  has  commanded  ! 
To  thank  him  for  the  means  of  grace,  and  yet 
never  to  use  the  chiefest  of  those  means  !  for  the 
hope  of  glory,  and  yet  never  to  receive  the  pledge 
and  earnest  of  that  glory,  tendered  to  us  in  the 
Holy  Communion  !  Let  those  who  attend  the  com- 
mon service  of  the  Church,  and  never  approach 
the  Lord's  Table,  consider  what  an  inconsistency 
and  absurdity  they  are  guilty  of;  and  what  an  in- 
sult it  is  to  the  divine  majesty,  to  thank  God  for 
mercies,  which  they  obstinately  refuse  to  receive,  / 
and  to  pray  to  him  for  blessings,  the  means  of  ob-  / 
taining  which  they  wilfiilly  reject. 

When  we  meditate  on  all  the  blessings  of  Crea- 


MORNING  PRAYER. 


109 


^  A  Prayer  of  St.  Chrysostom.  (39.) 

ALMIGHTY  God,  who  hast  given  us 
grace  at  this  time,  with  one  accord  to  make 
Dur  common  supplications  unto  thee ;  and 
dost  promise  that  when   two  or  three  are 

tion,  Preservation,  and  Redemption,  "which  we  have 
enumerated,  and  consider  them  in  all  their  extent 
and  effects,  our  souls  are  filled  with  wonder  at  the 
treasures  of  the  divine  goodness.  And  since  we 
find  ourselves  unable  to  render  an  adequate  return 
of  gratitude,  we  change  our  thanksgivings  into  sup- 
plications, and  pray  our  heavenly  Father  to  grant 
us  one  favour  more,  in  addition  to  all  the  rest — 
even  to  "  give  us  a  due  sense  of  all  his  mercies,''^ 
and  to  make  us  "  unfeignedly  thankftd"  for  thera. 
In  order  to  produce  in  our  minds  "  a  due  sense"  of 
the  mercies  of  God,  we  should  give  ourselves  to 
frequent  meditation  on  thera.  We  should  contem- 
plate them  separately,  and  endeavour  to  sum  up 
the  amount  of  them  ;  and  especially  we  should  pray 
for  the  influence  of  divine  grace,  to  enable  us  justly 
to  estimate  them.  Then  shall  we  be  "  unfeignedly 
thankful,"  and  the  gratitude  of  our  hearts  will  burst 
forth  at  our  lips.  "  Out  of  the  abundance  of  the 
heart  the  mouth  speaketh,"  and  the  Psalmist  of  Is- 
rael, who  has  supplied  us  with  language  for  every 
expression  of  gratitude,  says,  "  I  will  always  give 
thanks  unto  the  Lord;  his  praise  shall  ever  be  in 
ray  mouth."  The  mercies  of  God  are  bestowed 
upon  us  openly,  so  that  all  the  world  may  see  them. 
We  must  not  think,  therefore,  to  conceal  his  praise 
m  the  secret  corners  of  our  hearts,  or  pretend  to  thank 
him  privately  in  our  thoughts.  We  should  "  show 
forth  his  praises"  with  our  "lips,"  and  our  gratitude 
should  have  as  many  witnesses,  if  it  were  possible, 
as  his  mercies.  Thus  shall  we  proclaim  his  glory, 
and  excite  others  to  join  with  u«<,  and  assist  us. 

But  when  we  have  thus  praised  God  with  our 
lips,  our  duty  is  not  ended.  We  must  glorify  him 
"  in  our  lives." — The  most  pompous  and  solemn 
thanksgivings,  from  the  habitual  evil  liver,  are  but 
profane  mockery,  and  are  odious  in  the  sight  of 
God.  It  is  when  we  "give  ourselves  up  to  his  ser- 
vice, and  walk  before  him  in  holiness  and  righteous- 
ness," that  we  verify  our  gratitude.  This  is  the 
best  and  most  genuine  thanksgiving,  and  without  this 
demonstration  of  our  gratitude,  all  our  professions 
will  be  inconsistent,  and  in  vain.— "  Praise  is  not 
seemly  in  the  mouth  of  a  sinner,"  but  "  it  becometh 
well  the  just  to  be  thankful." 

These  thanksgivings  and  petitions,  like  all  others, 
we  present  in  the  name  and  mediation  of  Jesus 
Christ ;  and  we  conclude  the  whole  with  a  doxolo- 
gy,  in  which  we  ascribe  to  the  Son,  with  the  Fa- 
ther, and  the  Holy  Ghost,  all  honour  and  glory, 
world  without  end.    Amen.  ' 


gathered   together   in  thy  name,  thou  wilt     / 
grant  their  requests;  fulfil  now,  O  Lord,  the     * 
desires  and  petitions  of  thy  servants,  as  may 
be  most  expedient  for  them  :  granting  us  in 
this  world  knowledge  of  thy  truth,  and  in  the 
world  to  come  life  everlasting.     Amen. 

The  General  Thanksgiving,  and  the  "  Prayer  for 
all  conditions  of  men,  which  precedes  it,  were 
placed  among  the  '■  occasional  Prayers  and  Thanks- 
givings," in  the  EngUsh  Book  ;  but  our  American 
reviewers  of  the  Liturgy  have  judiciously  transfer- 
red them  to  the  daily  Morning  and  Evening  Pray- 
er. "  Their  station  in  the  English  Service,"  says 
Bishop  White,  "  must  have  been  owing  to  their 
having  been  of  later  origin  than  the  Compilation. 
This  did  not  apply  to  a  new  arranging  of  the  Ser- 
vice." T.  c.  B. 

(39.)  After  this  general  Thanksgiving,  and  when 
we  are  about  to  conclude  our  devotions,  it  is  pro- 
per that  we  should  reflect  on  all  the  great  and 
necessary  requests  that  Ave  have  made  ;  renewing 
our  desires  that  God  would  grant  our  petitions, 
and  animating  our  hearts  by  the  hope  that  he  will 
do  so.  For  this  purpose,  the  Compilers  of  our 
Liturgy  have  furnished  us  with  the  admirable 
Prayer  of  St.  Chrysostom.  ^ 

Neither  this,  nor  the  following  benedictory  pray- 
er, were  placed  at  the  close  of  the  daily  morning 
and  evening  service,  in  the  English  Common  Pray- 
er Book,  till  the  last  review ;  being  found  before  * 
that,  at  the  end  of  the  Litany.  There  also  stood 
the  Prayers  for  the  King  and  Royal  Family,  and 
that  for  the  Clergy  and  People,  though  Mr.  Wheat- 
ley  supposes  they  were  always  used  in  the  places 
where  they  now  stand. 

The  Prayer  under  consideration  is  taken  from  the 
middle  of  St.  Chrysostom's  Liturgy  ;  But  it  is  much 
more  judiciously  placed  in  the  close  of  our's.  It 
first  thankfully  confesses  the  great  goodness  of  our 
blessed  Redeemer,  in  disposing  our  minds,  of  them- 
selves so  variously  and  wrongly  inclined,  to  ask 
unanimously  of  him  such  things  as  we  ought,  and 
in  encouraging  our  applications  by  such  explicit 
assurances  of  his  hearing  us.  Then,  it  submits 
entirely  to  his  wisdom,  in  what  manner,  and  how 
far,  he  will  think  it  for  our  good  to  grant  us  any  of 
our  particular  requests.  For  two  things,  however, 
we  positively  and  importunately  pray,  because  he 
has  absolutely  engaged  to  bestow  them  on  our 
prayers  and  endeavours ;  namely,  the  knowledge  \ 
of  all  necessary  religious  truth  in  this  world  ;  and  ■ 
when  we  shall  pass  out  of  it  into  the  world  to  come, 
life  everlasting :  Being  fully  assured  that  if  these 
two  points,  the  knowledge  of  God  here,  and  the 
enjoyment  of  him  hereafter,  be  secured,  every 
thmg  else  is  comparatively  of  httle  value. 

It  is  a  general  rule  in  our  Liturgy,  (the  Litany 


110 


MORNING  PRAYER. 


2  Cor.  xiii.  14.  (40.) 
THE  grace  of  our  Lord  Jesus  Christ,  and 

and  a  few  Collects  only  being  excepted,)  to  address 
all  our  Prayers  to  the  Father,  in  the  name,  and 
through  the  mediation,  of  his  Son.  But  this  pray- 
er of  St.  Chrysostom  is  directed  immediately  to 
the  Son;  as  appears  from  the  pro'/?M'se  referred  to 
m  the  introductory  part,  which  our  Saviour  made 
in  his  own  person,  while  he  dwelt  on  the  earth  ; 
and  also  from  the  omission  of  the  usual  words, 
"through  Jesus  Christ  our  Lord,"  at  the  end.  Not 
that  when  we  address  ourselves  to  one  person  only 
in  the  blessed  Trinity,  we  are  to  exclude  the  others 
from  our  thoughts ;  since  they  are  one  undivided 
nature,  and  jointly  constitute  the  object  of  our  wor- 
ship. It  is  justly  expressed,  therefore,  in  the 
Nicene  Creed,  that  "  the  Holy  Ghost,  with  the 
Father  and  the  Son  together,  is  worshipped  and 
glorified."  t.  c.  b. 

(40.)  After  we  have  presented  our  prayers  and 
praises  to  Almighty  God  in  his  sanctuary,  the  ser- 
vice is  concluded  with  the  Apostolic  Benediction; — 
"  The  grace  of  our  Lord  Jesus  Christ,  and  the  love 
o^God,  and  the  fellowship  of  the  Holy  Ghost,  be 
with  us  all  evermore."  Though  this  form  of  Ben- 
ediction, is  not  literally  copied  from  the  Benediction 
ordained  by  God,  under  the  law:  (Numb.  vi.  23.) 
yet  it  virtually  agrees  with  it.  "  On  this  wise  shalt 
thou  bless  the  children  of  Israel,  saying  unto  them, 
"  The  Lord  bless  thee,  and  keep  thee  : 
The  Lord  make  his  face  to  shine  upon  thee,  and 
be  gracious  unto  thee  : 

The  Lord  lift  up  his  countenance  upon  thee,  and 
give  thee  peace." 

And  this  ancient  form  of  benediction,  in  which 
the  name  of  Jehovah  is  repeated  three  times,  and 
in  the  Masoretic  copies  with  a  different  accent  each 
time,  is,  by  the  Jews  themselves,  supposed  to  con- 
tain a  divine  mystery.  The  pious  and  intelligent 
Christian  will  perceive  that  it  contains  a  direct  al- 
lusion to  the  three  persons  of  the  ever  blessed 
Trinity ;  To  the  Father,  that  he  may  bless  and 
keep  us  ;  to  the  Son,  that  he  may  make  his  face  to 
shine  upon  us,  and  be  gracious  unto  us ;  and  to  the 
Holy  Ghost,  that  he  may  lift  up  the  light  of  his 
countenance  upon  us,  and  give  us  peace  both  now 
and  evermore. 

The  Apostolic  Benediction,  as  it  is  used  in  our 
Liturgy,  is  rather  a  benedictory  prayer  ;  the  word 
you,  being  changed  into  us,  and  the  Priest  implor- 
ing a  blessing  for  himself,  as  well  as  for  the  Congre- 
gation. It  is  a  prayer  for  three  things  essentially  ne- 
cessary to  our  happiness  and  salvation. — First,  that 
"  the  grace  of  our  Lord  Jesus  Christ  be  with  us  all." 
By  "  The  grace  of  our  Lord  Jesus  Christ,"  are 


the  love  of  God,  and  the  fellowship  of  the  Ho- 
ly Ghost,  be  with  us  all  evermore.     Amen. 

HERE  ENDETH  THE  ORDER  OP  MORNING  PRAYER. 

meant  those  peculiar  acts  of  favour  and  mercy  which 
are  ascribed  to  him  in  the  gospel ;  namely,  the  re- 
demption, and  salvation  of  our  souls."  "  Ye  know 
the  grace  of  our  Lord  Jesus  Christ,"  says  St. 
Paul,  '•'  that  though  he  was  rich,  yet  for  your  sakes 
he  became  poor,  that  ye,  through  his  poverty  might 
be  rich."  To  pray  for  this  grace,  therefore,  is  to 
supplicate  an  interest  in  all  the  advantages  of  his 
sufferings,  his  death  and  intercession  ;  that  our 
transgressions  may  be  pardoned  through  his  blood, 
that  we  may  be  justified  by  his  righteousness,  re- 
newed by  the  Holy  Spirit,  and  at  last  received  into 
his  eternal  kingdom  and  glory. 

But  because  the  blessings  which  Christ  has  pur- 
chased for  us  are  conferred  upon  us  by  the  Father, 
we  therefore  request,  secondly,  that  "  the  Love  of 
God  may  be  with  us  all  evermore." 

To  comprehend  the  length  and  breadth,  and  depth 
and  height  of  the  love  of  God,  is  impossible :  it 
passeth  all  understanding.  The  ideas  which  we 
have  of  it,  are  derived  from  the  manifestations  of 
his  good  will  towards  us,  in  the  dispensations  of 
his  providence  and  grace.  We  are  assured  that 
his  love  was  the  moving  cause  of  all  the  blessings 
and  comforts  which  we  enjoy  in  this  life,  and  abo^e 
aU,  of  the  redemption  of  the  world  by  our  Lord 
Jesus  Christ,  of  the  means  of  grace,  and  the  hope 
of  glory.  He  is  the  "Father  of  mercies,  and  the 
God  of  all  comfort,"  and  he  "  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  ever- 
lasting life." 

To  pray  for  this  love  to  abide  with  us  continual- 
ly, is  to  desire  that  perfection  of  happiness  for  our- 
selves and  our  fellow-worshippers,  which  God  only 
can  bestow: — a  love  which  is  immutable,  and 
which  will  abide  from  everlasting  to  everlasting  upon 
them  that  fear  him,  and  keep  his  covenant.  These 
his  love  engraves  upon  the  palms  of  his  hands  ;  he 
sets  them  as  a  seal  upon  his  arm  ;  he  keeps  them 
as  the  apple  of  his  eye  :  he  will  guide  them  here  by 
his  counsel ;  and  after  that  receive  them  to  glory. 

We  come,thirdly,  to  the  conclusion  of  this  Apos- 
tolic blessing ;  *^  The  fellowship  of  the  Holy  Ghost 
be  with  us  all  evermore." 

Though  God  the  Father  counseled,  and  God  the 
Son  effected  the  work  of  our  Redemption;  yet  it  is 
God  the  Holy  Ghost  that  applies  all  the  benefit  of 
it  to  our  souls. 

The  efificacy  of  all  the  means  of  grace  is  so  fully 
ascribed  to  the  Holy  Spirit,  that  he  is  said  '"to 
work  all  in  all."  The  fellowship  of  the  Holy  Ghost 
is  manifested  in  his  accompanying  us,  ia  the  read- 


EVENING    PRAYER. 


Ill 


ing  of  the  ■word  of  God  ;  and  concurring  with  us, 
in  its  holy  ordinances; — communicating  to  us  his 
gifts  and  graces  in  and  hy  them,  and  instructing  us 
by  the  one,  while  he  sanctifies  us  by  the  other. 
When  this  is  truly  our  experience,  we  are  said  to 
be  born  again  of  water  and  of  the  Spirit.  St.  Paul 
reminds  the  Corinthians  that  they  were  washed 
from  the  guilt  and  pollution  of  their  former  sins  by 
the  Spirit  of  God.  And,  in  his  Epistle  to  Titus, 
ne  ascribes  our  salvation,  not  to  any  works  of 
righteousness  that  we  have  done,  but  to  the  washing 
of  regeneration,  and.the  renewing  of  the  Holy  Ghost. 
It  only  remams  that  we  seriously  ask  ourselves 


whether  we  sufficiently  realize  the  blessings  inclu- 
ded in  this  benediction  of  the  Apostle. — Do  we 
wish  for  the  pardon  of  our  sins,  and  acceptance 
with  God  ?  These  are  to  be  found  in  "  The  grace 
of  our  Lord  Jesus  Christ."  Do  we  seek  protection 
from  our  enemies,  and  strength  to  presevere  in  the 
ways  of  holiness?  These  are  to  be  obtained 
through  "  the  love  of  God."  Are  we  anxious  to  be 
sanctified  in  body,  soul,  and  spirit  ?  "  The  fellow- 
ship of  the  Holy  Ghost"  must  be  with  us  as  our 
sanctifier,  which  alone  Can  enable  us  to  adorn  our 
Christian  profession,  and  make  us  meet  for  the 
kingdom  of  heaven.  t.  c.  b. 


THE     ORDER    FOR    DAILY 

EVENING    PRAYER. 


=if   The  MINISTER  shall  begin  the  EVENING  PRAYER,  hy  reading  one  or  more  of 
the  following  Sentences,  of  Scripture.  (1.) 


THE  LORD  is  in  his  holy  temple  ;  let 
all  the  earth  keep  silence  before  him.  Hab. 
n.  20. 

From  the  rising  of  the  sun  even  unto  the 
going  down  of  the  same,  my  name  shall  be 
great  among  the  Gentiles  ;  and  in  every 
place  incense  shall  be  offered  unto  my  name, 
and  a  pure  offering :  for  my  name  shall  be 
great  among  the  Heathen,  saith  the  Lord  of 
hosts.     Mali.U. 

Let  the  words  of  my  mouth, and  the  medi- 

(1.)  A  great  portion  ot  the  Evening  Service  is 
the  same  with  that  used  m  the  Morning.  For  the 
elucidation  of  such  parts  ot  it,  the  reader  is  refer- 
red to  the  Commentary  on  the  Morning  Service. 
But  as  the  Sentences  are  calculated  to  have  an  im- 
portant influence  in  regulating  our  frame  of  mind 
preparatory  to  our  devotions,  it  may  not  be  amiss, 
in  this  place,  to  subjoin  (in  addition  to  the  copious 
remarks  already  made)  a  paraphrase  of  each  parti- 
cular verse,  and  a  condensed  summary  of  the 
whole,  as  they  stand  in  the  English  book,  from 
the  works  of  Dr.  NichoUs,  and  Arch  Bishop  Seeker. 

T.  c.  B. 

(2.)  At  whatsoever  time  the  sinner  by  his  un- 
feigned repentance  shall  turn  to  God,  he  will  be 
acceptable  unto  him,  although  his  former  course  of 
life  has  been  very  vicious.     For  (as  that  whole 


tation  of  my  heart,  be  alway  acceptable  in 
thy  sight,  O  Lord,  my  strength  and  my  Re- 
deemer.    Ps.  xix.  14. 

(2.)  When  the  wicked  man  turneth  away 
from  his  wickedness  that  he  hath  committed, 
and  doeth  that  which  is  lawful  and  right,  he 
shall  save  his  soul  alive.     Ezek.  xviii.  27. 

(3.)  I  acknowledge  my  transgressions  ; 
and  my  sin  is  ever  before  me.     Ps.  li.  3. 

(4.)  Hide  thy  face  from  my  sins;  and 
blot  out  all  mine  miquities.     Ps.  li.  9. 

chapter  of  Ezekiel,  from  whence  this  verse  is  taken, 
shews)  as  those  who  have  formerly  led  an  habitual 
good  hfe,  if  they  fall  into  a  sinful  course,  shall  for- 
feit God's  favour,  and  rum  their  souls,  notwith- 
standing their  former  goodness  :  So  shall  an  evil 
man,  if  he  amends  his  lite,  and  turns  to  God,  be 
restored  to  his  kindness,  and  shall  deliver  his  soul 
from  those  miseries  which  attend  a  final  impeni- 
tence. 

(3.)  I  do  not  extenuate  my  guilt,  or  deny  it ;  but 
do  with  grief  acknowledge  it;  letting  it  make  that 
deep  impression  upon  me,  as  to  be  always  present 
in  my  mind,  and  as  it  were,  continually  set  before 
my  eyes. 

(4.)  O  Lord,  out  of  thy  proneness  to  pardon  sin, 
do  thou,  as  it  were,  overlook  my  offence:  And 
upon  my  true  repentance,  which  I  beseech  thee  to 


112 


EVENING  PRAYER. 


(5.)  The  sacrifices  of  God  are  a  broken 
spirit ;  a  broken  and  a  contrite  heart,  O  God, 
thou  wilt  not  despise.     Ps.  li.  17. 

(6.)  Rend  your  heart  and  not  your  gar- 
ments, and  turn  unto  the  Lord  your  God ; 
for  he  is  gracious  and  merciful,  slow  to  an- 
ger, and  of  great  kindness,  and  repenteth 
liim  of  the  evil.     Joel  ii.  13. 

(7.)  To  the  Lord  our  God  belong  mercies 
and  forgivenesses,  though  we  have  rebelled 
againsthim  ;  neither  have  we  obeyed  the 
voice  of  the  Lord  our  God,  to  walk  in  his 
laws  which  he  set  before  us.    Dan.  ix.  9, 10. 

(S.)  O  Lord,  correct  me,  but  with  judg- 
ment ;  not  in  thine  anger,  lest  thou  bring 
me  to  nothinsf.     Jer.  x.  24.     Ps.  vi.  1. 

(9.)  Repent  ye  ;  for  the  kingdom  of  hea- 
ven is  at  hand.     >S'^  Matt.  in.  2. 

(10.)  I  will  arise,  and  go  to  my  father,  and 
will  say  unto  him  ;  Father,  I  have  sinned 
against  heaven  and  before  thee,  and  am  no 
more  worthy  to  be  called  thy  son.  Si.  Luke 
XV.  18,  19. 

(IL)  Enter  not  into  judgment  with  thy 
servant,  O  Lord  ;  for  in  thy  sight  shall  no 
man  living  be  justified.     Ps.  cxliii.  2. 

grant  me,  hlot  out  my  iniquities,  and  expunge  them 
out  of  thy  book,  where  they  stand  recorded  against 
me. 

(5.)  God  is  better  pleased  with  a  penitent  soul 
which  is  truly  sorry  for,  and  is  willing  to  forsake 
its  former  sins,  than  with  the  most  pompous  sacri- 
fices which  could  be  offered  according  to  the  legal 
institutions.  For  a  broken  heart  (i.  e.  a  heart  cast 
down  by  extreme  grief,  Isa.  Ixi.  1.  and  which  does 
always  accompany  true  repentance)  is  a  sacrifice 
which  will  be  always  accepted  by  God,  and  which 
he  will  not  despise,  as  he  does  the  formal  sacrifices 
of  wicked  men. 

(6.)  Ye  must  be  heartily  and  unfeignedly  sorry 
^  for  your  sins,  rather  than  to  acquiesce  in  the  theatri- 
cal expression  of  sorrow  by  outward  signs  and  ges- 
tures, such  as  the  renting  the  garments  were,  of 
which  custom  we  have  many  instances  in  Scrip- 
ture, (Gen.  xxxvii.  34.  Jos.  vii.  6.)  for  the  Gracious- 
ness,  tlie  Mercy,  the  Long-suffering  and  Benig- 
nity of  God,  are  the  greatest  encouragement  to 
sinners,  upon  their  return  to  God,  to  expect  his 
pardon  :  And  moreover,  he  does,  as  it  were,  repent 
him  of  the  evil  or  punishment  he  inflicts  on  men, 
when  upon  their  repentance  he  is  resolved  to  with- 
draw it. 

(7.)  God  is  a  God  of  that  merciful  and  forgiving 
nature,  that  he  is  inclined  to  pardon  us,  though  we 
have  never  so  highly  offended  him ;  and  though  we 
have,  as  it  were,  been  up  in  arms  and  in  open  re- 
bellion against  him,  by  a  notorious  violation  of  his 


(12.)  If  we  say  that  we  have  no  sin,  we 
deceive  ourselves,  and  the  truth  is  not  in  us ; 
but  if  we  confess  our  sins,  God  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  us 
from  all  unrighteousness.     1  Jolm  i.  8,  9. 

11   Then  the  Minister  shall  say, 

DEARLY  beloved  brethren,  the  Scripture 
moveth  us,  in  sundry  places,  to  acknowledge 
and  confess  our  manifold  sins  and  wicked- 
ness, and  that  we  should  not  dissemble  nor 
cloak  them  before  the  face  of  Almighty  God, 
our  heavenly  Father,  but  confess  them  Avith 
an  humble,  lowly,  penitent  and  obedient 
heart ;  to  the  end  that  we  may  obtain  forgive- 
ness of  the  same  by  his  infinite  goodness  and 
mercy.  And  although  we  ought,  at  all  times, 
humbly  to  acknowledge  our  sins  before  God, 
yet  ought  we  chiefly  so  to  do,  when  we  as- 
semble and  meet  together,  to  render  thanks 
for  the  great  benefits  that  we  have  received 
at  his  hands,  to  set  forth  his  most  worthy 
praise,  to  hear  his  most  holy  word,  and  to  ask 
those  things  which  are  requisite  and  neces- 
sary, as  well  for  the  body  as  the  soul. 
Wherefore,  I  pray  and  beseech  you,  as  many 

laws,  which  we  ought  to  have  obeyed,  yet  he  still 
is  ready  to  forgive  us. 

(8.)  O  Lord,  I  beseech  thee,  do  not  chastise  me 
with  the  anger  of  an  enemy,  but  with  the  moder- 
ation of  a  merciful  judge ;  for  I  should  be  totally 
consumed,  if  thou  shouldest' proceed  with  me  ac- 
cording to  rigour,  and  as  my  sins  have  deserved. 

(9.)  Repent  of  your  sins  and  make  your  peace 
with  God  before  Christ's  kingdom  of  glory  begins ; 
which  the  univereal  judgment  is  to  precede  ;  whith- 
er, if  ye  are  summoned  with  your  sins  about  you 
unrepented  of,  you  are  undone  forever. 

(10.)  I  will  (like  the  prodigal  son,)  pressed  down 
with  the  guilt  and  misery  which  my  sins  have 
brought  upon  me,  return  to  my  heavenly  Father, 
and  acknowledge  the  grievousness  of  my  offences, 
whereby  I  have  deservedly  forfeited  that  relation 
which  he  bore  to  me. 

(11.)  O  Lord,  do  not  call  me  to  an  account  for 
my  actions,  with  a  too  rigid  severity,  or,  as  it  is  in 
the  original  Hebrew,  do  not  go  to  law  with  me,  or 
carry  me  before  the  judgment  seat ;  for  if  thou 
viewest  all  things  through  the  rigour  of  thy  justice, 
the  most  innocent  man's  life  cannot  stand  the  trial ; 
nay,  every  man  living  must  be  beholden  to  thy 
mercy  to  be  acquitted. 

(12.)  This  life  being  a  state  of  so  many  imper- 
fections,  that  we  are  all  liable  to  great  failures ;  to 
say  we  are  in  a  state  of  perfection,  and  that  we 
live  without  sin,  is  a  most  notorious  falsity,  and  is 
a  thing  unbecoming  the  truth  and  simplicity  of  our 


^ 


EVENING  PRAYER. 


113 


as  are  here  present,  to  accompany  me  with  a 
pure  heart  and  humble  voice,  unto  the  throne 
of  the  heavenly  grace,  saying — 

If  A  general  Confession^  to  he  said  hy  the 
whole  Congregation  after  the  Minister, 
all  kneeling. 

ALMIGHTY  and  most  merciful  Father  ; 
We  have  erred  and  strayed  from  thy  ways 
like  lost  sheep.  We  have  followed  too  much 
the  devices  and  desires  of  our  own  hearts. 
We  have  offended  against  thy  holy  Laws. 
We  have  left  undone  those  things  which  we 
ought  to  have  done  ;  And  we  have  done 
those  things  which  we  ought  not  to  have 
done  :  And  there  is  no  health  in  us.  But 
thou,  O  Lord,  have  mercy  upon  us,  miserable 
offenders.  Spare  thou  these,  O  God,  who 
confess  their  faults.  Restore  thou  those  who 
are  penitent ;  According  to  thy  promises  de- 
clared unto  mankind,  in  Christ  Jesus  our 
Lord.  And  grant,  O  most  merciful  Father, 
for  his  sake  ;  That  we  may  hereafter  live  a 
godly,  righteous,  and  sober  life  ;  To  the  glory 
of  thy  holy  name.     Amen. 

^  The  Declaration  of  Absolution,  or  Re- 
mission of  iSins  ;  to  he  made  hy  the 
Priest  alone,  standing  ;  the  People 
still  kneeling. 

ALMIGHTY  God,  the  Father  of  our  Lord 
Jesus  Christ,  who  desireth  not  the  death  of  a 
sinner,  but  rather  that  he  may  turn  from  his 
■wickedness  and  live,  hath  given  power  and 
commandment  to  his  ministers  to  declare  and 
.  pronounce  to  his  people,  being  penitent,  the 
Absolution  and  Remission  of  their  sins.  He 
pardoneth  and  absolveth  all  those  who  truly 
repent,  and  unfeignedly  believe  his  holy  gos- 
pel.   Wherefore,  let  us  beseech  him  to  grant 

religion :  But  if  we  acknowledge  our  sins  before 
God,  and  truly  repent  us  of  them,  God  out  of  his 
faithfulness  and  justice,  will,  upon  our  perform- 
ing these  conditions,  make  good  his  promise  to  us, 
on  that  behalf,  in  pardoning  them  :  And  will  keep 
us  clean  for  the  future  from  any  gross  sin,  by  grant- 
ing us  the  assistance  of  his  Holy  Spirit,  which  will 
confirm  and  establish  us  in  every  good  work. 
Rom.  xvi.  20.  1  Thess.  iii.  13.  1  Pet.  xv.  10. 

Dr.  Nicholls. 

In  these  texts  we  are  plainly  taught  the  nature 

of  true  penitence:   that  the  "wicked  must"  both 

"turn  away  from  his  wickedness,  and  do  that" 

which  the  kw  enjoins  as  "right,  to  save  his  soul 

alive :"  that  we  must  not  only  "  acknowledge  our 

transgressions "  with  our  tongues,  but  have  them 

^\  "ever  before"  the  eyes  of  our  minds,  to  keep  us 

^    ■  humble  and  cautious :  on  which  we  may  pray,  in 

A  15 


us  true  repentance,  and  his  Holy  Spirit  • 
that  those  things  may  please  him  which  we 
do  at  this  present,  and  that  the  rest  of  our 
life  hereafter  may  be  pure  and  holy  ;  so  that 
at  the  last  we  may  come  to  his  eternal  joy, 
through  Jesus  Christ  our  Lord. 

%  The  People  shall  answer  here,  and  at 
the  end  of  every  Prayer,  Amen. 

1  Or  this. 

ALMIGHTY  God,  our  heavenly  Father, 
who,  of  his  great  mercy,  hath  promised  for- 
giveness of  sins  to  all  those  who.  with  hearty 
repentance  and  true  faith,  turn  unto  him ; 
have  mercy  upon  you,  pardon  and  deliver 
you  from  all  your  sins,  confirm  and  strength- 
en you  in  all  goodness,  and  bring  you  to 
everlasting  life,  through  Jesus  Christ  our 
Lord.     Amen. 

1^  Then  the  Minister  shall  kneel,  and  say 
the  Lord^s  Prayer  ;  the  People  still 
kneeling,  and  repeating  it  with  him, 
both  here,  and  wheresoever  else  it  is 
used  in  Divine  Service. 

OUR  Father,  who  art  in  Heaven,  Hallow- 
ed be  thy  Name  ;  Thy  Kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation  ;  But  deliver  us  from  evil . 
For  thine  is  the  Kingdom,  and  the  Power 
and  the  Glory,  for  ever  and  ever.     Amen. 

T  Then  likewise  he  shall  say, 

O  Lord  open  thou  our  lips  ; 
A71S.  And  our  mouth  shall  show  forth 
thy  praise. 

faith  of  being  heard,  that  God  will  treat  us  with 
the  same  kindness,  as  if  he  "hid  his  face  from" 
seeing  "  our  sins,"  or  "blotted"  them  "out  "from 
his  memory  :  that  he  requires  from  us,  neither  the 
fanciful  "  sacrifices "  of  superstition,  nor  the  ex- 
pensive ones  of  the  "Mosaic^"  dispensation;  but  -| 
that  of  "a  spirit  contrite,"  with  filial  sorrow,  and  ' 

"  broken"  to  universal  obedience :  not  outward  ex- 
pression of  vehement  passion,  as  "  rending  the  gar- 
ments," but  a  "heart"  rent  and  penetrated  with  a 
just  sense  of  what  we  have  done  amiss:  that  on 
such  a  change  within  we  shall  find  him,  not  only 
"  slow  to  anger  "  for  what  is  past,  and  "ready  to  re- 
pent him  of  the  evil"  which  he  was  bringing  upon 
us,  b\it  bountiful  and  gracious  for  the  time  to  come ; 
"though  we  have"  deliberately  "rebelled  against 
him"  heretofore,  and  still  too  often  inconsiderately 
neglected  to  "  obey  his  voice,  and  walk  in  his  laws  j" 


114 


MX  ^4i>^iy5 


MORNING  PRAYER. 


H  Here,  all  standing  up,  the  Minister  shall 
say, 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

Ans.  As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be,  world  without  end. 

Min.  Praise  ye  the  Lord. 

Ans.  The  Lord's  name  be  praised. 

1[  Then  shall  follow  a  Portion  of  the  Psalms, 
as  they  are  appointed,  or  one  of  the  Se- 
lections, as  they  are  set  forth  by  this 
Church,  with  the  Doxology,  as  in  the 
Morning  Service.  Then  shall  he  read 
the  first  Lesson,  according  to  the  Table  or 
Calendar ;  after  ivhich  shall  be  said  or 
sung  the  following  Psalm,  except  when 
it  is  read  in  the  ordinary  course  of  the 
Psalms,  on  the  nineteenth  day  of  the 
month. 

Cantate  Domino.    Ps.  xcviii.  (13.) 

O  SING  unto  the  Lord  a  new  song ;  for 
he  hath  done  marvellous  things. 


that  we  have  cause  to  be  willing  and  even  desirous, 
that  he  should  "  correct  us  when  he  sees  it  expe- 
dient ;"  but  to  beg  he  would  do  it  "  with"  that  mild 
and  merciful  "judgment,"  which  he  exercises  to- 
wards his  children,  "  not  with  anger,"  as  his  ene- 
mies, which  would  "  bring  us"  to  final  destruction : 
that  repentance  is  absolutely  and  immediately  ne- 
cessary for  us  ;  for  "the  kingdom  of  heaven  is  at 
hand ;"  the  hour,  when  we  shall,  each  of  us,  be 
admitted  into  it,  or  excluded  out  of  it  forever, 
draws  very  near,  and  how  near  we  know  not :  that 
therefore  we  must  resolve  to  "  arise  and  go  to  our 
heavenly  Father"  without  delay,  and  acknowledge 
our  unworthiness  "  to  be  called  his  sons :"  that 
whatever  we  may  be  in  our  own  eyes,  or  the  opin- 
ion of  our  fellow  creatures,  were  we  to  undergo  a 
human  trial  only  ;  yet  if  God  "enter  into  judg- 
ment with  us,  in  his  sight  shall  no  man  living  be 
justified :"  that  therefore  to  extenuate  our  faults, 
and  "  say"  or  imagine,  "  that  we  have  no  sin,"  or 
but  little,  would  be  a  fatal  "self-deceit,"  and  a  proof 
against  us,  that  we  know  not,  or  own  not,  the 
"truth"  of  our  case;  but  if  we  honestly  recall  to 
ourselves,  and  confess  to  God  the  errors  of  our 
past  life,  not  only  his  mercy,  but  his  "  faithfulness 
and  justice"  to  his  promises  will  induce  him  both 
to  "  forgive  us"  the  guilt  of  "  our  sins,"  and  "  to 
cleanse  us  from"  the  defilement,  and  deliver  us 
from  the  dominion,  of  "  all  unrighteousness." 

Archbishop  Seeker. 
(13.)  This  Psalm,    though    probably  composed 
ia  consequence  of  some  victory  obtained  by  David, 
is  a  form  of  praise  and  thanksgiving  perfectly  suita- 


With  his  own  right  hand,  and  with  his 
holy  arm,  hath  he  gotten  himself  the  victory. 

The  Lord  declared  his  salvation ;  his 
righteousness  hath  he  openly  showed  in  the 
sight  of  the  heathen. 

He  hath  remembered  his  mercy  and  truth 
toward  the  house  of  Israel ;  and  all  the 
ends  of  the  world  have  seen  the  salvation 
of  our  God. 

Show  yourselves  joyful  unto  the  Lord,  all 
ye  lands  ;  «ing,  rejoice,  and  give  thanks. 

Praise  the  Lord  upon  the  harp  ;  sing  to 
the  harp  with  a  psalm  of  thanksgiving. 

With  trumpets  also  and  shawms,  O  show 
yourselves  joyful  before  the  Lord  the 
King. 

Let  the  sea  make  a  noise  and  all  that 
therein  is,  the  round  world  and  they  that 
dwell  therein. 

Let  the  floods  clap  their  hands,  and  let 
the  hills  be  joyful  together  before  the  Lord  ; 
for  he  Cometh  to  judge  the  earth. 

With  righteousness  shall  he  judge  the 
world,  and  the  people  wath  equity. 

ble  to  a  Christian  assembly.  Viewing  it,  as  refer- 
ring to  the  times  of  the  JMessiah,  we  behold  the 
psalmist  extolling  the  miraculous  salvation  which 
God  has  wrought  for  his  church  ;  and  celebrating 
in  the  most  animated  strains,  the  righteousness, 
mercy,  and  truth  of  our  redeemer.  He  calls  upon 
all  the  earth,  and  even  the  inanimate  parts  of  the 
creation,  to  break  forth  into  joy,  and  to  sing  praises 
unto  their  creator.  The  subject  of  this  general 
joy  is  the  coming  of  our  Saviour  "to,  judge  the 
world  with  righteousness,  and  the  people  with 
equity."  Shepherd. 

In  the  9Sth  psalm,  we  exhort  one  another  to 
"sing  unto  the  Lord  a  new  song;"  words,  denoting 
in  the  book  of  Revelation,  v.  9 ;  xiv.  3 ;  Gospel 
praises  :  and  we  foretell  that  "all  lands"  shall  join  in 
it,  "with  trumpets  and  shawms,"  another  instrument 
of  wind  musick,  which  in  our  Bible  is  called  a  cor- 
net; whence  we  may  conclude,  if  it  needed  proof, 
that  musical  instruments  are  lawful  in  Christian 
worship.  This  future  time  of  universal  thanksgiv- 
ing is  described  to  be,  when  God  shall  "remember," 
that  is,  shall  give  evidence  that  he  hath  never  forgot, 
"his  mercy  and  truth  towards  the  house  of  Israel," 
according  to  the  flesh;  and  not  only  they,  but  "all 
the  ends  of  the  world  shall  see  his  salvation."  No 
wonder,  that  even  the  irrational  and  inanimate 
parts  of  nature  are  called  upon,  by  a  lofty  figure  of 
speech,  to  celebrate  that  glorious  day  :  "the  sea" 
to  "make  a  noise,  and  all  that  therein  is ;  the 
floods"  to  "clap  their  hands,  and  the  hills  to  be 
joyful  together  before  the  Lord :"  partly  for  the 
present  happiness  of  that  period,  in  which  possibly 


EVENING  PRAYER. 


115 


1  Or  this.  (14.) 
Borium  est  conjiteri.  Ps.  xcii. 

IT  is  a  p^ood  thin^  to  give  thanks  unto  the 
Lord,  and  to  sing  praisps  unto  thy  name,  O 
Most  Highest ; 

To  tell  of  thy  loving-kindness  early  in  the 
morning,  and  of  thy  truth  in  the  night  sea- 
son ; 

Upon  an  instrument  of  ten  strings,  and 
upon  the  lute  ;  upon  a  loud  instrument,  and 
upon  the  harp. 

For  thou ,  Lord,  hast  made  me  glad  through 
thy  works  ;  and  I  will  rejoice  in  giving 
praise  for  the  operations  of  thy  hands. 

the  lowest  of  God's  works  may  share  ;  but  chiefly 
for  the  approach  of  the  next  and  concluding  scene 
of  Providence,  when  he  shall  "  come "  finally, 
"  with  righteousness  to  judge  the  world,  and  the 
people  with  equity."  Ahp.  Seeker. 

When  the  first  lesson  treats  of  some  great  and 
temporal  deliverance  granted  to  the  peculiar  people 
of  God,  we  have  the  ninety-eighth  psalm  for  varie- 
ty ;  which,  though  made  on  occasion  of  some  of 
David's  victories,  may  yet  be  very  properly  applied 
to  ourselves,  who,  being  God's  adopted  children, 
are  a  "  spiritual  Israel,"  and  therefore  have  all  ima- 
ginable reason  to  bless  God  for  the  same,  and  to 
call  upon  the  whole  creation  to  join  with  us  in 
thanksgiving.  Wheatley. 

(14.)  The  "Magnificat,  or  the  Song  of  the 
Blessed  Virgin,"  v/hich  is  taken  from  the  first  chap- 
ter of  St.  Luke's  Gospel,  and  stands  first  in  or- 
der after  the  Lesson,  in  the  English  Book,  has 
been  omitted  oy  our  American  reviewers  of  the 
Liturgy  ;  and  to  supply  the  deficiency,  this  song  of 
thanksgiving  has  been  taken  from  the  beginning  of 
the  92d  Psalm. 

The  whole  Psalm  is  entitled,  "A  Psalm  or  Song 
for  the  Sabbath-day."  The  four  first  verses,  which 
have  been  here  selected,  teach  the  .duty,  the  time, 
and  the  manner,  of  giving  thanks  for  the  works 
and  dispensations  of  God. — The  following  Para- 
phrase of  these  four  verses,  by  Bishop  Patrick,  and 
the  subsequent  remarks  by  Bishop  Home,  will  serve 
to  illustrate  their  import,  and  apply  them  to  our 
beiiefit.  T.  c.  B. 

1.  Now  is  the  proper  time  to  give  thanks- unto 
the  Lord,  for  all  the  benefits  we  have  received  from 
him ;  and  it  is  no  less  delightful  than  it  is  profit- 
able, to  sing  hymns,  in  the  praise  of  the  divine  per- 
fections, which  infinitGly  transcend  all  that  can 
be  said  or  thought  of  them. 

2.  This  is  the  sweetest  employment  in  the  morn- 
ing, and  no  entertainment  is  equal  to  it  at  night ; 
to  commemorate  and  declare  unto  ail,  how  bounti- 
ful thou  art,  and  how  faithftil  in  performing  thy 


1"  Then  a  Lesson  of  the  New  Testament, 

as  it  is  appointed  :  And  after  that,  shall 

be  snng  or  said  this  Psalm,  except  on 

the  twelfth  day  of  the  m,onth. 

Dens  misereatur.    Ps.  Ixvii.  (l.^>.) 

GOD  be  merciful  unto  us  and  bless  us, 
and  show  us  the  light  of  his  coiu:itenance, 
and  be  merciful  unto  us. 

That  thy  way  may  be  known  upon  earth, 
thy  saving  health  among  all  nations. 

Let  the  people  praise  thee,  O  God  ;  yea, 
let  all  the  people  praise  thee. 

O  let  the  nations  rejoice  and  be  glad  ;  for 
thou  shalt  judge  the  folk  righteously,  and 
govern  the  nations  upon  earth. 

promises  to  those  who  depend  on  thy  almighty 
goodness : 

3.  Which  ought  to  be  celebrated  with  a  full  con- 
cert, not  only  of  our  cheerful  voices,  but  of  all  the 
instruments  of  musick. 

4.  For  all  are  too  little,  O  Lord,  to  express  the 
joy  I  have  in  the  acts  of  thy  Providence  ;  by  whom 
as  the  world  was  made,  so  it  is  still  governed  :  It 
ravishes  my  spirit,  and  makes  me  shout  for  joy,  to 
think  how  excellently  thou  orderest  and  disposest 
all  things.  Bp.  Patrick. 

Thanksgiving  is  the  duty,  and  ought  to  be  the 
delight  of  a  Christian.  It  is  his  duty,  as  being  the 
best  return  he  can  make  to  his  great  benefactor :  it 
ought  to  be  his  delight,  for  it  is  that  of  angels,  and 
will  be  that  of  every  grateful  heart,  whether  in 
heaven  or  on  earth.  The  "loving-kindness"  of 
God  in  promising  salvation,  and  his  faithfulness 
and  "  truth"  in  accomplishing  it,  are  inexhaustible 
subjects  of  praise,  both  for  the  "  morning,"  and 
the  "  night  season."  Every  instrument  should  be 
strung,  and  every  voice  tuned,  to  celebrate  them, 
until  day  and  night  corns  to  an  end.  But  more 
especially  should  this  be  done  on  the  "sabbath- 
day  ;"  which,  when  so  employed,  affords  a  hvely 
resemblance  of  that  eternal  sabbath,  to  be  hereafter 
kept  by  the  redeemed,  in  the  kingdom  of  God. 

A  prospect  of  Creation,  in  the  vernal  season, 
marred  as  the  world  is  by  the  fall,  inspires  the  mind 
with  joy,  which  no  words  can  express.  Bu!  how 
doth  the  regenerate  soul  exult  and  triumph  at  bo- 
holding  that  "work"  of  God's  "hand,"  whereby  he 
hath  created  all  things  anew  in  Christ  Jesus  !  If 
we  can  be  pleased  with  such  a  world  as  this,  where 
sin  and  death  have  fixed  their  habitation ;  shall  we 
not  much  rather  admire  those  other  heavens,  and 
that  other  earth,  wherein  dwell  righteousness  and 
life  ■?  What  are  we  to  think  of  the  palace,  since 
even  the  prison  is  not  without  its  charms  ! 

Bp.  Hoene. 

(15.)  This  Psalm  is  a  prophetic  prayer,  that 
through  the  "  light  of  God's  countenance,"  his  gra- 


116 


Let  the  people  praise  thee,  O  God  ;  yea, 
let  all  the  people  praise  thee. 

Then  shall  the  earth  bring  forth  her  in- 
crease ;  and  God,  even  our  own  God,  shall 
give  us  his  blessing. 

God  shall  bless  us  ;  and  all  the  ends  of 
the  world  shall  fear  him. 

cious  illumination,  "  the  way"  of  his  providence 
and  man's  duty  to  him  "  may  be  known  upon 
earth,  his  saving  health,"  the  means  by  which  he 
heals  and  saves  men's  souls,  "  to  all  nations  :"  who 
are  invited  to  "  rejoice  and  be  glad,"  because  "  he 
shall  judge  the  folk  righteously,"  shall  govern  and 
reward  the  people  of  the  world,  (for  so  the  word 
"  folk"  signifies,  and  was  not  a  low  expression  for- 
merly,) by  the  equitable  and  merciful  rules  of 
Christianity.  For  "  then,"  on  our  doing  this,  "  the 
earth  shall  bring  forth  her  increase"  more  plenti- 
fully ;  "  and  God,  even  our  OAvn  God,  shall  give  us 
his  blessing,"  temporal  and  spiritual ;  for  "  godli- 
ness hath  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come."  Abp.  Seeker. 

This  Psalm  is  sometimes  called  "  Dens  miserea- 
tur^''  because  inthe  Latin  version  it  begins  with 
these  words.  And  it  is  very  properly  used  after 
the  second  Lesson,  Avhich  is  always  taken  out  of 
the  New  Testament;  because  therein  ^ve  may 
conveniently  express  our  desires  of  the  fj^rther  pro- 
pagation of  the  Gospel.  This  Psalm  is  also  a 
prayer  to  God,  and  therefore  it  must  not  be  barely 
repeated,  but  addressed  to  our  Maker  in  the  most 
solemn  manner.  Dr.  Bennet. 

This  Psalm,  and  the  Cantate  Domino,  were 
first  introduced  in  the  second  Liturgy  of  King  Ed- 
ward. Wheatley. 

In  this  evangelical  Psalm,  the  Israelitish  Church 
IS  introduced,  as  partly  praying  for,  and  partly  fore- 
telling the  advent  of  Christ,  and  the  conversion  of 
the  nations,  with  the  ]oy  and  gladness  that  should 
be  consequent  thereupon.  The  Christian  Church 
now  uses,  and  will  continue  to  use  the  Psalm,  with 
propriety,  until  the  fulness  of  the  Gentiles  shall 
be  come  in,  the  conversion  of  the  Jews  eilected, 
and  Christ  shall  appear  the  second  time,  finally  to 
accompUsh  the  salvation  of  his  chosen. 

1.  The  Israelitish  Church,  by  the  mouth  of  the 
prophet,  expresseth  her  ardent  desire  after  Messi- 
ah's advent,  and  appearance  in  the  flesh  ;  she 
prayeth  that  God  would  be  "  merciful  unto  her  " 
as  he  had  promised  ;  that,  by  so  doing,  he  would 
"  bless"  her  with  the  blessings  of  pardon  and  peace, 
of  grace  and  glory  ;  and  in  one  word,  that  he  would 
"  cause  his  face  to  shine  upon  her,"  by  the  rising 
of  the  sun  of  righteousness,  making  her  to  behold 
the  glory  of  God  in  the  face  of  Jesus  Christ ;  re- 
viving her  with  the  glad   tidings  of  the  Gospel ; 


EVENING  PRAYER. 

T  Or  this. 
Benedic,  Aimna  mea.  Ps.  ciii.  (16.) 
PRAISE  the  Lord,  O  my  soul,  and  all  that 


is  within  me  praise  his  holy  name. 

Praise  the  Lord,  O  my  soul;  and  forget 
not  all  his  benefits  ; 

and   enlightening  her    with  the  light  of    salva- 
tion. 

2.  Nor  was  she  studious,  as  her  degenerate  chil- 
dren have  been,  to  confine  the  favour  of  heaven 
within  her  own  pale.  If  she  had  a  good  wish  for 
herself,  she  had  one  likewise  for  others  ;  and  there- 
fore prayed,  that  the  "way"  to  life  eternal  might 
be  "  known,"  not  in  Jewry  alone,  but  over  all  the 
"  earth  ;"  and  that  the  virtues  of  that  salutary  medi- 
cine, which  was  able  to  restore  "  health"  and  vigour 
to  the  diseased  and  languishing  spirits  of  men, 
might  be  published  "  among  all  nations." 

3.  As  if  she  had  said — Hitherto,  indeed,  blessed 
Lord,  thou  hast  thought  fit  to  make  me  the  guar- 
dian and  keeper  of  that  great  deposit,  thy  true  re- 
ligion, from  which  the  nations  revolted,  and  fell : 
but  the  time  is  coming,  when,  by  the  Gospel  of  thy 
dear  Son,  they  shall  again  be  called  to  the  know- 
ledge of  thee.  Thy  glory,  impatient,  as  it  were 
of  any  longer  restraint,  and  demanding  a  larger 
sphere,  shall  diffuse  itself  like  the  light  of  heavenj 
to  the  ends  of  the  world.  Hasten,  then,  O  Hasten 
the  dawning  of  that  happy  day,  when  congrega- 
tions of  converted  Gentiles  shall  every  where  Uft 
up  their  voices,  and,  perhaps  in  the  words  of  this 
very  Psalm,  sing  to  thy  praise  and  glory  ! 

4.  And  a  very  sufficient  cause,  surely,  is  here 
assigned,  why  the  "  nations"  should  "  be  glad,  and 
sing  for  joy,"  upon  the  erection  of  Messiah's  king- 
dom in  the  midst  of  them;  namely,  because  he 
would  "  judge  the  people  righteously  ;"  breaking 
the  yoke  of  the  oppressor,  and  the  iron  rod  of  the 
prince  of  this  world  ;  becoming  himself  an  advocate 
in  the  cause  of  his  Church  ;  introducing  her  into 
the  glorious  liberty  of  the  children  of  God,  whose 
service  is  perfect  freedom ;  and,  with  a  sceptre, 
around  which  justice  and  mercy  are  wreathed  to- 
gether, "governing  the  nations  upon  earth." 

5.  Chorus  repeated  as  above,  v.  3. 

6.  Then,  Avhen  that  long  expected  time  shall 
arrive,  "the  earth  shall  yield  her  increase ;"  the 
nations  of  the  world  shall  be  converted  to  the  faith, 
and  become  fruitful  in  every  good  word  and  work, 
through  the  benediction  of  heaven  upon  them. 

7.  The  evangelical  "blessings,"  predicted  in  this 
Psalm,  have  been  long  since  poured  out  upon  "  the 
ends  of  the  earth,"  by  the  bountiful  hand  of  God 
in  Christ.  Let  us  beseech  him  to  add  yet  this  to 
all  his  other  mercies,  that  in  return  for  such  un- 


EVENING  PRAYER. 


117 


Who  foi'giveth  all  thy  sm,  and  healeth 
all  thine  infirmities  ; 

Who  saveth  thy  life  from  destruction,  and 
crowneth  thee  with  mercy  and  loving-kind- 
ness. 

O  praise  the  Lord,  ye  Ano;-e]s  of  his,  ye 
that  excel,  in  strength  ;  ye  that  fulfil,  his 
commandment,  and  hearken  unto  the  voice 
of  his  word. 

O  praise  the  Lord,  all  ye  his  hosts;  ye 
servants  of  his  that  do  his  pleasure. 

O  speak  good  of  the  Lord,  all  ye  works  of 
his,  in  all  places  of  his  dominion.  Praise 
thou  the  Lord,  O  my  soul. 

merited  favoyirs,  the  redeemed  may  have  grace 
evermore  to  pay  him  the  tribute  of  fear  and  obedi- 
ence, of  duty  and  love.  Bp.  Horne. 

(16.)  1.  The  Psahnist,  about  to  utter  a  song  of 
praise,  first  endeavours  to  awaken  and  stir  up  his 
"  soul"  to  the  joyful  task.  He  calleth  forth  all  his 
powers  and  faculties,  "  all  that  is  within  him,"  that 
every  part  of  his  frame  may  glorify  its  Saviour ; 
that  the  understanding  may  know  him,  the  will 
choose  him,  the  affections  delight  in  him,  the  heart 
believe  in  him,  and  the  tongue  confess  him. 
"Praise  the  Lord,  O  my  saul,  and  all  that  is  with- 
in me  praise  his  holy  name." 

2.  Thanksgiving  cannot  be  sincere  and  hearty, 
unless  a  man  bear  impressed  upon  his  mind,  at  the 
time,  a  quick  sense  of  "benefits"  received;  and 
"benefits"  we  are  most  of  us  apt  to  forget;"  those, 
especially,  which  are  conferred  upon  us  by  God. 
Therefore  David  repeateth  his  self-awakening  call, 
and.  summoneth  all  his  powers  of  recollection,  that 
none  of  the  divine  favours  might  continue  unno- 
ticed and  unacknowledged.  A  catalogue  of  such 
particular  mercies,  temporal  and  spiritual,  as  each 
individual  hath  experienced  through  life,  might  be 
of  service,  to  refresh  the  memory,  upon  this  im- 
portant head. 

3.  At  the  head  of  God's  mercies  must  for  ever 
stand  "  remission  of  sin,"  or  that  full  and  free  par- 
don purchased  for  us  by  Jesus  Christ,  whereby,  if 
we  truly  repent  and  believe  in  him,  our  transgres- 
sions, though  ever  so  many,  and  ever  so  great,  are 
done  away,  and  become  as  if  they  had  never  been  ; 
from  a  state  of  guilt  we  pass  into  one  of  justifica- 
tion, from  a  state  of  enmity  into  one  of  reconcilia- 
tion, from  a  state  of  servitude  into  one  of  libertv 
and  sonship.  Next  to  the  pardon  of  sin,  considered 
as  a  crime,  we  are  to  commemorate  the  cure  of  it, 
considered  as  a  disease,  or  indeed  as  a  complication 
of  diseases—"  Who  healeth  all  thine  infirmities." 
The  body  experienceth  the  melancholy  consequen- 
ces of  Adam's  oflfenf  e,  and  is  subject  to  many  "  in- 
firmities ;"  but  the  soul  is  subject  to  as  many. 
What  is  pride,  but  lunacy ;  what  is  anger,  but  a 


®i[  Then  shall  he  said  the  Apostles^  Creed, 
hy  the  Minister  and  the  People,  stand- 
ing :  And  any  Churches  may  omit  the 
words,  He  descesided  into  Hell,  or  may, 
instead  of  them,  use  the  words.  He  went 
into  the  place  of  departed  Spirits,  lohich 
are  considered  as  loords  of  the  same 
meaning  in  the  Creed. 

I  BELIEVE  in  God,  the  Father  Almigh- 
ty, Maker  of  heaven  and  earth  : 

And  in  Jesus  Christ,  his  only  Son,  our 
Lord  ;  Who  was  conceived  by  the  Holy 
Ghost,  Born  of  the  Virgin  Mary,  Suffered 

fever;  what  is  avarice,  but  a  dropsy  ;  Avhat  is  lust, 
but  a  leprosy;  what  is  sloth,  but  a  dead  palsy? 
Perhaps  there  are  spiritual  maladies  similar  to  all 
corporeal  ones.  When  Jesus  Christ  was  upon 
earth,  he  proved  himself  the  physician  of  men's 
souls,  by  the  cures  which  he  wrought  upon  their 
bodies.  It  is  he  alone  who  "  forgiveth  all  our  ini- 
quities ;"  it  is  he  alone  who  "  healeth  all  our  infir- 
mities." And  the  person  who  findeth  his  sin 
"  cured,"  hath  a  well  grounded  assurance  that  it  is 
"  forgiven." 

4.  Man  hath  two  "  lives;"  he  is  therefore  subject 
to  a  double  "  destruction ;"  and,  consequently,  ca- 
pable of  a  twofold  redemption.  He  Avho  is  recov- 
ered from  sickness,  and  thereby  redeemed  from  that 
destruction  which  natural  death  bringeth  upon  the 
body,  will  undoubtedly  sing  this  strain  in  transports 
of  gratitude  ;  and  he  ought  so  to  do.  But  what 
will  be  the  sensations  of  him  who  celebrates,  in  the 
same  words,  the  spiritual  redemption  of  his  soul 
from  death  and  destruction  everlasting?  How  is 
he '' crowned"  with  the  "loving  kindness"  of  Je- 
hovah ;  how  is  he  encircled  by  the  arms  of  "  mer- 
cy ?"  BP.  HORNE. 

5.  Let  the  angels,  therefore,  who  know  his  great- 
ness, power,  and  gracious  providence,  better  than 
I,  bless  and  praise  his  holy  name  :  let  those  mighty 
ones,  whose  strength  surpasses  all  the  powers  on 
earth,  and  yet  never  dispute  his  sacred  commands, 
give  praise  unto  him  with  all  their  might,  and 
with  the  same  cheerfulness  wherewith  they  obey 
his  word. 

6.  Let  the  whole  company  of  heaven,  all  the  se- 
veral hosts  of  those  glorious  creatures  who  have 
been  employed  by  his  majesty  so  many  ways  for 
our  good,  and  understand  how  much  we  are  be- 
holden to  his  love,  speak  good  of  his  name,  and 
praise  his  mercy,  both  to  themselves,  and  unto  us. 

7.  Yea,  let  every  creature,  throughout  the  wide 
world,  proclaim  as  well  as  it  is  able,  the  loving 
kindness  of  the  Lord  :  let  none  of  them  be  silent, 
but  all  with  one  consent  bless  his  holy  name  :  and 
thou,  O  my  soul,  be  sure  thou  never  forget  to  make 


118 


EVENING  PRAYER. 


under  Pontins  Pilate,  Was  crucified,  dead, 
and  buried  ;  He  descended  into  hell  ;  The 
ihird  day  he  rose  from  the  dead  ;  He  as- 
cended into  heaven,  And  sitteth  on  the  right 
hand  of  God  the  Father  Almighty;  From 
thence  he  shall  come  to  judge  the  quick  and 
the  dead.  ^ 

I  believe  iti  the  Holy  Ghost ;  The  holy 
Catholic  Church ;  The  communion  of 
saints  ;  The  forgiveness  of  sins  ;  The  re- 
one;  O  fail  not  to  bear  thy  part  in  this  joyful  quire, 
that  daily  sing  his  praise.  bp.  Patrick. 

This  Psahu  was  introduced,  at  the  American  re- 
vision of  the  Prayer  Book,  instead  of  the  "  Nunc 
dimiltis,  or  So7ig-  of  Simeo7i"  which  in  the  En- 
glish Book  stood  iirst  in  order  after  the  second  les- 
son. The  four  first,  and  three  last  verses  of  the 
Psalm  were  selected,  and  being  intimately  con- 
nected, they  form  a  delightful  song  of  praise. 

T.  c.  B. 

(17.)  The  word  "one"  is  not  in  the  Apostles' 
Creed,  but  it  is  properly  inserted  here,  not  only  in 
opposition  to  the  error  of  the  Gentiles,  who  held 
that  there  were  more  than  one  God ;  but  also  to 
meet  the  calumny  of  the  heretics,  who  called  the 
Catholics  worshippers  not  of  one  God,  but  of  three 
Gods.  The  consubstantiality  of  the  three  Persons 
constitutes  the  unity  of  the  Godhead. 

Bp.  Cosins. 
(IS.)  We  make  this  professipn  of  our  belief,  be- 
cause some  had  spoken  of  the  human  and  divine 
nature  of  our  Saviour,  which  they  called  Jesus  and 
Christ,  as  two  Persons  not  united.  The  words 
''light  of  light"  intimating  that  his  divine  nature  is 
from  the  Father,  as  light  is  from  the  sun.  or  as  one 
light  without  diminution  of  itself  kindles  another, 
were  intended  for  some  imperfect  illustration,  and 
doubtless  a  very  imperfect  one  it  is,  and  any  other 
must  be,  of  bis  mysterious  generation. 

Ahp.  Seeker. 
This  Creed  is  somewhat  more  full  and  explicit 
than  that  of  the  apostles.  That  grand  article  of  our 
faith,  the  divinity  of  our  blessed  Saviour,  is  here 
strongly  asserted :  that  he  is  "  God  of  God,  Light 
of  Light,  very  God  of  very  God,"  really,  truly,  and 
properly  God ;  "  begotten,  not  made,"  or  created ; 
"being  of  the  same  substance,"  that  is,  of  the  same 
nature,  or  essence,  "  with  the  Father ;"  and  that 
"by  Him,"  namely,  by  the  Son,  (see  below,)  "all 
things  were  made."  After  speaking  of  his  incar- 
nation, birtli,  suffering,  resurrection,  and  coming  to 
judgment  "  with  glory,"  which  are  noticed  in  the 
otlier  Creeds,  these  words  follow,  "  of  whose  king- 
dom there  shall  be  no  end  ;"  which  are  part  of  the 
angel's  address  to  the  Virgin  Mary,  Luke  i.  yS. 
For  though  his  mediatorial  kingdom  shall  cease, 


surrection  of  the  body,  And  the  life  ever- 
lasting. Amen. 

1  Or  this.  -^  ■ 

I  BELIEVE  in  one  God,  (17.)  the  Fa- 
ther Almighty,  Maker  of  heaven  and  earth, 
And  of  all  things  visible  and  invisible  : 

And  in  one  liOrd  Jesus  Christ,  (18.)  the 
only  begotton  Son  of  God,  Begotten  of  his 
Father  before  all  worlds  ;  God  of  God,  (19.) 

and  be  delivered  up  to  the  Father,  yet,  as  God,  he 
shall  reign  with  him  and  the  Holy  Spirit,  for  ever 
and  ever.  ,         Waldo. 

The  articles,  in  which  this  Creed  particulaiiy  dif- 
fers from  the  Apostles',  were  introduced  into  it,  not 
because  the  Church  believed  more  in  the  year  300 
than  in  the  year  50,  but  because  the  Arians  believ- 
ed less.  Particular  attention  is  due  to  this  point, 
because  the  enlargement  of  the  Creed  seems  to  pre- 
sent an  appearance,  as  if  the  Church  had  enlarged 
her  faith :  and  great  stress  has  been  laid  upon  this, 
without  the  least  shadow  of  truth,  in  modern  publi- 
cations. The  reverse  was  fact.  The  Arians  ex- 
plained away  w4iat  before  was  not  doubted,  and  the 
Church  only  asserted  her  former  beUef  in  plainer 
terms.  Dean  Vincent. 

(19.)  That  is,  true  God  of  true  God.  All  these 
expressions  were  introduced  into  the  Creed,  to  ex- 
press, if  possible,  what  is  meant  by  styling  Christ, 
God.  That  is,  we  declare  that  he  is  God  the  Son 
from  God  the  Father,  truly  and  verily  God,  as  we 
conceive  the  Father  to  be ;  and  the  addition  of 
light  derived  from  light  was  intended  to  exemplify 
'a  communication  of  the  divine  attributes,  without 
detracting  any  thing  from  the  prerogative  of  the 
.Father,  These  are  not  articles  of  faith,  but  an  en- 
deavor to  express  our  meaning.  We  are  accused 
of  turning  asimihtude  or  comparison  into  an  article 
of  faith.  God  forbid  !  But  it  was  the  language  of 
Scripture  and  of  the  fathers,  to  express  the  commu- 
nication of  the  Godhead  to  the  Son,  by  the  com- 
parison of  light  from  light ;  because  light  communi- 
cated detracts  nothing  from  the  original  light ;  fire 
communicated  diminishes  not  the  fire  from  v.-hich 
it  is  derix'^ed.  This  is  tlie  explanation  meant  to  be 
delivered.  It  marks  the  sameness  of  the  substance 
in  tlie  two  Persons.  In  a  word,  we  profess  nothing 
more  in  this  part  of  the  Nicene  Creed,  than  we  pro- 
fessed in  the  Apostles',  that  we  "  believe  in  Jesus 
Christ,  his  only  Son,  our  Lord." 

As  all  the  explanations  of  this  Creed  arise  from 
the  circumstance  of  Christ  being  called  God  in 
Scripture,  and  described  with  the  attributes  of  God, 
let  us  first  establish  the  proof  of  this,  and  then  leave 
the  consequence  to  the  authority  of  Scripture. 

He  is  styled  God  by  St.  John,  who  says  in  direct 


EVENING  PRAYER. 


119 


jLioht  of  Light,  Very  God  of  very  God,  Begot- 
ten, not  made,  Beino;  of  one  snhstance  with 
the  Father  ;  By  whom  all  things  were  made  ; 
(20.)  ^Vho  for  ns  mpn,  and  for  our  salvation, 
came  down  from  heaven,  And  was  incar- 
nate by  the  Holy  Ghost  of  the  Virgin  Mary, 
And  was  made  man.  And  was  crucified  also 
/  for  us  under  Pontius  Pilate.  He  suffered 
)i-    and  was  buried  ;  And  the  third  day  he  rose 

terms,  ."  The  Word  was  with  God,  and  the  Word 
was  God,"  John  i.  1.  It  is  in  consequence  of  this 
passage,  that  the  Catholic  Church  maintained  the 
distinction  of  persons  and  the  unity  of  substance: 
if  the  Word  was  with  God,  the  Word  and  God 
were  two :  if  the  Word  was  God,  they  v/ere  as 
manifestly  one. 

St.  Matthew  says,  "  They  shall  call  his  name, 
Emmanuel ;  which,  being  interpreted,  is,  God  with 
us,"  Matt.  i.  23.  St.  Luke  declares,  that  John  the 
Baptist  should  "turn  many  to  the  Lord  their  God, 
and  he  shall  go  before  Him,"  Luke  i.  16,  17.  St. 
Paul  asserts,  that  "  Christ  came,  who  is  over  all, 
God  blessed  for  ever,"  Rom.  ix.  5.  And  lastly  the 
Epistle  to  the  Hebrews  applies  the  words  of  David 
to  Christ,  "  unto  the  Son  he  saith,  Thy  Throne,  O 
God,  is  for  ever  and  ever."  Heb.  i.  8. 

Now  if  all  these  Scriptures  declare  Christ  to  be 
God,  what  accusation  can  lie  against  the  Church, 
for  professing  to  believe  that  he  is  God  ?  The  Jew, 
the  heathen,  or  the  deist,  may  use  these  passages  as 
a  reason,  why  he  rejects  the  Gospel:  but  the  Arian, 
who  allows  the  Gospel,  can  have  no  ground  to  stand 
on,  but  by  explaining  away  the  meaning  of  the  word 
"  God  ;"  by  pretending  that  it  has  two  meanings  ; 
and  in  short  by  calling  the  Father  and  the  Son 
two  Gods,  whom  the  Gospel  and  the  Church  never 
call  two  Gods,  but  two  Persons. 

We  say  also,  that,  as  Scripture  gives  Christ  the 
title  of  God,  so  likewise  does  it  give  him  the  divine 
attributes  of  eternity,  omniscience,  and  omnipres- 
ence. The  language  of  Scripture  is,  '■  In  the  be- 
ginning was  the  Word.  He  is  before  all  things. 
Thy  throne,  O  God,  is  for  ever.  Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  ot  the  earth. 
Thou,  Lord,  knoAvest  the  hearts  of  men."  And, 
finally,  our  Saviour  himself  says,  "  Where  two  or 
three  are  gathered  together  in  ray  name,  there  am 
I  in  the  midst  of  them." 

Again,  the  work  of  creation  is  attributed  to  both 
the  Father  and  the  Son.  For,  as  the  Old  Testa- 
ment declares,  "  In  the  beginning  God  created  the 
heaven  and  the  earth,"  so  the  Gospel  asserts,  "  all 
things  were  made  by  the  Word,  (the  Son)  and 
without  him,  was  not  any  thing  made  that  was 
made,"  John  i.  3.  And  St.  Paul  adds,  "  By  him 
were  all  things  created,  that  are  in  heaven,  and  that 
are  in  earth,  visible  and  invisible,  all  things  were 


again,  according  to  (he  Scriptures  ;  And  as- 
cended into  heaven.  And  sitteth  on  the  right 
hand  of  the  Father  ;  And  he  shall  co'rae 
again,  witli  glory,  to  judge  both  the  quick 
and  the  dead  ;  Whose  kingdom  shall  have 
no  end.  (21.) 

And  I  believe  in  the  Holy  Ghost,  (22.) 
The  Lord  and  giver  of  life;  Who  proceed- 
eth  from  the  Father  and  the    Son  ;   Who 

created  by  him  and  for  him,  and  by  him  all  things 
consist,"  Col.  i.  16,  17. 

Other  prerogatives  ascribed  to  the  Son,  are,  that 
"he  is  the  image  of  the  invisible  God,  Col.  i.  15; 
the  brightness  of  the  glory  of  the  Father,  the  ex- 
press image  of  his  Person,  Heb.  i.  3  ;  that  in  him 
dwelleth  all  the  fulness  of  the  Godhead  bodily," 
Col.  ii.  9. 

And,  finally,  the  Scripture  declares,  that  he  is 
equal  with  the  Father,  and  that  worship  is  due  to 
him  as  God.  St.  Paul,  in  the  Epistle  to  the  Phi- 
lippians,  says,  "  being  in  the  form  of  God  he 
thought  it  not  robbery  to  be  equal  with  God,"  Phil, 
ii.  6.  And  Christ  himself  declares,  that  "  all  men 
should  honour  the  Son,  even  as  they  honour  the 
Father:  he,  that  honoureth  not  the  Son,  honoureth 
not  the  Father  that  sent  him,"  John  v.  23.  Lastly,  the 
Epistle  to  the  Hebrews  proclaims,  "Let  all  the  angels 
of  God  worship  him,"  Heb.  i.  6.  This  worship  his 
disciples  actually  did  pay  to  him  after  his  resurrection : 
and  from  the  Revelation  we  learn,  that  "  the  saints 
in  heaven  shall  worship  him  for  ever  and  ever." 

Having  all  these  texts  before  us,  what  must  we 
think  of  the  Arian  teachers,  who  are  forced  to  ex- 
plain away  the  clear  and  obvious  sense  of  every  pas- 
sage, and  apply  a  meaning  of  their  own,  which  they 
can  only  deduce  bv  figurative,  metaphorical,  or 
metaphysical  interpretation.  The  Church  abides 
by  the  written  word  :  and,  without  seeking  to  be 
wise  above  that  which  is  written,  adores  in  pious 
reverence  a  mystery,  which  she  pretends  not  to 
comprehend,  but  which  she  receives  from  the  word 
of  God,  and  acknowledges  as  an  article  of  faith. 

Dean  Vincent. 

(20.)  These  words  from  their  position  in  the 
Creed,  may  seem  to  refer  to  the  Father;  and  the 
improper  manner  of  reading  them,  sometimes  may 
countenance  this  mistake.  But  it  is  very  plain,  that 
they  are  here  applied  to  the  Son  ;  the  Father  being 
spoken  of  in  the  first  part,  as  "  the  Maker  of  heaven 
and  earth,"  &c.  Waldo. 

(21.)  Lest  we  should  imagine,  that  Christ  should 
ever  cease  to  be  King  ;  the  ancient  fathers  at  Con- 
stantinople, in  the  year  381,  added  these  words  to 
the  Nicene  Creed,  against  the  heresy  which  then 
newly  arose,  denying  the  eternity  of  the  kingdom 
of  Christ.  Bp.  Pearson. 

(22.)  The  next  article  of  the  Creed,  relating  to 


120 


EVENING  PRAYER. 


with  the  Father  and  the  Son  together  is 
worshipped  and  glorified  ;  Wlio  spake  by  the 
prophets.  And  I  beheve  one  Catholic  and 
Apostohc  Church.  (23.)  1  acknowledge  one 
Baptism  for  the  remission  of  sins ;  And  I 
look  for  the  resurrection  of  the  dead,  And 
the  hfe  of  the  world  to  come.  Amen. 

1"  And  after  that^  these  Prayers  following, 
all  devoutly  kneeling  ;  the  Minister  first 
pronouncing, 

The  Lord  be  with  you  ; 
Ans.  And  with  thy  spirit. 

the  Holy  Ghost,  describes  him,  in  the  language  of 
Scripture,  as  "  the  Lord  and  Giver  of  life."  He  is 
expressly  called  "  the  Lord,"  2  Cor.  ill.  17,  18. 
"  The  Lord  is  that  Spirit ;"  and,  at  the  end  of  the 
last  verse,  "  even  as  by  the  Spirit  of  the  Lord," 
which  should  be  rather  translated,  as  it  is  in  the 
margin,  "  by  the  Lord,  the  Spirit."  In  the  same 
chapter,  verse  6,  it  is  said  '•  The  Spirit  giveth  life." 
And  still  more  strongly,  Rom.  viii.  2.  he  is  called 
"  the  Spirit  of  life  ;"  the  Fountain,  the  Author,  the 
Giver  of  spiritual  life  ;  without  whose  divine  influ- 
ence and  assistance  we  are  "dead  in  trespasses 
and  sins."  He  is  farther  spoken  of,  as  "  proceed- 
ing from  the  Father  and  the  Son,"  with  respect  to 
his  mode  of  existence,  which  the  compilers  of  the 
Creed  most  probably  had  in  view  in  this  article ; 
or  in  the  sense  of  being  sent  by  them,  with  re- 
spect to  the  economy  of  grace,  and  the  office  he 
sustains  in  the  work  of  man's  redemption  ;  which, 
his  ofl5cial  procession,  is  more  frequently  taken  no- 
tice of  in  Scripture,  and  therefore  more  material  for 
us  to  be  instructed  in.  Waldo. 

These  words,  "  Lord  and  Giver  of  life,"  ascribed 
to  the  Spirit,  are  not  to  be  joined,  as  one  single  at- 
tribute ;  but  are  taken  from  two  different  texts  of 
Scripture  ;  in  one  of  which  he  is  called,  according 
to  the  marginal  reading,  "  the  Lord,  the  Spirit,"  2 
Cor.  iii.  18 ;  and  said  in  the  other  "  to  give  life," 
verse  6;  that  is,  the  spiritual  life  of  grace.  The 
phrase  "  who  proceedeth  from  the  Father  and  the 
Son,"  may  signify  either  his  deriving  from  the  lat- 
ter, as  well  as  the  former,  his  eternal  subsistence  ; 
or,  since  that  has  been  disputed  between  the  Latin 
and  Greek  Church,  his  being  sent  by  both  into  the 
breasts  of  men,  as  the  Scriptures  plainly  affirm  he 
is.    John  xiv.  26  ;  xv.  26  ;  xvi.  7.     Abp.  Seeker. 

This  one  expression  was  added  to  the  Creed  af- 
ter the  alterations  made  in  it  at  the  Council  of 
Constantinople  in  381 ;  the  Constantinopohian 
Creed  having  only  "  who  proceedeth  from  the  Fa- 
ther." Different  accounts  are  given  of  the  insertion 
of  the  clause  "  and  the  Son."  It  probably  came  in 
first  by  a  private  hand  in  the  middle  of  the  5th  cen- 
tury, after  the  procession  from  the  Son  was  denied 


1"  Min.  Let  us  pray. 

O  Lord,  show  thy  mercy  upon  us  ; 

Ans.  And  grant  us  thy  salvation. 

Min.  O  God,  make  clean  our  hearts 
within  us ; 

A71S.  And  take  not  thy  Holy  Spirit  from 
us. 
*^  The?i  shall  be  said  the  Collect  for  the 

day,  (24.)  and  after  that  the  Collects  and 

Prayers  follow  ing. 

•IT  A  Collect  for  Peace.  \2o.) 
O  GOD,  from  whom  all  holy  desires,  all 

by  some  of  the  Greek  writers — However,  this  was 
the  occasion  of  a  schism  between  the  Greek  and 
Latin  Churches.  Dr.  NichoUs. 

(23.)  The  Church  is  called  Apostolic,  because  it 
was  planted  by  the  Apostles,  in  subordination  to  our 
blessed  Saviour.  Dr.  Bennet.  This  article  implies, 
that  there  is  an  unity  in  the  Church,  or  perhaps 
only  that  there  is  but  one  true  profession  of  the 
fahh;  and  one  baptism  implies  that  this  Sacra- 
ment is  not  to  be  repeated.  Dean  Vincent. 

This  article,  concerning  baptism,  is  very  proper- 
ly inserted,  to  remind  us  of  the  efficacy  and  neces- 
sity of  that  divine  ordinance;  whereby  we  are  ad- 
mitted into  the  new  covenant,  and  are  entitled  to 
all  the  benefits  of  it,  which  are  here  comprised  un- 
der that  most  important  one,  "  the  remission  of 
sins,"  provided  we  do  not  forfeit  our  title  to  them 
by  our  infidelity  or  disobedience.  Waldo. 

(24.)  The  first  Collect  at  Evening  Prayer  is  the 
same  with  that  of  the  Morning,  being  invariably  in 
both,  the  Collect  for  the  Day.  t.  c.  b. 

(25.)  This  Collect  hath  the  same  title,  and  seems 
to  have  the  same  subject  with  that  in  the  Morning 
Office.  And  indeed  peace  is  so  desirable  a  blessing, 
that  we  cannot  pray  for  it  too  often  ;  especially  for 
different  kinds  of  peace,  as  it  is  in  the  present  case, 
if  we  well  observe  it.  In  the  morning  we  pray  for 
external,  in  the  evening  for  internal  peace.  In  the 
beginning  of  the  day,  being  to  dispatch  various 
affairs,  and  converse  with  the  world,  we  desire  to 
be  preserved  from  the  injurious  affronts  and  designs 
of  evil  men ;  In  the  close  thereof  we  request  that 
tranquillity  of  mind  that  springs  from  the  testimony 
of  a  good  conscience,  that  when  our  hearts  lie  as 
easy  as  our  heads,  our  sleep  may  be  sweet  and 
quiet.  The  first  kind  of  peace  sometimes  the  best 
of  men  cannot  obtain,  for  the  wicked  will  do 
wickedly  ;  but  then  this  inward  peace  will  support 
them,  and  make  a  calm  within  when  the  waves 
beat  most  furiously  from  without.  So  that  this  is 
the  most  necessary  and  advantageous.  Wherefore 
we  are  taught  to  ask  this,  (which  is  called  the 
peace  of  God)  from  the  God  of  peace,  who  is  here 
described  to  us  as  the  author  and  finisher  of  all 


ET'i.xaNG    PRAYEil. 


121 


good  counsels,  and  all  just  works  do  proceed  ; 
give  unto  thy  servants  that  peace,  which  the 
world  cannot  give  ;  that  our  hearts  may  be 
set  to  obey  thy  commandments,  and  also 
that  by  thee,  we,  being  defended  from  the 
fear  of  our  enemies,  may  pass  our  time  in 
rest  and  quietness,  through  the  merits  of 
Jesus  Christ  our  Saviour.     Ameti. 

T  A  Colled  for  Aid  against  Perils.  (26.) 

O  LORD,  our  heavenly  Father,  by  whose 
Almighty  power  we  have  been  preserved 
this  day;    by  thy  great  mercy  defend   us 

holiness  and  righteousness,  which  are  the  surest 
and  only  foundations  for  a  true  and  lasting  peace. 
From  which  we  may  learn,  that  there  is  an  insepa- 
rable union  between  righteousness  and  true  peace, 
and  that  we  cannot  have  this  peace,  unless  it 
spring  from  holy  desires,  good  counsels,  and  just 
works.  If  the  grace  of  God  work  these  in  us. 
It  is  not  all  the  slanders,  the  scorn,  nor  injustice 
of  the  world,  can  hinder  the  serene  reflections 
and  inward  peace  of  a  good  conscience.  He  that 
doth  not  deserve  reproach  can  nobly  despise  it, 
and  he  that  hath  not  provoked  his  neighbour  to 
wrong  him  by  any  evil  doing,  can  easily  bear  the 
greatest  of  injuries.  Whereas  if  all  the  world 
be  quiet,  and  none  disturb  the  wicked  man,  he 
makes  himself  restless,  because  there  is  an  enemy 
within,  that  upbraids  him  more  loudly,  and  wounds 
him  more  deeply,  than  he  can  do  the  holy  man. 
Whoever  therefore  inquires  for  true  peace,  let  them 
behold  him,  in  and  from  whom  are  all  the  causes 
of  it,  with  love  and  admiration.  And  let  them  ac- 
knowledge to  his  glory  and  their  own  comfort,  that 
he  is  the  author  and  finisher  of  every  good  work. 
He  excites  our  affections  to  desire  that  which  is 
good,  engagelh  our  will  to  choose  it,  and  strength- 
eneth  our  hands  to  perform  it.  There  are  no  holy 
thoughts  in  our  minds,  no  good  purposes  in  our 
hearts,  nor  any  righteous  actions  in  our  lives,  but 
it  is  in,  and  by,  and  through  him.  To  him  then  let 
us  make  our  supplications,  that  he  will  fill  our  hearts 
with  the  motions  of  the  Holy  Spirit,  the  first  seeds 
of  all  virtue  ;  and  by  the  continuing  increase  of  the 
same  grace  make  these  holy  desires  spring  up  into 
prudent  and  religious  counsels  and  determinations; 
and  by  favourable  circumstances,  and  additions  ot 
strength,  ripen  them  into  pious  and  just  works; 
and  the  fruit  thereof  wiU  be  peace.  We  may 
cheerfully  hope  and  pray,  that  he  that  planted  the 
root,  and  sov/ed  the  seed,  will  give  us  the  pleasure 
of  the  fruit  and  comfort  of  the  harvest :  and  let  us 
bev/are,  since  we  confess  this  to  be  the  fruit  of 
righteousness,  that  when  we  seem  most  earnest  in 
our  prayers  for  this  peace,  we  do  not  wilfully  de- 
prive ourselves  of  it,  and  hinder  our  own  wishes, 
16 


from  all  perils  and  dangers  of  this  ni^ht. 
for  the  love  of  thy  only  iSon  our  Saviour 
Jesus  Christ.     Amen. 

%  A  prai/£r  for  the  Vresigent  of  the  Uni- 
ted States,  and  all  in  Civil  Authority. 

O  LORD,  our  heavenly  Father,  the  high 
and  mighty  Ruler  of  the  universe,  who  dost 
from  thy  throne  behold  all  the  dwellers  upon 
earth ;  most  heartily  we  beseech  thee,  with 
thy  favour  to  behold  and  bless  thy  servant, 
Thu  President  of  the  United  States^  and 
all  others  in  authority ;  and  so  replenish  them 

by  stifling  holy  thoughts,  and  breaking  pious  reso- 
lutions, and  neglecting  good  works.  For  he  that 
cuts  the  root  and  lops  ofl  the  branches,  must  not 
expect  ever  to  eat  of  this  fruit ;  and  if  he  com- 
plains, deserves  to  be  silenced  as  the  author  of  his 
own  misery.  Dean  Comber. 

The  former  of  the  two  Collects,  peculiar  to  even- 
ing prayers,  is  taken  from  a  Latin  form,  at  least 
1100  years  old.  It  begs  for  the  greatest  of  bless- 
ings here  below,  that  joyful  peace  of  mind,  which 
our  Saviour  promised  his  disciples  :  "  Peace  1  leave 
with  you:  my  peace  I  give  unto  you:  not  as  the 
world  giveth,  give  I  unto  you,"  John  xiv.  27. 
And  since  it  cannot  be  obtained,  but  by  "holy  de- 
sires, good"  and  prudent  "counsels"  for  the  execu- 
tion of  them,  "  and  just  actions,"  done  in  conse- 
quence of  both ;  so  Ave  petition  him,  "  from  whom 
all"  these  "  proceed,"  to  grant  it  us  by  means  of 
them  ;  that  "  our  hearts  being  set"  by  his  grace  "  to 
ke«p  his  commandments,"  and  our  ways  "defend- 
ed" by  his  providence  "  from  the  fear  of  our  ene- 
mies," we  may  find  "the  woik  of  righteousness, 
peace ;  and  its  effects,  quietness  and  assurance  for 
ever,"  Is.  xxxii.  17.  Abp.  Seeker. 

(26.)  Though  their  titles  are  different,  the  third 
collects  at  Morning  and  Evening  Prayer  bear  a 
considerable  resemblance  to  each  other;  and  both 
of  them  aie  peculiarly  well  adapted  for  the  situa- 
tions they  respectively  hold.  That  for  the  morn- 
ing, appears  to  be  more  immediately  directed 
against  the  dangers  and  temptations  to  which  we 
may  be  exposed  in  the  course  of  the  day.  In  this 
for  the  .evening,  towards  the  approach  of  natural 
darkness,  we  beseech  God  to  "enhghten  the  eyes 
of  our  understandings,  that  we  sleep  not  in  cur 
sins  unto  death ;"  and  to  defend  us  from  all  the 
dangers  and  perils  that  may  ensue  in  the  night. 
We  commit  ourselves  to  the  protection  of  him, 
who  neither  slumbers  nor  sleeps,  and  to  ichom 
darkness  and  light  are  both  alike. 

Shepherd. 

This  is  pecuhar  to  and  proper  for  the  evening. 
We  are  always  indeed  environed  with  danger* 
but  none  are  more  dismal,  sudden,  and  unavoida- 


122 


EVENING  PRAYER. 


with  the  grace  of  thy  Holy  Spirit,  that  they 
may  always  incline  to  thy  will,  and  walk  in 
thy  way  :  Endue  them  plenteously  with  hea- 
venly gifts  ;  grant  them  in  health  and  pros- 
perity long  to  live ;  and  finally,  after  tliis 
life,  to  attain  everlasting  joy  and  felicity, 
throucrh  Jesus  Christ  our  Lord.  Amen. 

H  A  Prayer  for  the  Clergy  and  People. 

ALMIGHTY  and  everlasting  God,  from 
whom  Cometh  every  good  and  perfect  gift, 
send  down  upon  our  Bishops  and  other  Cler- 
gy, and  upon  the  Congregations  committed 
to  their  charge,  the  healthful  spirit  of  thy 
grace  ;  and,  that  they  may  truly  please  thee, 
pour  upon  them  the  continual  dew  of  thy 
blessing :  Grant  this,  O  Lord,  for  the  honour 
of  our  Advocate  and  Mediator,  Jesus  Christ. 
Ameti. 

1  A  Prayer  for  all  Conditions  ef  Men. 

O  GOD,  the  Creator  and  Preserver  of  all 
mankind,  we  humbly  beseech  thee  for  all 
sorts  and  conditions  of  men,  that  thou 
wouldest  be  pleased  to  make  thy  ways 
known  unto  them,  thy  saving  health  unto 
all  nations.  More  especially  we  pray  for  thy 
holy  Church  universal ;  that  it  may  he  so 
guided  and  governed  by  thy  good  Spirit, 
that  all  who  profess  and  call  themselves 
Christians,  may  be  led  into  the  way  of  truth, 
and  hold  the  faith  in  unity  of  spirit,  in  the 
bond  of  peace,  and  in  righteousness  of  life. 
Finally,  we  commend  to  thy  fatherly  good- 
ness all  those  who  are  any  ways  afflicted  or 
distressed  in  mind,  body,  or  estate  ;  that  it 
may  please  thee  to  comfort  and  relieve  them, 
according  to  their  several  necessities  ;  giving 
them  patience  under  their  sufferings,  and  a 
happy  issue  out  of  all  their  afflictions.  And 
this  we  beg  for  Jesus  Christ's  sake.     Amen. 

ble,  than  those  of  the  night,  "vvhen  darkness  adds 
to  the  terror,  and  sleep  deprives  us  of  all  possibility 
of  foresight  or  defence  ;  so  that  he  must  be  an 
atheist,  and  worse  than  heathen,  who  doth  not  then 
by  a  special  prayer  commit  himself  to  God's  provi- 
dence, the  knowledge  of  which  doth  enlighten  our 
minds,  and  makes  us  full  of  inward  peace  and 


1"  A  General  Thanksgiving. 

ALMIGHTY  God,  Father  of  ail  mercies, 
we,  thine  unworthy  servants,  do  give  thee 
most  humble  and  hearty  thanks  for  all  thy 
goodness  and  loving  kindness  to  us,  and  to 
all  men.  We  bless  thee  for  tfey-  creation,  ''' 
preservation,  and  all  the  blessings  of  this 
life;  but  above  all,' for  thine  inestimable 
love  in  the  redemption  of  the  world  by  our 
Lord  Jesus  Christ ;  for  the  means  of  grace 
and  for  the  hope  of  glory.  And,  we  beseech 
thee,  give  us  that  due  sense  of  all  thy  mer- 
cies, that  our  hearts  may  be  unfeignedly 
thankful,  and  that  we  may  show  forth  thy 
praise,  not  only  with  our  lips,  but  in  our 
lives  ;  by  giving  up  ourselves  to  thy  service, 
and  by  walking  before  thee  in  holiness  and 
righteousness  all  our  days,  through  Jesus 
Christ  our  Lord  ;  to  whom,  with  thee  and 
the  Holy  Ghost,  be  all  honour  and  glory,  ^ 
world  without  end.  Amen.   - 

II  A  Prayer  of  St.  Chrysostom. 

ALMIGHTY  God,  who  hast  given  us 
grace  at  this  time_,  with  one  accord  to  make 
our  common  supplications  unto  thee  ;  and 
dost  promise  that  when  two  or  three  are 
gathered  together  in  thy  name,  thou  wilt 
grant  their  requests  ;  fulfil  now,  O  Lord,  the  ^ 
desires  and  petitions  of  thy  servants,  as  may 
be  most  expedient  for  them  ;  grantmg  us  in 
this  world  knowledge  of  thy  truth,  and  in  the 
world  to  come  life  everlasting:.  Amen. 

2  Cor.  xiii.  14.- 

THE  grace  of  our  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  he  with  us  all  evermore. 
Amen. 

HERE  ENDETII  THE  ORDER  OP  EVENING  PRAYER. 

comfort  when  we  are  in  the  darkest  shades   of 
night.  Dean  Comber. 

Thife  latter  Collect,  taken  in  part  from  an  oiBce 
of  tiie  Greek  Church,  prays  more  particularly  for 
the  safety  of  the  ensuing  night :  that  God's  power 
may  protect  us,  while  we  are  unable  to  help  our- 
selves, or  even  to  know  our  danger.     Abjp.  Seeker. 


123 


THE    LITANY,w 

Or   GENERAL  SUPPLICATION,  to  be  used  after  Bloniing  Service,  on  Sundays, 

WednesdaT/s,  and  Fridays.  (2.) 


O  GOD,  the  Father  of  Heaven;  have 
mercy  upon  us  miserable  sinners.  (3.) 

(1.)  There  is  no  part  of  the  public  service  of  the 
Church,  ia  which  the  congregation  bears  so  large  a 
share,  or  which  breathes  so  ardent  a  devotion,  as 
the  lAtany.  It  contains  the  united  requests  of  the 
whole  congregation  ;  and  its  import  should  be 
deeply  considered,  that  it  may  be  used  with  under- 
standing, and  felt  devoutly  in  the  heart. 

The  word  Litany,  as  it  is  explained  by  the  Ru- 
bric which  precedes  the  service,  signifies  a  gener- 
al supplication.  It  is  used  in  a  similar  sense  by 
the  ancients,  both  of  Greece  and  Rome  ; — import- 
ing, an  earnest  supplication  made  to  the  Gods,  in 
time  of  adverse  fortune.  A  judicious  writer,  of 
our  Church,  defines  the  word  Litany,  as  denoting 
a  public  supplication,  whereby  the  mercy  of  God 
is  more  ardently  and  solemnly  invoked.  The 
penitential  supplications  of  David,  recorded  in  the 
li.  Psalm,  are  of  the  nature  of  a  Litany,  and  so  are 
the  earnest  intercessions  of  Daniel,  contained  in  the 
ix.  chapter  of  his  Prophecies  ; — from  both  of  which, 
passages  have  been  transcribed  into  our  Litany. 
But  a  still  more  striking  instance  of  a  public  and 
solemn  Litany  was  appointed  by  God  himself,  for 
the  Jewish  nation  in  a  time  of  general  calamity ; 
the  burthen  of  which  was,  "  Spare  thy  people,  O 
Lord."  (Joel  ii.  17.)  And  still  more  striking  and 
solfemn  Was  that  Litany  of  our  Saviour,  which  he 
thrice  repeated  "  with  strong  crying  and  tears." 
Luke  xxii.  44,  and  Heb.  v.  7. 

Compositions  of  this  nature  have  been  used  in 
the  Christian  Church  from  the  earliest  ages.  Ter- 
tuilian  speaks  of  such  forms  of  prayer,  which  had 
been  in  use  before  his  time.  St.  Ambrose  has  left 
us  the  form  of  a  Litany,  which  commonly  bears  his 
name,  and  which  agrees  iu  many  things  with  our's. 
About  the  dose  of  the  fourth  century,  Litanies  be- 
gan to  be  used  in  processions,  the  people  walking 
barefoot,  and  repeating  them  with  great  devt)tion. 
In  the  year  600,  Gregory,  the  Great,  revised  all  the 
ancient  forms,  and  out  of  them  compiled  the  famous 
seven-fold  Litany,  which  became  a  model  to  all  the 
western  Churches.  To  this  Litany  our's  bears  a 
much  nearer  resemblance  than  it  does  to  that  of  the 
Romish  Church  ;  the  latter  containing  invocations 
of  the  Saints,  which  our  reformers  have  justly  ex- 
punged.— The    processions    being    an    innovation 


O  God,  the  Father  of  Heaven ;  have 
m,ercy  upon  us  miserable  sinners. 

upon  the  early  practice  of  the  Church,  and  having 
been  the  cause  of  much  scandal,  were  prohibited ; 
but  the  supplications,  which  were  of  primitive  ap- 
pointment, have  been  continued  to  the  present  day. 

T.  C.  B. 

(2.)  The  Litany  is  directed  to  be  used  on  Sun- 
days, Wednesdays,  and  Fridays. — Wednesdays 
and  Fridays  were  established  as  days  of  Fasting  by 
the  primitive  Church ;  which  thought  it  not  fit  to 
shew  less  devotion  than  the  Pharisees,  who  fasted  A 
twice  a  Vi^eek,  and  which  selected  these  particular 
days  because  the  Saviour  was  betrayed  on  the  one, 
and  crucified  on  the  other.  And  the  Litany  is  re- 
peated on  Sunday,  partly  because  there  is  then  the 
greatest  assembly  to  join  in  its  earnest  su{plica- 
tions,  and  partly  that  no  day  may  seem  to  have  a 
more  solemn  service  than  the  Lord's  day. 

Anciently,  the  Morning  Prayer,  the  Litany,  and 
the  Communion  Office,  were  three  distinct  servi- 
ces ;  which  were  used  at  difierent  hours.  In  the 
time  of  King  Edward,  and  Q,ueen  Elizabeth,  the 
Litany  was  used  as  a  preparatory  to  the  Commu- 
nion service,  a  Psalm  or  Hymn  only,  intervening 
between  them.  The  present  arrangement  was  es- 
tablished at  the  last  review  of  the  English  Prayer 
Book,  in  the  vear  1661. 

The  Litany,  as  it  stands  in  our  service,  is  the 
sam^  as  that  in  the  English  Book,  with  the  excep- 
tion of  some  slight  verbal  amendments,  and  an  al- 
teration and  abridgement  of  the  intercessions  for 
those  in  civil  authority.  It  differs  but  very  little 
from  the  Litany  of  the  Lutheran  Churches  of  Ger- 
many and  Denmark,  but  varies  considerably  from 
that  of  any  other  Church  ;  being  more  full  than  the 
Litany  of  the  Greek  Church,  and  shorter  than  that 
of  the  Romish,  one  half  of  which  is  occupied  with 
invocation  of  saints. 

The  most  of  our  Prayers  are  offered  up  solely  by 
the  minister,  the  people  only  saying  Amen,  at  the 
close  of  each  :  But  the  Litany  is  the  joint  supph'ca- 
tion  of  the  whole  Congregation,  and  every  member 
is  to  take  an  audible  part  in  it.  The  greater  por- 
tion indeed,  is  to  be  repeated  by  the  Minister  sin- 
gly, but  the  people  utter  a  response,  to  every  sen- 
tence.— This  way  of  diversifying  our  de\'Otions  is 
admirably  calculated  to   keep  alive  our  attention, 


124 


THE  LITANY. 


O  God  the  Son,  Redeemer  of  the  world ; 
have  mercy  upon  us  miserable  sinners. 

O  God  the  tSo7i,  Redeemer  of  the  world  ; 
have  mercy  upon  us  miserable  sinners. 

O  God  the  Holy  Ghost,  proceedino:  from 
the  Father  and  the  Son  ;  have  mercy  upon 
us  miserable  sinners. 

and  to  prevent  fatigue.  In  long  Prayers,  and 
where  we  have  nothing  to  do  but  listen,  our 
thoughts  are  extremely  apt  to  wander,  unless  we 
are  very  careful  and  devout;  but  here  our  minds 
are  so  actively  engaged  by  the  part  we  have  to  per- 
form, that  any  want  of  attention  would  be  wholly 
inexcusable. 

The  Litany  may  be  divided  into  tliese  four  parts  : 
1.  The  Invocation.  2.  The  Deprecations.  3.  The 
Intercessions.     4.  The  Supplications.        t.  c.  b. 

(3.)  THE  INVOCATION. 

The  Litany  begins  with  a  solemn  and  humble 
address,  and  a  fervent  petition  to  the  ever  blessed 
Trinity.  We  first  address  each  person  in  the  God- 
head distinctly,  and  then  all  of  them  jointly  ;  ac- 
knowledging our  sinfulness  and  misery,  and  im- 
ploring the  divine  mercy  and  pardon.  First,  we  in- 
voke the  Father,  as  the  source  of  Deity,  and  foun- 
tain of  mercy.  We  prostrate  ourselves  at  his  foot- 
stool, and  implore  his  grace  ;  saying,  "  O  God,  the 
Father  of  Heaven,  have  mercy  upon  us  miserable 
sinners." — We  call  upon  him  under  this  appella- 
tion, because  he  created  the  heaven  as  well  as  the 
earth,  and  because  heaven  is  his  throne,  while  the 
earth  is  his  footstool.  In  heaven  he  manifests  the 
peculiar  glories  of  his  nature;  and  though  the  angels 
and  spirits  of  just  men  made  perfect  rejoice  in  his 
p/ly  presence,  yet  they  v^il  their  faces  when  they  ap- 
^  proach  his  throne,  because  of  his  excellent  glory. 
But  though  he  dwells  in  light  inaccessible,  and  full 
of  glory,  his  goodness  is  not  confined  to  the  celes- 
tial mansions,  for  his  tender  mercies  are  over  all  his 
works,  and  he  has  revealed  himself  to  us,  as  abun- 
dant in  goodness  and  truth,  pardoning  iniquity, 
transgression,  and  sin.  This  manifestation  of 
himself  is  exactly  suited  to  our  condition.  We 
have  been  constantly  prone  to  transgression.  In 
all  things  we  have  come  short  of  our  duty,  and  in 
many  things  we  have  off'ended  altogether.  We 
4/\j  nave  wandered  from  God,  and  devoted  ourselves  to 
*  the  Avorld  ;  and  Avere  he  to  be  extreme  to  mark 

what  we  have  done  amiss,  we  could  not  abide  his 
justice.  We  therefore  invoke  his  compassion,  and 
beseech  him  to  "  have  mercy  upon  us,  miserable 
sinners."  Whenever  we  do  this,  then,  let  us  de- 
vote a  passing  thought  to  our  numerous  transgres- 
sions, and  their  multiplied  aggravations,  that  we 
may  be  penetrated  with  humility  and  contrition,  and 
that  the  feelings  of  our  hearts  may  be  in  unison 
with  the  words  which  we  utter  with  our  lips. 


O  God  the  Holy  Ghost,  proceeding  from 
the  Father  and  the  ^'oji ;  have  mercy  upon 
us  miserable  si7iiters. 

O  holy,  blessed,  and  glorious  Trinity,  three 
persons  and  one  God  ;  have  mercy  upon  us 
miserable  sinners. 

O  holy,  blessed,  and  glorious    Trinity, 

In  the  next  place,  we  invoke  "  God  the  Son,"  as 
"  Redeemer  of  the  world  ;"  who  loved  us,  and  gave 
himself  for  us,  and  hath  redeemed  us  to  God  by 
Jiis  blood.  The  divinity  and  atonement  of  Christ 
constitute  the  entire  foundation  of  this  address. 
We  invoke  the  Redeemer  not  merely  as  the  Son 
of  God,  but  as  '•  God  the  Son ;"  and  this  language 
is  perfectly  consonant  with  that  of  Scripture.  St. 
Paul  calls  him  "  God  blessed  for  ever,"  and  tells  us 
that  he  "thought  it  no  robbery,"  or  usurpation  "to 
be  equal  with  God."  And,  in  his  Epistle  to  the 
Hebrews,  he  introduces  the  Father  as  saying  to 
him,  "  Thy  throne,  O  God,  is.  for  ever  and  ever ;  the 
soeptre  of  righteousnes-s  is  the  sceptre  ot  thy  king- 
dom :" — "  And  again,  when  he  bringeth  in  the  first 
begotten  into  the  world,  he  saith.  And  let  all  the 
Angels  of  God  worship  him.''''  Not  only  the  divine 
name,  therefore,  but  the  divine  nature,  and  divine  \ 
honours  and  worship  are  ascribed  to  him.  f 

That  we  have  sinnpd  against  the  Son,  is  no  less  / 
certain  than  that  we  have  sinned  against  the  Fa- 
ther. We  have  neglected  the  tenders  of  salvation 
which  he  has  made  to  us.  We  have  crucified  him 
afresh,  by  doing  things  which  he  has  expressly  for- 
bidden ;  and  have  put  him  to  an  open  shame,  by 
being  ourselves  ashamed  to  stand  up  for  his  cause, 
to  defend  his  Church,  and  to  maintain  the  truth  as 
it  is  contained  in  his  gospel.  We  have  made  light 
of  his  holy  Ordinances,  slighted  his  Word,  ne- 
glected his  Sacraments,  been  unmindful  of  his  ex- 
ample, and  unthankful  for  his  sufferings  and  death. 
Let  us  humble  ourselves  then,  when  we  approach 
his  footstool ;  and  let  us  call  upon  him  in  the  de- 
vout and  animated  language  of  our  Church,  "  O 
God  the  Son,  Redeemer  of  the  world,  have  mercy 
upon  us  miserable  sinners." 

Next,  we  arc  directed  to  address  the  third  per- 
son in  the  Godhead,  with  the  same  view,  and  from 
the  same  motive,  that  led  us  to  invoke  the  Father 
and  the  Son.  '•  O  God  the  Holy  Ghost,  proceed- 
ing from  the  Father  and  Son,  have  mercy  upon  us 
miserable  sinners." 

Tiie  Scriptures  not  only  appropriate  to  the  Holy 
Ghost  the  name  of  God,  but  they  ascribe  to  him 
all  the  distinguishing  attributes  of  divinity.  Thev  j 
direct  us  to  bless,  and  to  baptize,  in  his  name;  )f 
and  they  inform  us,  in  express  terras,  that  "  There 
are  three  that  bear  record  in  heaven,  the  Father,. 
the  Word,  and  the  Holy  Ghost;"  and  that  "these 
three  are  one."    And  though  we  address  him  as 


THE  LITANY. 


125 


"proceeding  from  the  Father  and  the  Son,"  yet 
still,  by  virtue  of  his  divine  nature,  as  well  as  office, 
he  acts  with  full  and  supreme  authority ;  dividing, 
and  distributing  to  every  man  his  blessed  gifts  q^nd 
graces,  severally  as  he  will.  (1  Cor.  xii.  11.) — 
Thus  "  proceeding  from  the  Father  and  the  son," 
according  to  the  economy  of  the  Gospel  Covenant, 
and  to  accompUsh  the  purposes  of  divine  grace,  it 
is  his  prerogative  to  awaken  the  conscience,  to 
sanctify  the  heart,  to  give  a  right  and  spiritual  di- 
rection to  our  understanding,  and  to  co-operate 
with  our  moral  powers,  which  sin  has  paraiized,  in 
perfecting  the  great  work  of  our  salvation.  But 
how  often  have  we  sinned  against  the  Holy  Ghost, 
and  grieved  the  blessed  Spirit,  by  stifling  his  hea- 
venly monitions,  by  resisting  his  calls,  by  neglect- 
ing his  gifts,  by  contemning  his  graces,  and  by 
slighting  those  Ordinances  v.'hich  have  been  ap- 
pointed as  the  means  by  which  he  may  convert  us 
from  sin,  sanctify  and  renew  our  natures,  and  con- 
firm us  in  the  way  of  our  duty.  Let  us  entreat 
him,  then,  to  pardon  what  is  past,  and  not  withdraw 
his  presence  from  us ;  and  let  us  prostrate  ourselves 
before  him,  and  beseech  him  to  have  mercy  upon 
us,  miserable  sinners." 

But  in  order  to  express  our  importunity  more 
strongly,  we  not  only  invoke  separately  the  three 
persons  in  the  Godhead,  but  in  concluding  the  in- 
vocation, we  address  them  jointly.  "  O  holy,  bless- 
ed, and  glorious  Trinity,  three  persons  and  one  God, 
have  mercy  upon  us  miserable  sinners." 

This  form  of  address  is  agreeable  to  the  ancient 
practice  of  the  primitive  Church;  v/hich  after  the 
solemn  Invocation  of  each  person  m  the  Godhead, 
united  them  all  together,  in  one  and  the  same  re- 
quest for  mercy.  Every  sin  which  we  commit 
against  any  one  person  in  the  Trinity,  is  commit- 
ted against  the  rest :  the  mercy  and  pardon  which 
we  implore,  must  come  from  the  whole;  and  the 
misery  from  which  we  seek  to  be  relieved,  must 
be  the  grace,  not  of  any  single  person,  but  must 
flow  from  the  joint  and  undivided  concurrence  of 
the  whole  Trinity. 

We  have  a  divine  command  to  call  upon  God 
foi  mercy,  in  time  of  trouble.  "  Call  upon  me  in 
the  day  of  trouble,  and  I  will  deliver  thee."  (Ps.  1. 
15.)  And  the  precept  of  St.  James  is,  "  Is  any 
afflicted,  let  him  pray."  (v.  13.)  David  begins  his 
great  penitential  Psalm  with  a  supplication  for 
mercy  ;  "  Have  mercy  upon  me,  O  God."  Mercy 
is  the  great  remedy  for  misery.  We  need  it  both 
because  we  are  miserable,  and  because  we  are  sin- 
ners ;  and  all  the  Litanies  extant,  as  well  as  our 
own,  have  begun  with  the  supplication,  "Lord 
have  mercy  upon  us,  miserable  sinners." 

The  design  of  the  people's  repeating  the  whole 
verses  after  the  minister  is,  that  every  one  may 
first  implore  to  be  heard  in  his  own  words  ;  which 


when  they  have  obtained,  they  may  leave  it  to  the 
Priest  to  set  forth  all  their  necessities  to  Almighty 
God,  they  themselves  declaring  their  assent  to 
every  petition  as  he  delivers  it. 

After  having  thus  reflected  on  the  importance  of 
this  solemn  invocation,  it  remains  that  we  further 
consider  what  are  our  views  of  our  ownselves,  and 
what  are  our  feelings  when  we  ofi'er  its  reiterated 
petitions  for  mercy. 

Do  we  really  feel  ourselves  to  be  miserable  sin- 
ners ?  And  has  our  prayer  for  mercy  proceeded 
from  unfeigned  lips'?  To  know  these  things,  is  of 
much  greater  importance  than  many  persons  seem 
to  be  aware  of.  If  sincerity  and  uprightness  of 
heart  are  necessary  in  our  dealings  with  men, 
much  more  must  they  be  requisite  in  our  inter- 
course with  God.  His  eye  penetrates  the  inmost 
recesses  of  the  heart.  He  sees  through  every  dis- 
guise. All  things  are  naked  and  open  to  his  view  j 
and  he  has  solemnly  engaged  to  reward  every  man 
according  to  his  works.  Let  us  not  mock  him, 
then,  by  using  these  solemn  words  without  mean- 
ing, liet  us  beware  how  we  dissemble  with  him, 
or  act  the  part  of  the  hypocrite  before  one  who 
searcheth  the  heart  and  trieth  the  reins.  Let  us 
humble  ourselves  under  a  deep  sense  of  our  misery 
and  our  guilt,  and  with  sincerity,  with  contrition, 
and  with  the  most  anxious  solicitude,  implore  him 
to  "  have  mercy  upon  us  miserable  sinners." 

On  the  other  hand,  if  we  have  come  into  his 
presence  with  a  due  sense  of  our  unworthiness, 
with  our  hearts  in  unison  with  our  words,  and  have 
felt  the  spirit  while  we  adopted  the  sontiment  of 
the  poor  publican,  "  God  be  merciful  to  me  a  sin- 
ner:" if  we  have  had  those  views  of  ourselves  as 
transgressors  against  God,  which  have  taught  us  to 
walk  humbly  with  him,  and  to  build  all  our  hopes 
of  pardon  on  the  stability  of  that  covenant,  which 
is  ordered  in  all  things  and  sure;  then  we  have 
reason. to  believe  that  our  petitions  will  be  heard; 
that  we  have  an  interest  in  the  divine  mercy  ;  that, 
our  sins  will  be  blotted  out,  and  that  our  iniquities 
will  be  forgiven.  If  this  be  our  case,  we  may  go 
on  our  way  rejoicing — praising  God  from  day  to 
day  for  the  blessings  of  redemption,  the  dispensa- 
tions of  his  grace,  and  the  treasures  of  his  mercy, 
till  we  are  conducted  in  safety  to  his  everlasting 
kingdom. 

But  if  we  have  never  served  God  with  our 
heart;  and  feel  no  anxiety,  no  painful  apprehen- 
sions with  regard  to  the  event,  it  is  high  time  that 
we  should  be  rou.'^ed  from  our  stupid  indiflference. 
Let  us  reflect  on  the  awful  situation  of  those  who 
die  in  their  sins.  Having  wasted  their  time  and 
abused  their  talents;  having  neglected  or  despised 
the  means  of  grace,  and  filled  up  the  measure  of 
their  iniquities,  they  abide  under  the  displeasure  of 
the  Almighty,  and  there  is  nothing  revealed  to  them 


126 


THE  LITANY. 


three  persons  and  one  God ;  have  mercy 
upon  us  miserable  sinners. 

Remember  not,  Lord,  our  offences,  nor  the 
offences  of  our  forefathers  ;  neither  take  thou 

iu  the  world  to  come,  but  indignation  and  wrath, 
tribulation  and  anguish.  But,  who  can  bear  the 
thought  of  never-ending  misery  1  Who  can  dwell 
with  everlasting  burnings  ?  To  say  that  we  intend 
to  awake,  and  take  the  matter  into  consideration, 
will  not  be  sufficient.  We  have,  perhaps,  been  in- 
tending this  for  years  past.  "  Now  is  the  accepted 
lirae;  now  is  the  day  of  salvation."  "To  day  if 
ye  will  hear  his  voice,  harden  not  your  hearts." 
Let  us  acknowledge  our  guilt,  and  lament  it  before 
God.  And  may  this  be  the  language  of  our  hearts, 
as  well  as  our  mouths,  "  O  holy,  blessed,  and  glori- 
ous Trinity,  three  persons  and  one  God,  have 
mercy  upon  us  miserable  sinners."  t.  c.  b. 

(4.)    THE    DEPRECATIONS. 

When  we  have  opened  our  way  to  the  throne  of 
Grace,  by  the  preceding  Invocation,  we  next  pro- 
ceed to  make  our  more  particular  requests.  And 
because  we  are  more  affected  by  the  fear  of  im- 
pending evils,  than  we  are  by  the  desire  of  future 
good,  we  seek  to  be  deUvered  from  threatened 
punishments,  before  we  can  ask,  with  a  serene 
mind,  for  the  blessings  which  we  need.  Those 
supplications  in  our  Litany,  by  which  we  seek  de- 
liverance from  evils,  are  called  deprecations ;  and 
are  a  paraphrase  and  enlargement  of  the  petition 
in  the  Lord's  Prayer — "  Deliver  us  from  evil." 

The  Deprecations  are  all  addressed  to  the  second 
person  of  the  Trinity,  the  Son  of  God ;  whom  we 
are  directed  to  honour,  even  as  we  honour  the  Fa- 
ther, and  whom  all  the  Angels  of  God  are  com- 
manded to  worship. — In  what  admirable  expres- 
sions of  lowliness  and  humility,  in  what  affecting 
and  devout  language  do  we  open  our  suit  for  mercy 
and  forgiveness!     "Remember  not,  Lord,  our  of- 
fences, nor  the  offences  of  our  forefathers ;  neither 
take  thou  vengeance  of  our  sins."     To  remember 
sin,  is  to  punish,  or  take  vengeance  for  it;  conse- 
quently not  to  remember  it,  is  to  forbear  punish- 
ment, or  to  pardon  it.    The  expression  is  figurative, 
like  many  others  ;  but  the  meaning  is  plain,  and  is 
illustrated  by  many  passages  in  the  sacred  writings. 
"  I  will  forgive  their  iniquity,"  says  the  Lord,  speak- 
ing of  the  new  Covenant,  "  and  I  will  remember 
their  sin  no  more."  (Jer.  xxxi.  34.)     When  we  say 
"  Remember  not  Lord  our  offences,"  it  is  in  effect 
to  pray,  "  Forgive  us  our  trespasses  ;"  and  the  pe- 
tition should  never  be  offered  up  without  a  sincere 
resolution  and  promise  of  forgiving  those  that 
have  trespassed  against  us. — We  not  only  seek 
the  forgiveness  of  our  own  sins,  but  we  further 
beseech  God  that  he  would  not  visit  upon  us  "  the 
oSeaces  of  our  forefathers."    In  the  second  com- 


veno:eance  of  our  sins :  spare  us,  good  Lord, 
spare  thy  people,  whom  thou  hast  redeemed 
with  thy  most  precious  blood,  and  be  not 
angry  with  us  for  ever  r  (4.) 

mandment,  the   Almighty  speaks   of  himself,   as 
"  visiting  the  iniquity  of  the  fathers  upon  the  chil- 
dren, unto  the  third  and  fourth  generation,"  and 
there  are  many  other  expressions  in  the  Scriptures 
of  a  similar  import.     Yet  we  are  told  elsewhere, 
that  "  the  soul  that  sinneth,  it  shall  die : — and  that 
the  son  shall  not  bear  the  iniquity  of  the  father." 
(Ezek.  xviii.  20.)     These  seemingly  contradictory 
passages  are  not  in  reality  inconsistent  with  each 
other.     For,  by  a  careful  examination,  we  shall  find 
that  whenever   God   denounces   any  punishment 
upon  a  people  for  the  sins  of  others,  whether  it  be 
for  the  "  off"ences  of  their  forefathers"  or  their  co-      "^ 
temporaries,  we  are   always  to  understand   by  it 
some  temporal  punishment,  or  national  calami- 
ty;    in  Avhich  the  righteous  and   the  wicked,  are 
commonly  alike  involved.     But  when  he  declares 
that  every  man  shall  bear  the  consequences  of  his 
own  iniquity,  and  die  for  his  own  sin,  as  in  the 
passage  just  quoted,  we   are   to  understand   the 
threatening    as    referring    chiefly    to    the    future 
and  eternal  punishment  of  sin  in  the  life  to  come ; 
when  none  shall  suffer  for  the  offences  of  others,      '^ 
but  God  "  will  render  to  every  man  according  to 
his  deeds."     When,  therefore,  we  pray  that  God 
will  "  not  remember  the  offences  of  our  forefathers,"     V 
we  are  to  confine  our  thoughts  to  temporal  evils 
and  judgments  ;  which  we  beseech  him  not  to  send 
upon  us  for  their  sin«,  K,nj  uvjt<j  than  for  our  own. 
But  the  most  material  part  of  this  deprecation  is 
where  we  beseech  God  not  to  "  take  rengeance  of 
our  sins."     When  vengeance  is  ascribed  to  God. 
as  it  sometimes  is  in  Scripture,  we  are  not  to  sup- 
pose that  the  all-perfect  Being  is  actuated  by  anger 
or  revenge,  as  we  frail  mortals  are.     It  is  only  a 
way  of  speaking  accommodated  to  our  capacities, 
and  intended  to  denote  the  justice  and  certainty  of 
his  punishment  for  sins  unrepented  of.     And  since 
no  repentance  of  ours  can  merit,  or  give  us  any 
claim  to  forgiveness,  we  beseech  our  God  and  Sa- 
viour to  "  spare  us,"  not  for  our  own  sakes,  but  as 
having  been  "redeemed  with  his  most  precious 
blood  ;■'  and  on  that  account  we  pray  that  he  will 
not  '•  be  angry  with  us  forever ;"  and  that  whatever 
punishments  he  may  be  pleased  to  inflict  upon  us 
in  this  life,  he  will  "  not  deliver  us  into  the  bitter 
pains  of  eternal  death."     And  Irt  the  whole  Con- 
gregation humbly  and  devoutly  say,  "  Spare  us, 
good  Lord." 

The  Deprecations  which  follow  are  made  for  de- 
liverance from  two  general  kinds  of  evil;  the  evij y 
of  sin,  and  the  evil  of  punishment;  and  we  begin 
tiie  next  petition  with  two  general  words  which 


THE  LITANY. 


127 


Spare  us,  good  Lord. 

From  all  evil  and  mischief;  from  sin  ;  from 
the  crafts  and  assaults  of  the  devil ;  from  thy 
wrath,  and  from  everlasting  darnnation  ; 

Good  Lord,  deliver  us. 
.    From  all  blindness  of  heart ;  from  pride, 
vain-glory,  and  hypocrisy  ;  from  envy,  ha- 
tred, and  malice,  and  all  uncharitableness  ; 

comprehend  both:  for  evil  and  mischief  signify 
wickedness  and  misery.  And  as  the  first  is  caus- 
ed by  the  crafts  and  assaults  of  the  Devil,  so 
the  second  is  brought  upon  us  by  the  just  wrath  of 
God  here,  aijd  completed,  by  everlasting  damna- 
tion hereafter. — Therefore  we  desire  to  be  deliver- 
ed both  from  sin  and  the  punishment  of  it ;  as  well 
from  the  causes  that  lead  to  it,  as  from  the  conse- 
quences that  follow  it. 

After  we  have  thus  prayed  against  sin  and  mis- 
ery in  general,  we  proceed  to  deprecate  those  par- 
ticular sins  to  which  our  corrupt  nature  is  most  in- 
clined. Of  these  some  have  their  seat  more 
especially  in  the  mind,  while  others  are  more  par- 
ticularly manifested  in  the  body.  As  all  sins  have 
their  origin  in  the  heart,  we  begin  with  those  that 
are  especially  of  this  class;  enumerating  first  those 
which  concern  ourselves,  and  secondly  those  which 
concern  our  neighbours.  Of  the  former  class,  are 
blindness  of  heart,  pride,  vain-glory,  and  hy- 
pocrisy ;  which  are  united  together  in  this  depre- 
cation because  they  are  nearly  related  in  the  heart. 

'■  Bhndness  of  heart,"  is  rather  a  general  bad  dis- 
position and  depravity  of  the  mind,  than  any  par- 
ticular species  of  sin,  and  it  is  placed  at  the  head 
of  this  catalogue  of  vices  because  it  is  the  source 
and  fountain  from  whence  the  others  flow.  As 
"  tae  hght  of  the  body  is  the  eye,"  so  the  divine 
'^  Spirit  13  ihe  light  of  the  soul;  and  since  Christ 
gives  us  that  spirit,  he  is  therefore  called  "  the  true 
light,  which  lighteth  every  man  that  cometh  into 
the  world."  But  if  we  will  not  be  guided  by  this 
light,  if  we  will  "  quench  the  Spirit,"  and  put  out 
0  this  "  candle  of  the  Lord,"  how  great  will  be  our 
V  darkness  !  The  blindness  which  is  at  first  wUful, 
may,  if  persisted  in,  become  judicial :  And  if  God 
should  "give  us  overto  a  reprobate  mind,"  it  would 
be  the  just  and  proper  punishment  of  having  "  loved 
dR.rkness  rather  than  light."     . 

In  the  list  of  sins  which  follow,  pride  holds  the 
first  place.  In  the  language  of  scripture,  this  does 
not  import  merely  a  haughty,  insolent  carriage  of 
ourselves  towards  one  another,  but  a  proud  dispo- 
sition of  the  heart  towards  God.  It  is  said  of 
Nebuchadnezzar,  that  '•  his  heart  was  lifted  up,  and 
his  mind  hardened  in  pride,"  (Dan.  v.  20.)  And 
we  have  a  striking  instance  of  this  vice  in  the  fa- 
mous parable  of  the  Pharisee ;  who  "  trusted  in 


Good  Lord,  deliver  its. 
From  all  inordinate  and  sinful  affections  ; 
and  from  all  the  deceits  of  the  world,  the 
flesh,  and  the  devil ; 

Good  Lord,  deliver  us. 
From  lightning  and  tempest;  from  plague, 
pestilence,  and  famine  ;     from  battle  and 
murder,  and  from  sudden  death  ; 

himself  that  he  was  righteous,"  and  daringly  boast- 
ed of  his  righteousness  to  God.  The  conflusion 
which  our  blessed  Lord  derives  from  this  parable 
well  deserves  our  attention :  "  Every  one  that  ex- 
alteth  himself  shall  he  abased ;  and  he  that  hinn- 
hlelh  himself  shall  be  exalted."      (Luke  xviii.  14.) 

After  pride,  i'oUows  vain-glory,  its  usual  attend- 
ant. Boasting,  which  is  one  species  of  vain-glory, 
is  declared  in  scripture  to  be  directly  opposite  to 
the  spirit  of  Christianity.  "Where  is  boasting?" 
says  St.  Paul ;  "  It  is  excluded."  (Rom.  iii.  27.) — 
But  this  phrase  is  sometimes  used  to  signify  an 
immoderate  desire  of  the  applause  of  others;  and 
in  this  sense  it  indicates  a  temper  no  less  unlike 
the  spirit  of  the  Gospel  than  boasting.  "  Let  us 
not  be  desirous  of  vain-glory,"  says  St.  Paul:  or 
to  render  the  passage  more  literally,  "Let  us  not 
be  vain-glorious."  (Gal.  v.  26.)  And  again,  "  Let 
nothing  be  done  through  strife,  or  vain-glory." 
(Phil.  ii.  3.)  Under  proper  restrictions,  indeed,  a 
desire  of  praise  (that  is,  a  desire  that  our  conduct 
should  be  approved  by  the  wise  and  the  good)  is 
blameless.  It  is  when  the  feeling  is  carried  to  ex- 
cess that  it  becomes  criminal :  It  is  when  we  "love 
the  praise  of  men  more  than  the  praise  of  God" — 
When  we  "receive  honour  one  of  another,  and 
seek  not  the  honour  that  cometh  from  God  only." 

Hypocrisy  is  a  sin  that  we  may  well  pray  to  be 
delivered  from.  It  carries  with  it  the  idea,  not  only 
of  self-deceit,  and  the  intention  of  imposing  on  the 
world,  but  also  the  profane  design  of  mocking  God ; 
and  it  is  a  most  daring  affront  to  his  omniscience: 
— As  if  he  who  formed  the  heart,  should  not  ses 
into  its  recesses  :  As  if  he  who  knoweth  the 
thoughts  of  man,  should  not  punish  their  deceitful 
imaginings.  No  man  is  loaded  with  more  reproach 
and  scorn  in  this  world  than  the  detected  hypo- 
crite :  "  What  then  shall  be  his  hope,"  says  the 
pious  Job,  "  when  God  taketh  away  his  soul  V 

From  those  sins  of  our  hearts,  which  are  in  a 
peculiar  manner  offences  against  God,  we  pass  ca 
to  those  which  more  directly  respect  our  neigh- 
bour ;  such  as  "  envy,  hatred,  and  malice,  and  all 
uncharitableness."  But  though  these  sins  more 
especially  affect  our  neighbours,  they  are  no  less 
offences  against  God  than  the  others.  And  whea 
we  pray  to  be  delivered  from  them,  it  is  not  a  mere 
deprecation  of  the  effects  of  these  passions  as  they 


128 


THE  LITANY. 


Gdod  Lord,  deliver  us. 
From  all  sedition,  privy  conspiracy,  and 
rebellion  ;  from  all  false  doctrine,  heresy,  and 
schism  ;  from  hardness  of  heart,  and  con- 
tempt ot  thy  Word  and  Commandment ; 

Good  Lord,  deliver  us. 

exist  m  others,  but  a  prayer  that  we  may  be  de- 
livered frona  the  dominion  of  them  in  our  own  bo- 
soms. It  is  in  eSect,  to  pray  God  "  to  pour  into 
our  hearts  that  most  excellent  gift  of  Charity,  the 
very  bond  of  peace  and  of  all  virtues ;"  and  to 
which  the  sins  here  enumerated  are  directly  op- 
posed. For  ''charity  envieth  not — rejoiceth  not  in 
iniquity,  but  rejoiceth  in  the  truth."  St.  Paul 
ranks  envyings  with  murders,  and  includes  them 
IQ  the  list  of  those  heinous  sins,  which  he  informs 
us  are  "the  works  of  the  flesh  ;"  and  of  which  he 
tells  us,  that  they  who  are  guilty  of  them  ''  shall 
not  inherit  the  kingdom  of  God."  (Galatians, 
V.  21.) 

In  the  same  catalogue  of  sins  we  find  hatred, 
which  in  the  Litany  follows  envy,  as  its  insepara- 
ble companion.  This  sin  is  no  less  contrary  to  the 
love  of  God,  than  it  is  to  the  love  of  our  neighboftr. 
"  If  a  man  say,  I  love  God,  and  hateth  his  brother, 
he  is  a  liar:"  (1  John  iv.  20.)  And  again,  "  who- 
soever hateth  his  brother  is  a  murderer;  and  ye 
know  that  no  murderer  hath  eternal  life  abiding  in 
him  :"  (chap.  iiL  15.) 

After  hatred,  cemes  malice  ;  by  which  ■q^e  may 
understand,  a  settled,  confirmed,  inveterate  hatred ; 
as  distinguished  from  the  sudden  effusions  of  an- 
ger or  passion.  This  sin,  too,  is  condemned  by 
the  Apostle,  and  ranked  by  him  among  crimes  of 
the  deepest  dye;  such  as  wrath,  blasphemy,  envy, 
and  the  like.  (Col.  iii.  8,  &c.)  It  is  more  danger- 
ous than  hatred,  because  it  shrouds  itself  in  secrecy 
and  subtility.  It  unites  the  craft  of  the  fox  with 
the  cruelty  of  the  tiger.  It  poisons  the  soul  that 
cherishes  it,  and  drives  all  serenity  and  happiness 
from  the  bosom.  The  malicious  are  said  to  "  de- 
vise iniquity  and  work  evil  upon  their  beds;"  and 
"  they  sleep  not,"  says  Solomon,  "  except  they  have 
done  mischief." 

The  last  sin  we  deprecate  in  this  petition  is  un- 
charitableness.  This  sin  is  of  as  comprehensive 
a  nature  as  its  opposite  virtue  ;  for  it  includes  not 
only  the  grosser  sins  of  "envy,  hatred,  and  malice," 
but  also  every  lesser  violation  of  that  love,  which 
is  "  the  fulfilling  of  the  law."  That  notion  of  un- 
charitableness,  which  limits  its  signification  to  a 
want  of  Uberahty,  or  to  censoriousness,  is  far  too 
narrow  and  imperfect.  The  scriptures  use  the  word 
charity,  to  denote  the  whole  of  our  duty  to  one 
another;  and  whatever  is  contrary  to  this,  may 
properly  be  called  uncharitableness.    All  uakind- 


By  the  mystery  of  thy  holy  Incarnation  ; 

by  thy  holy  Nativity  and  Circumcision  ;  by 
thy  Baptism,  Fasting,  and  Temptation  ; 

Good  Lord,  deliver  us. 
By  thine  Agony  and  Bloody  Sweat ;  by  thy 
Cross  and  Passion  ;  by  thy  precious  Death 

ness,  therefore,  whether  in  thought,  word,  or  deed  ; 
all  quick  resentment  and  lasting  anger ;  all  harsh 
judgment,  and  evil-surmisings ;  all  arrogance,  and 
insolence ;  all  contemptuous  and  reproachful  lan- 
guage ;  aU  calumny  and  detraction  ;  all  excessive 
^y^ath,  even  when  we  are  justly  provoked ;  all  sel- 
fishness, and  want  of  compassion  to  the  poor,  the 
afflicted,  and  the  miserable;  all  these,  are  trans- 
gressions against  the  great  law  of  Charity,  and  are 
to  be  deprecated  in  this  petition.  "  From  all  blind- 
ness of  heart,"  then,  "  from  pride,  vain-glory,  and 
hypocrisy  ;  from  envy,  hatred,  and  malice,  and  all 
uncharitableness ; 

Good  Lord,  deliver  t<s."  ^-- 

In  the  next  place : — Although  all  wickedness  be- 
gins in  the  heart,  yet  it  does  not  always  end  there. 
And  as  it  spreads  further  into  the  actions  of  our 
lives,  our  supplications  must  pursue  it,  and  seek 
dehverance  from  its  defilements.  Accordingly,  our 
next  petition  begins  with  a  prayer  for  dehverance 
"from  all  inordinate  aud  sinful  afi'ections."  The  v, 
phraseology  is  here  altered  from  the  English  book, 
but  we  evidently  refer  to  those  sins  which  St.  Paul 
places  first,  among  the  "  works  of  the  flesh  ;"  (Gal. 
V.  10:)  sins  which  are  condemned  by  the  light  of 
reason;  and  which  are  positively  forbidden  by  the 
laws  of  God,  and  threatened  with  his  severest 
judgments. 

But  that  we  may  include  all  sorts  of  sins,  both 
small  and  great,  we  further  pray  that  God  would 
deliver  us  from  all  the  temptations  which  lead  to 
them — "  all  the  deceits  of  the  world,  the  flesh,  and 
the  devil." — All  wickedness  is  deceit  j  for  it  promi- 
ses more  than  it  ever  performs,  and  holds  out  to  ua 
hopes  of  happiness  which  it  never  realizes.  "  The 
world,  the  flesh,  and  the  devil,"  are  the  great  dis- 
turbers of  our  peace,  the  authors  of  our  misery,  and 
the  great  enemies  of  our  salvation  ;  and  to  their  al- 
lurements and  suggestions,  all  our  sins  may  be 
traced.  Though  we  solemnly  renounce  them  at 
our  baptism,  yet  they  still  follow  us,  and  seek  to 
deceive  us.  The  world  presents  its  objects  of  al- 
lurement without ;  the  flesh  meets  them  with  its 
desires  within  ;  and  the  great  enemy  of  our  souls 
takes  advantage  of  the  propensities  of  both.  Since 
then,  these  are  the  great  enemies  which  war 
against  our  souls,  we  must  fight  manfully  against 
them. 

By  the  icorld,  we  are  to  understand  the  wicked 
meD,  the  base  principles,  the  vile  practices,  and  the 


THE  LITANY. 


129 


A 


and  Burial ;  by  thy  glorious  Resurrection 
and  Ascension  ;  and  by  the  coming  of  the 
Holy  Ghost ; 

Good  Lord,  deliver  us. 
In  all  time  of  our  tribulation  ;  in  all  time 


evil  examples  of  the  woFld.  These  consdtute  what 
the  scriptures  style,  "  The  wicked  world,"  and 
'•  This  Avicked  world."  By  these,  the  unwary  are 
seduced  into  sin.  By  these,  they  are  led  into 
present  guilt,  and  future  destruction.  Among 
these  "  deceits  of  the  world,"  are  the  deceitfulness 
of  riches,  the  allurements  of  power,  of  fame,  and  of 
pleasure.  -These  the  world  presents  in  all  the 
charms  of  attraction,  and  would  have  us  consider 
them  as  our  chief  good ;  while  it  conceals  the 
cares,  the  anxieties,  and  troubles  which  are  their 
inseparable  attendants.  And  as  the  world  deceives 
us  by  its  allurements,  so  likewise  it  often^  deters 
us  by  its  favours  from  the  performance  of  our  duty. 
With  great  reason,  then,  do  we  pray  to  be  deliver- 
ed from  its  influence. 

By  "  the  deceits  of  the  flesh,"  we  are  to  under- 
stand the  corrupt  passions  and  appetites  of  our  na- 
ture. Had  man  preserved  his  innocence,  we  might 
have  safely  followed  their  dictates.  But  in  our  fal- 
len state,  they  are  dangerous  and  deceitful  guides, 
and  if  not  checked  and  overruled  by  religion,  they 
will  lead  us  to  our  ruin.  Well,  therefore,  does  St. 
Peter  exhort  us  to  "abstain  from  fleshly  lusts 
which  war  against  the  soul." 

But  we  wre5tle  not  only  against  flesh  and  blood, 
but  against  principalities  and  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritu- 
al wickedness  in  high  places.  We  are  therefore 
taught  to  deprecate  those  deceits  of  the  devil,  by 
which  he  is  continually  endeavouring  to  seduce  us 
from  our  allegiance  to  God,  and  to  allure  us  to  our 
destruction.  The  world  and  the  flesh  are  indeed 
the  most  common  instruments  which  he  uses  to  ef- 
fect our  ruin,  but  there  are  certain  devices  which 
are  his  more  immediate  suggestions.  Thus  he 
tempts  the  humble  Christian  to  despair ;  and  him 
that  is  strong  iu  faith  to  presumption.  He  tempts 
those  who  are  prosperous  in  the  world,  to  pride  and 
arrogance ;  and  those  who  are  in  needy  circum- 
stances, to  murmuring  and  impatience.  He  per- 
suades the  gay  and  the  dissipated,  to  consider  the 
religion  of  the  gospel  as  a  mere  fable  ;  and  the  final 
judgment  and  the  torments  of  hell,  as  the  cunning 
devices  of  priestcraft.  Let  us  then  guard  carefully 
against  all  his  snares,  and  when  we  present  our- 
selves at  the  throne  of  grace,  let  us  present  this  re- 
quest with  all  possible  earnestness  and  sincerity, — 
"  From  all  inordinate  and  sinful  affections,  and  from 
all  the  deceits  of  the  world,  the  fiesh,  and  thedevil; 
Good  Lord,  deliver  us.''^ 
17 


of  our  prosperity  ;  in  the  hour  of  death,  and 
in  the  day  of  judo;ment  ;  jj 

Good  Lord,  deliver  us. 
We  sinners  do  beseech  thee  to  hear  us,  O 
Lord  God ;  and  that  it  may  please  thee  to 


But  it  is  in  vain  for  us  to  pray  for  deliverance 
from  evil,  unless  we  ourselves  earnestly  strive  to 
avoid  it.  If  we  are  living  in  the  habitual  indul- 
gence of  those  sins  which  we  profess  to  deprecate, 
without  using  any  efTorts,  any  exertions,  or  any  sin- 
cere prayers  to  be  delivered  from  their  dominion, 
our  profession  of  religion  is  a  mere  formality,  our 
faith  is  vain,  we  are  yet  in  our  sins,  and  our  heart- 
less petitions  are  a  mockery  against  heaven.  We 
may  comfort  ourselves  with  the  reflection  that  our 
evil  thoughts  and  secret  crimes  are  unknown  to 
those  around  us ;  but  God  knoweth  the  heart.  And 
the  time  is  fast  approaching,  when  every  secret 
work  shall  be  brought  to  light,  and  v/hen  the  impeni- 
tent workers  of  iniquity  shall  perish.  Let  us,  then, 
be  watchful  against  the  subtle  attacks  of  our  spiritu- 
al enemies  ;  let  us  be  diligent  to  co-operate  with  the 
assistance  vouchsafed  to  us  from  above  ;  and  let  us 
fervently  and  devoutly  beseech  God,  "mercifully 
to  look  upon  our  infirmities,  and  in  afl  our  dangers 
and  necessities,  to  stretch  forth  his  right  hand  to 
help  and  defend  us,  through  Jesus  Christ  our  Lord. 
Amen.'" 

But  while  we  thus  humbly  implore  our  merciful 
Saviour  to  deliver  us  from  the  guilt  of  our  trans- 
gressions, and  to  preserve  us  from  the  violation  of 
his  divine  precepts,  we  cannot  but  be  conscious 
that  we  have  no  merits  or  v/orthiness  of  our  own 
to  plead  in  our  behalf.  We  therefore  appeal  to  the 
all-sufficient  merits  of  the  Redeemer  himself,  and 
urge  our  supplications  by  pleading  all  that  he  has 
done  and  suffered  for  us.  We  entreat  him  "by 
the  mystery  of  his  holy  incarnation  and  nativity" — 
the  amazing  instance  of  his  love  and  goodness,  when 
he  divested  himself  of  his  divine  bliss  and  glory, 
and  submitted  to  be  born  of  a  virgin,  and  to  become 
man  for  our  sakes :  "  by  his  circumcision  and  bap-  ^ 
tism," — whereby  he  fulfilled  all  righteousness,  and  p| 
exhibited  a  pattern  of  perfect  obedience  to  aU  the 
laws  and  ordinances  of  God:  "by  his  fasting," — in 
which  he  endured  the  misery  of  extreme  hunger 
and  thirst,  denying  himself  the  use  of  the  good 
things  of  God,  to  expiate  our  abuse  of  them  ;  and 
"  by  his  temptation,"  or  conflict  with  Satan, — to 
which  he  graciously  condescended,  that  he  might 
teach  us  how  to  resist  temptation,  and  that  he 
might  be  able  to  succour  them  that  are  tempted,  be-  . 
ing  touched  with  the  feeling  of  our  infirmities.  We 
entreat  him  "  by  his  agony  and  bloody  sweat," — 
when  in  the  garden  of  Gethsemane,  he  underwent 
the  most  excruciating  pains  of  body,  and  anguish  of 


130 


THE  LITANY. 


rule  and  govern  thy  holy  Church  universal 

in  the  right  way  ;  (5.) 

We  beseech  thee  to  hear  us.  good  Lord. 

That  it  may  please  thee  to  bless  and  pre- 
serve all  Christian  Rulers  and  Magistrates, 
giving  them  grace  to  execute  justice,  and  to 
maintain  truth  ; 

soul  for  our  sins:  "by  his  cross  and  passion," 
whereby  he  has  redeemed  us  frona  the  curse  of  the 
law,  being  made  a  curse  for  us.  and  suffering  the 
torments  v*'hich  we  deserved  :  "  by  his  precious 
death," — which  was  a  full,  perfect,  and  sufficient 
sacrifice,  oblation,  and  satisfaction  for  the  sins  of 
the  whole  world  :  "  by  his  burial," — which  was  a 
further  evidence  of  his  grer.t  humility,  in  stooping 
to  the  grave,  that  he  might  redeem  us  from  the 
power  of  it:  "by  his  clorious  resurrection,"— 
whereby  he  has  given  us  a  pledge  of  our  own  re- 
surrection, and  restoration  to  everlasting  life  :  '•  bv 
his  ascension"  to  heaven,-r-where  he  has  s^one  to 
prepare  a  place  for  u?  :  and  "  by  the  coming  of  the 
Holy  Ghost," — which  he  dispenses,  to  comfort  and 
support  us,  to  guide  us  into  all  truth,  and  to  direct 
us  in  the  way  of  our  duty,  until  his  second  coining 
to  judgment. 

Solemn  obsecrations  of  this  kind,  often  occur  in 
the  holy  scriptures ;  and  the  compilers  of  our  Lit- 
any seem  to  have  had  a  particular  view  to  them  in. 
the  passages  now  under  consideration.  We  find 
the  Apostles  urging  the  primitive  Christians  to  the 
performance  of  religious  duties,  by  motives  taken 
from  all  that  was  esteemed  most  dear  and  sacred. 
St.  Paul  beseeches  the  Romans,  "  by  the  mercies 
of  God."  He  entreats  the  Corinthians,  "  By  the 
meekness  and  gendeness  of  Christ."  He  urges  the 
Philippians,  ■'  By  the  bowels  and  consolations  of 
Christ;'' and  solicits  the  Thessalonians.  "  By  the 
coming  of  our  Lord  Jesus  Christ."  And  there 
seems  to  be  no  reason  why  the  same  considerations 
may  not  be  humbly  urged  in  prayer,  which  are 
made  the  ground  of  importunate  address. 

Accordingly  the  Church  instructs  us  to  seek  "  de- 
liverance from  evil"  by  all  tliose  powerful  and  pre- 
vailing  motives  which  have  been  recited ;  that 
(  through  the  efficacy  of  the  Saviour's  intercession, 
~j  and  the  assistance  of  his  spirit,  we  may  reap  the 
benefits  of  all  that  he  has  done  and  suffered  for  us. 
And  so  careful  is  our  Church,  on  every  occasion,  to 
direct  our  thoughts  to  the  merits  of  Christ,  as  the 
sole  foundation  of  our  hope  and  confidence : — ines- 
timable merits  !  which  are  not  confined  merely  to 
his  death  and  passion  on  the  cross,  but  extended  to, 
and  include,  the  whole  mystery  of  his  love,  from 
his  conception  by  the  Holy  Ghost,  to  his  ascension 
to  the  right  hand  of  God,  and  the  mission  of  the 


We  beseech  thee  to  hear  tis,  good  Lord. 

That  it  may  please  thee  to  illuminate  all 
Bishops,  Priests,  and  Deacons,  v^uth  true 
knowledge  and  understandiofr  of  thy  word  ; 
and  that  both  by  their  preaching  and  living 
they  may  set  it  forth,  and  show  it  accord- 
ingly; 

We  beseech  thee  to  hear  us,  good  Lord. 

Comiorter  from  heaven  !  With  what  fseliugs  of 
gratitude  and  joy,  must  the  devout  soul  meditate 
on  all  the  instances  of  divine  love,  Vv'hich  are  here 
enumerated  ?  And  Avith  what  fuU  assurance  of 
faith  may  we  offer  up  the  succeeding  and  last  pe- 
tition for  deliverance  from  evil?  where  we  implore 
our  merciful  Saviour  to  "  deliver  us"  "  in  all  lime 
of  our  tribulation,"  when  we  most  need- his  aid; 
"  in  all  time  of  our  prosperity,"  when  we  are  least 
inclined  to  seek  it;  ''in  the  hour  of  death,"  when 
we  shall  experience  the  last  of  the  evils  of  the  pres- 
ent state;  and  undergo  our  last  struggle  with  the  / 
poAvers  ot  darkness ;  and  above  all,  "  in  the  day  of 
judgment,"  that  then  we  may  be  delivered  from 
everlasting  misery,  hear  the  absolving  sentence  of 
our  Judge  and  Saviour,  and  be  received  into  the 
heavenly  mansions  of  bliss  and  glory.        t.  c.  e. 

(5.)  THE   INTERCESSIONS. 

These  are  petitions  for  good  ;  in  which  we  im- 
plore the  divine  blessing  on  ourselves,  on  oui 
Church  and  country,  on  the  whole  Church  ol 
Christ,  and  on  all  mankind. — The  first  intercession 
commences  with  an  humble  petition  for  audience 
of  God,  and  contains  a  prayer  for  the  universal 
Church.  "  We  sinners  do  beseech  thee  to  hear  us, 
O  Lord  God  :  and  that  it  may  please  thee  to  rule 
and  govern  thy  holy  Church  universal,  in  the  right 
way." — When  it  is  written  that  "  God  heareth  not 
sinners,"  we  are  to  understand  impenitent  sinners; 
but  the  humble  and  contrite  sinner,  who  approach- 
es God  with  a  penitent  heart  and  a  sincere  faith  in 
the  merits  of  his  Son,  Avill  ever  find  audience  and 
acceptance  with  him.  Such  the  Church  supposes 
us  to  be,  when  she  supphes  us  with  this  petition. 
■In  the  scond  part  of  the  intercession,  where  she  in- 
structs us  to  pray  that  the  divine  guidance  and  pro- 
tection may  be  extended  to  the  universal  Church, 
we  are  to  implore  that  it  may  be  preserved  in  the 
profession  of  true  and  sound  doctrine,  in  union  with 
itself  and  in  continual  holiness.  But,  neither  the 
sentence,  nor  the  sense  of  intercession  is  completed, 
till  the  people  add  their  response,  "  We  beseech 
thee  to  hear  us,  good  LordJ"  and  the  pauses  and  J 
tones  of  the  reading,  throughout  the  intercessions, 
should  be  in  conformity  with  this  construction. 

We  next  implore  the  divine  blessing  and  grace 
upon  our  civil  rulers,  that  they  may  be  disposed  and 
enabled, "  to  execute  justice  and  to  maintain  truth ;" 


THE  LITANY. 


131 


That  it  may  please  thee  to  bless  and  keep 
all  thy  people ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  give  to  all  na- 
tions, unity,  peace,  and  concord  ; 

We  beseech  thee  to  hear  ks,  good  Lord. 

That  it  may  please  thee  to  give  us  an  heart 
to  love  and  fear  thee,  and  diligently  to  live 
after  thy  commandments ; 

We  beseech  thee  to  hear  2cs,  good  Lord. 

That  it  may  please  thee  to  give  to  nil  thy 
people  increase  of  grace,  to  hear  meekly  thy 
word,  and  to  receive  it  with  pare  affection, 
and  to  bring  forth  the  frnits  of  the  Spirit ; 

We  beseech  thee  to  hear  us,  good  Lord. 

or,  as  it  is  more  fully  expressed  in  the  prayer  for 
the  Church  militant,  "  to  maintain  God's  true  reli- 
gion and  virtue.^'  And  how  much  the  promotion 
of  these  great  ends  depends  upon  the  I'aithiulness 
of  our  rulers  £ind  magistrates,  is  too  obvious  to  re- 
quire a  comment.' 

The  ministers  of  the  sanctuary  next  become  the 
subject  of  our  prayers.  We  beg  of  God,  that  they 
may  be  so  enlightened  in  the  knowledge  of  divine 
things,  that  the  whole  body  of  the  Church  may  be 
edified  by  the  spirituality  of  their  instructions,  and 
the  holiness  of  their  lives.  This  is  agreeable  to  the 
injunctions  of  the  Apostles;  " Brethren,  pray  for 
us,  that  the  word  of  the  Lord  may  have  free  course, 
and  be  glorified !"  and  it  is  also  in  conformity  with 
the  practice  of  the  Christian  Church,  in  every  age. 

A  As  a  watchman,  who  is  set  for  the  defence  of 
the  nospel,  and  a  steward  of  the  manifold  grace 
of  God,  the  station  of  the  Ciuistian  minister  is 
awfuhy  responsible.  It  is  responsible  as  it  re- 
spects himself,  as  it  respects  the  people  of  his 
charge,  and  as  it  respects  the  great  cause  which  he 
is  commissioned  to  advance.  Nothing,  but  the  as- 
/     sistance  of  divine  grace,  can  enable  him  to  fulfil 

^  its  duties  with  faithfulness  and  usefulness :  and 
this  is  to  be  sought  and  obtained,  only  by  his  own 
prayers,  and  the  intercessions  of  the  people  in  his 
behalf.  All,  therefore,  who  have  any  regard  for  the 
success  of  the  Gospel,  or  any  concern  for  their  own 
spiritual  welfare,  should  unite  fervently  in  the  pe- 
tition to  ihe  Almighty,  "  That  he  would  illuminate 
all  Bishops,  Priests,  and  Deacons,  with  true  know- 
ledge and  understanding  of  his  word  ;  and  that 
both  by  their  preaching  and  living,  they  may  set  it 
forth,  and  show  it  accordingly." 

After  having  prayed  for  our  civil  rulers  and  spirit- 
ual guides,  we  offer  up  a  petition  for  all  the  people, 
recommending  them  to  the  divine  blessing  and 
protection.  And  we  moreover  pray  God  to  '•  give 
to  all  nations,  unity,  peace,  and  concord ;"  that,  in 
the  language  of  the  prophet,  "  they  may  beat  their 


That  it  may  please  thee  to  brino-  hito  the 
way  of  truth,  all  such  as  have  erred,  and 
are  deceived  ; 

We  beseech  thee  to  /tear  us,  good  Lord. 

That  it  may  please  thee  to  strengthen  such 
asdo  stand, and  to  comfort  and  helpthe  weak- 
hearted,  and  to  raise  up  those  who  fall,  and 
finally  to  beat  down  Satan  under  our  feet ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  succour,  help, 
and  comfort  aii  who  are  in  danger,  necessity, 
and  tribulation  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  preserve  all 
who  travel  by  land  or  by  water,  all  women 

swords  into  plough-shares,  and  their  spears  into 
pruning-hooks  ;  that  nation  may  not  lift  up  sword 
against  nation,  nor  learn  Avar  any  more." — And 
whiie  we  thus  pray  for  universal  peace  and  con- 
cord, how  diligent  and  careful  should  we  be  in 
promoting  it  ourselves  !  in  Suppressing  and  prevent- 
ing, as  iar  as  we  are  able,  all  strile  and  animosity 
and  whatever  may  tend  to  destroy  private  liarraony 
or  disturb  tne  public  peace. 

The  four  succeeding  petitions  are  for  spiritual 
blessings.  They  are  very  pertinently  expressed, 
and  afford  tis  ample  matter  for  meditation.  The 
first  in  order,  leads  our  thoughts  to  the  souice  of  all 
our  evils,  the  corruption  of  the  heart ;  and  directs 
us  to  apply  to  the  fountain  of  ail  holiness,  to  cleanse 
and  sanctify  it;  "to  give  us  an  heart  to  love  and 
fear  God.  and  diligently  to  live  after  his  command- 
ments." This  is  equivalent  to  the  expression  of 
the  Psalmist,  "  Create  in  me  a  clean  heart,  O  God, 
and  renew  a  right  spirit  within  me."  The  love 
and  the  fear  of  God  are  every  where  set  forth 
in  scripture,  as  the  true  principles  of  Christian 
obedience;  and  they  are  so  far  from  being  incon- 
sistent with  each  other,  that  they  are  really  insepa- 
rable ;  the  one  deterring  us  from  sin,  and  the  other, 
exciting  us  to  virtue  and  righteousness. 

But  we  must  not  rest  here.  For  however  well 
disposed  our  hearts  may  be  for  the  present,  we 
shall  soon  relapse  into  our  former  sins,  without  the 
constant  assistance  of  the  Holy  Spirit.  We  there- 
fore proceed  to  ask  of  our  Heavenly  Father,  and  that 
not  for  ourselves  only,  but  for  "  all  his  people,  in- 
crease of  grace,  to  hear  meekly  his  word,  and  to  re- 
ceive it  with  pure  affection  ;"  esteeming  it  infinite- 
ly superior  to  all  that  is  taught  in  the  fallible  sys- 
tems of  human  moralists,  and  cherishing  a  hearty 
desire  of  being  enlightened  by  its  revelations,  and 
improved  by  its  instructions  :  and  that,  making  it 
the  constant  and  only  rule  of  our  actions,  we  may 
be  enabled  '•  to  bring  forth  the  fruits  of  the  spirit." 
Here,  as  in  other  parts  of  our  Liturgy,  we  cannot 


132 


THE  LITANY. 


in  the  perils  of  child-birth,  all  sick  persons 
and  young  children,  and  to  show  thy  pity 
upon  all  prisoners  and  captives  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  defend,  and  pro- 
vide for,  the  fatherless  children,  and  widows, 
and  all  who  are  desolate  and  oppressed  : 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  have  mercy 
upon  all  men  ; 

help  admiring  the  correctness  \\'\i\\  which  the  rule 
of  our  duty  is  deliaeated.  Equally  avoiding  the 
errors  of  deism,  and  the  delusions  of  fanaticism,  it 
leaches  us  nothing  about  the  "  moral  fitness  of 
things,"  nor  does  it  refer  us  to  imaginary  impulses 
and  extraordinary  inspirations.  It  directs  us  to  the 
Word  of  God,  as  the  only  rule  of  faith  and  prac- 
tice ;  and  while  it  inculcates  the  necessity  and  the 
efficacy  of  divine  grace,  it  stiU  refers  us  to  this 
icritten  icord,  admonishing  us  to  hear  it  meekly, 
and  to  receive  it  affectionately,  that  we  may  be 
fruitful  in  every  good  work. 

Our  next  petition  is,  "  that  it  may  please  God  to 
bring  into  the  way  of  truth,  all  such  as  have  erred 
and  are  deceived  ;"  an  intercession  of  the  same 
import  with  that  contained  in  the  last  Collect  for 
Good  Friday,  where  we  pray  for  the  conversion  of 
"  all  Jews,  Turks,  Infidels,  and  Heretics."  For 
these  then,  and  for  all  who  are  unhappily  misled 
by  the  spirit  of  error,  and  delusion,  let  us  offer  up 
our  fervent  prayers  to  the  common  Lord  and  Fa- 
ther of  all  men,  that  it  may  please  him  to  have 
mercy  upon  them,  to  pity  their  ignorance  and  hard- 
ness of  heart,  to  bring  them  into  the  light  of  his 
truth,  and  to  guide  them  in  the  way  of  holiness  and 
salvation. 

The  Scriptures  sometimes  represent  our  present 
condition  as  a  state  of  warfare.  They  describe  us 
as  contending  under  Christ,  the  great  Captain  of 
our  salvation,  against  our  three  grand  enemies,  the 
world,  the  flesh,  and  the  devil.  It  is  in  allusion  to 
this  state  of  warfare,  that  the  succeeding  petition 
is  framed.  We  implore  the  aid  and  protection  of 
God,  in  behalf  of  the  several  members  of  his  Church 
militant ;  beseeching  him  "  to  strengthen  such  as 
do  stand,"  such  as  remain  firm  in  the  principles  of 
their  faith,  and  constant  in  the  practice  of  their 
duty:  "to  comfort  and  help  the  weak-hearted," 
who  are  weary  and  fearful,  despairing  of  victor)^, 
and  almost  ready  to  yield  to  their  spiritual  enemies : 
"  to  raise  up  those  who  fall ;"  those  who  are  over- 
thrown, but  not  vanquished ;  who  have  yielded  to 
many  temptations,  but  are  no^  hardened  in  iniqui- 
ty :  and  finally  "  to  beat  down  Satan  under  our 
feet,"  that  whatever  difficulties  it  may  be  our  lot  to 
encounter,  or  whatever  temporary  advantages  the 


We  beseech  thee  to  hear  us,  good  Lard. 

That  it  may  please  thee  to  forgive  our 
enemies,  persecutors,  and  slanderers,  and  to 
turn  their  hearts ; 

We  beseech'thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  give  and  pre- 
serve to  our  use  thokindiy  fruits  of  theearth, 
so  that  in  due  time  we  may  enjoy  them  ; 

V/e  beseech  thee  to  hear  tis,  good  Lord. 

That  it  may  please  thee  to  give  us  true  re- 
adversary  may  gain  over  us,  the  strength  of  God 
may  be  made  perfect  in  our  weakness,  and  that  all 
our  spiritual  enemies  being  overcome,  Ave  may 
come  off  more  than  conquerors,  through  him  that 
hath  loved  us.  The  scriptures  every  where  teach 
us,  that  "  in  God  alone  is  our  salvation  ;  that  be  is 
the  rock  of  our  strength ;  and  that  our  refuge  is  in 
God."  The  most  firmly  established  Christian  has 
no  security,  except  he  is  protected  by  the  shield  of 
the  Lord,  and  supported  by  his  arm:  the  weary 
and  faint-hearted,  have  no  real  consolation,  and  no 
effectual  assistance,  but  what  is  communicated  to 
them  from  the  God  of  all  comfort:  the  backslider 
can  have  no  hope  of  being  recovered  from  his  apos- 
tacy,  but  tlirough  the  aid  of  the  quickening  influ- 
ences of  the  Holy  Spirit;  nor  have  those  who  are  A 
harfassed  and  led  captive  by  the  evil  one,  any  pros-  \ 
pect  of  finally  triumphing  over  their  spiritual  ene-  / 
mies,  but  by  the  assistance  of  him  who  hath  bruised  - 
Satan  under  his  feet.  Frail  and  dependant  as  we  \^ 
are,  let  us  then  seek  for  aid  where  all  sufficiency 
resides  ;  then  may  we  say,  "  The  Lord  is  my  light 
and  my  salvation  ;  whom  shall  I  fear  ?  The  Lord 
is  the  strength  of  my  life  ;  of  whom  shall  I  be 
afraid  ?" 

In  the  preceding  Intercessions,  we  have  made 
supplications  for  the  supply  of  our  spiritual  wants 
We  now  turn  our  prayers  to  those  which  relate 
more  immediately  to  the  body  ;  beseeching  God, 
who  alone  is  our  refuge  and  strength,  and  is  a  very 
present  help  in  trouble,  "  to  succour,  help  and  com- 
fort, all  who  are  in  danger,  necessity,  and  tribula- 
tion." In  a  more  particular  manner,  we  pray  for 
the  preservation  of  all  "  travellers,"  "  all  women  in 
the  perils  of  child-birth,"  "  all  sick  persons,  and 
young  children :"  We  pray  for  the  "  prisoner,"  and 
the  "  captive  ;"  for  the  "  orphan,"  and  the  "  widow  ;" 
and  in  general,  for  "all  that  are  desolate  and  op- 
pressed."— While,  then,  we  recommend  these  to 
the  care  and  mercy  of  God,  let  us  ever  be  mindful 
to  accompany  our  prayers  with  our  good  deeds: 
Let  us  remember  that  to  visit  the  fatherless  and  wid- 
ows in  their  affliction,  and  to  assist  and  relieve  the 
distressed,  is  a  principal  part  of  true  religion,  and 
a  pecuUar  and  indispensable  duty  of  a  disciple  of 
Christ. 


THE  LITANY. 


133 


pentance,  to  forgive  us  all  our  sins,  negli- 
gences, and  i  J  no  ranees,  and  to  endue  us 
with  tlie  grace  of  thy  Holy  Spirit,  to  amend 
our  lives  according  to  thy  holy  word  ; 

We  beseech  thee  to  hear  213,  good  Lord. 

Son  of  God,  v/e  beseech  thee  to  hear  us. 

Son  of  God,  iDe  beseech  thee  to  hear  us. 

The  n::xt  petition  is  one  of  the  shortest,  but  the 
mos".  "coinprehensi^e  of  a!l ;  '•  that  it  may  please  God 
to  have  mercy  upon  all  men."  This  prayer,  which 
is  the  dictate  of  reason  and  humanity,  is  in  perfect 
accordance  with  the  scriptures.  These  teach  us 
that  the  God  and  Father  of  all  men,  is  good  to  all ; 
that  his  tender  mercies  are  over  all  his  works  ;  and 
that  his  blessed  Son  has  tasted  death  for  every 
man.  .Our  prayers,  therefore,  should  not  be  limited 
by  any  imaginary  decree  of  absolute  reprobation, 
but  our  charity  should  be  co-extensive  with  the 
mercy  and  goodness  of  God. 

In  the  same  spirit  of  true  Christian  benevolence, 
and  in  conformity  with  the  practice  as  well  as  the 
precepts  of  our  divine  Redeemer,  we  proceed  to 
pray  even  for  our  "  enemies,  persecutors,  and  slan- 
derers ;"  that  it  may  please  God  '•  to  forgive  them, 
and  to  turn  their  hearts."  And  this  petition  Ave  of- 
fer, not  so  much  for  our  own  sakes,  and  our  own 
relief,  as  on  their  account ;  that,  their  hearts  being 
changed,  they  may  be  restored  into  a  state  of  sal- 
vation ;  which  no  man  can  be  in  who  lives  m 
hatred  and  enmity,  or  who  persecutes  or  slanders 
his  neighbour  :  for  "  he  that  loveth  not  his  brother, 
abidcth  in  death." 

The  intercession  which  follows,  seems  to  be 
taken  from  a  petition  in  the  Lord's  Prayer :  for 
when  we  beseech  our  heavenly  Father  "  to  give 
and  preserve  to  our  use  the  kindly  fruits  of  the  earth, 
so  that  in  due  time  we  may  enjoy  them,"  it  is  in 
effect  to  say,  ''  Give  us  this  day  our  daily  bread." 
This  pious  supplication  acknowledges  God  as  the 
giver  and  preserver  of  all  good  things  ;  which  were 
first  created  by  his  word,  before  there  wqre  any 
second  causes  to  produce  them,  and  which  are  still 
preserved  and  contiriued  to  us  by  his  all-powerful 
and  bounteous  hand.  He  visiteth  the  earth  and 
Avatereth  it,  and  bringeth  forth  food  out  of  it :  He 
prepareth  the  corn  to  cover  the  valleys,  he  clotheth 
the  pastures  with  flocks,  and  crowneth  the  year 
with  his  goodness  ;  filling  our  hearts  with  food  and 
gladness.  But  let  us  remember  that  he  can,  with 
equal  ease,  turn  the  rivers  into  a  Avilderness,  and 
the  water-springs  into  a  dry  ground ;  that  he  can 
change  a  fruitful  land  into  barrenness,  for  the 
wickedness  of  them  that  dwell  therein,  and  that 
except  the  Lord  bless  the  earth,  their  labour  is  but 
vain  that  cultivate  it. 

The  next  Intercession,  is  the  most  important  in 


O  Lamb  of  God,  wlio  takest  away  the  sins 
of  the  world  ; 

Grant  us  thy  peace. 

O  Lamb  of  God,  who  takest  away  the  sins 
of  the  world  ; 

Have  mercy  upon  us. 

^  The  Minister    tnay,   at  his  discretion,    ^ 

the  Litany.     In  it  Ave  beseech  God  "  to  give  us 
true  repentance,  to  forgive  us  all  our  sins,  negli- 
gences, and  ignorances,  and  to  endue  *us  with  the 
grace  of  his  Holy  Spirit,  to  amend  our  lives  accord- 
ding  to  his  holy  Avord." — True   repentance  is   a 
primary  condition  of  the  forgiveness  of  our  sins,  and 
in  the  scripture  sense  of  this  duty,  it  is  no  light  or 
transient  work.     It  imports    a  sincere  change    of 
mind  ;  a  turning  from  sin,  Avith  an  abhorrence  of  its 
evil  nature,  and  dreadful  tendency.     It  is  attended 
Avith  deep  humility  and  sorrow  of  heart,  and  it  ter/  ^,/ 
minates  in  the  reformation  loth  of  the  heart  and 
life.— In  that  part  of  the  intercession  waich  relates        i 
to  our  forgiveness,  we  notice  a  threefold  distinction  : 
"sins,  negligences,  and  ignorances."     By  the  fir?t 
may  be  understood  our  more  gross  .md  deliberate 
transgressions,  which  should  fill  us  with  the  deep- 
est sorroAV  and  remorse.    By  the  second,  those  less- 
er sins  into  Avhich  Ave  daily  fall,  tiirough  inadve*        Y 
tency,  carelessness  or  surprise :  and  which  shouW 
be  sincerely  repented  of,  that  Ave  may  be  dailv  re- 
newed in  the  spirit  and  temper  of  our  minds.     And 
by  the  third,  those  ignorances  Avhich  are  only  so  far 
criminal  as  they  are  voluntary,  or  attributable  to  a 
neglect  of  the  proper  means  of  oblaininir  knowledge. 
For  all  our  various  anri  multiplied  offences.  Ave       ,' 
must  daily  ask  forgiveness ;  beseeching  God  that  lie      '  / 
would  "  endue  us  with  the  grace  of  his  Holy  Spirit, 
that  we  mayamend  our  lives  according  to  his  Holy 
Word."     Without  the  help  of  this  grace  we  can  do 
nothing.     Our  mind  is  naturally  blinded  by  sin,  our 
judgment  is  corrupt,  and  our  Avill  perverse.     It  is 
the  Holy  Spirit  only  that  can  enlighten  our  minds, 
and  renew  and  sanctify  our  hearts  ;  and  Avithout 
his  renovating  influences  we  shall  remain  dead  in 
trespasses  and  sins.    But^  thanks  be  to  God  !  we 
have  a  sure  Avord  of  promise  that  this  assistance  of 
the  Spirit  shall  be  given  to  all  who  ask  it.     With 
Avhat  sincerity  and  fervency  ought  v.'e  then  to  pray 
for  the  graces  of  the  Holy  Spirit,  to  guide  us  into 
all  truth  necessary  to  our  salvation,  and  to  enable 
us  to  regulate  our  lives  according  to  the  dictates  of 
God's  holy  word. 

After  Ave  have  gone  through  the  preceding  de- 
precations and  intercessions,  the  Church  endea-  ^ 
voters  to  raise  our  desires  of  audience  and  accep- 
tance to  the  highest  possible  fervency.  For  this 
purpose  she  has  furnished  us  Avith  a  iew  earnest 
and  affectionate   petitions,  to  be  uttered,  with  a 


134 


THE  LITANY. 


omit  all  that  follows,  to  the  Prayer, 
"We  humbly  beseech  thee,  O  Father," 
&c.  (6.) 

[    O  Christ,  hear  us.  (7.) 
O  Christ,  hear  7cs. 
LiOxd,  have  mercy  upon  us. 
Lord,  have  inercy  upon  us. 
Christ,  have  mercy  upon  us. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

^  Then  shall  the  Mbiistcr,  and  the  Peo- 
ple loith  him,  say  tJie  Lord's  Prayer. 
OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name ;  Thy  kingdom  come  ; 
Thy  will  be  doiie  on  e<\rth,  as  it  is  in  hea- 
ven ;  Give  us  this  day  our  daily  bread  ;  And 
forgive  u.s  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation';  But  deliver  us  from  evil. 
Amen. 

Min.  O  Lord,  deal  not  with  us  according 
to  our  sins. 

Ans.  Neither  reward  us  accordmg  to  our 
iniquities. 

II  Let  us  pray. 
0  GOD,  merciful  Father,  who  despisest 
not  the  sighing  of  a  contrite  heart,  nor  the 

pious  sort  of  emulation,  alternately  by  the  Minister 
and  people.  In  tlie  importunity  of  our  devotions, 
we  imnlore  the  Redeemer,  by  his  divinity,  as  the 
"  Son  of  God."  to  hear  our  prayers.  And  we  in- 
voke him  by  his  humanity  and  sufferings,  as  the 
"  Lamb  of  God  that  taketh  away  the  sins  of  the 
world,"  to  "  grant  us  his  peace,  and  to  have  mercy 
upon  us.^'  T.  0.  B. 

(&.)  Here  the  Kubrick  in  our  American  Service 
permits  us  to  pause,  and  to  pass  over  a  part  of  the 
LitaflV  which  is  commonly  called  the  Supplica- 
tions, till  we  come  to  the  last  prayer.  But  the  dis- 
cretionary part  is  so  excellent  and  so  fervent,  that 
it  will  seldom  be  omitted,  ilnless  there  is  somp  im- 
perious necessity  for  abridging  the  service.  And 
in  those  Congregations  where  it  is  thought  expe- 
dient generally  to  omit  it,  propriety  would  seem  to 
dictate  the  use  of  it,  on  all  the  more  solemn  seasons 
y    of  the  Church.  t.  c.  b. 

^  (7.)    THE  SUPPLICATIONS. 

The  part  of  the  Litany  which  is  termed  TTie 
Siipplicaiions.  was  compiled  from  more  ancient 
services  about  six  hundred  years  after  Christ,  when 
the  barbarian  nations  began  to  overrun  the  Chris- 
tian countries  ;  but  if  we  consider  the  troubles  of 
the  Church  militant  in  every  age,  and  the  enemies 


desire  of  such  as  are  sorrowful ;  mercifully 
assist  our  prayers  which  we  malce  before 
thee  in  all  our  troubles  and  adversities, 
whensoever  they  oppress  iis  ;  and  gracious- 
ly hear  us,  that  those  evils  which  tlie  craft 
and  snbtilty  of  the  devil  or  man  v/orketh 
against  us,  may,  by  thy  good  providence  be 
brought  to  naught ;  that  we,  thy  servants, 
being  hurt  by  no  persecutions,  may  ever- 
more give  thanks  unto  thee  in  thy  holy 
Church,  through  Jesus  Christ  our  Lord. 

O  Lord,  arise,  help  us,  and  deliver  us, 
for  thy  uaTne's  sake. 

O  GOD,  we  have  heard  with  our  ears, 
and  our  fiithers  have  declared  unto  us,  the 
noble  works  that  thou  didst  in  their  days, 
and  in  the  old  time  before  them. 

O  Lord,  arise,  help  us,  atid  deliver  tis,     , 
for  thine  honour.  y 

Glory  be  to  the  Father,  and  to  the  Son,    ' 
and  to  the  Holy  Ghost  ; 

Ans.  As  it  was  in  the  beginnina:,  is  now, 
and  ever  yhallbe,  v/orld  witiiout  end.  Amen. 

From  our  enemies  defend  us.  O  Christ. 

Graciously  look  upon  our  afflictions. 

With  pity  behold  the  sorrows  of  our 
hearts. 

Mercif ally  forgive  the  sins  of  thy  people. 

Favourably  with  mercy  hear  our  prayers,  f 

with  whom  the  good  man  is  constantly  environed, 
we  shall  perceive  that  this  part  of  the  service  is 
proper  and  pertinent  at  all  times. 

The  supplications  commence,  like  the  beginning 
of  the  Litany,  with  an  invocation  to  the  glorious 
Trinity  for  "mercy."  For  the  repetition  and  reit- 
eration of  the  petition  is  supposed  to  be  addressed, 
first  to  the  Father,  secondly  to  the  Son,  and  thirdly 
to  the  Holy  Ghost.  If  we  reflect  how  constantly 
we  stand  in  need  of  mercy,  we  shall  be  convinced 
that  we  cannot  ask  it  too  often.  It  is  a  request 
which  the  greatest  sinner  may  make  successfully, 
if  he  makes  it  with  true  penitence  ;  and  it  is  one 
which  the  greatest  saint  has  daily  need  to  make, 
under  a  sense  of  his  continual  infirmities. 

The  main  object  of  the  supplications  is  to  en- 
force the  foregoing  deprecations  and  intercessions, 
with  the  greatest  possible  importunity :  only  add- 
ing a  few  petitions  in  reference  to  our  preservation. 
But  such  Avas  the  pious  humility  of  the  ancient 
Christians,  and  so  high  was  their  veneration  for 
the  Lord's  Prayer,  that  they  thought  no  ofiice  of 
their  own  complete  without  it ;  and  that  it  could 
not,  therefore,  be  omitted  in  the  Litany.  It  is  in- 
troduced in  this  place,  to  supply  whatever  defects 
there  may  be  in  the  preceding  parts  j  and  to  intro- 


THE  LITANY. 


r^ 


O  Sou  of  David,  have  mercy  upon  us. 
Both  now  and  ever,  vouchsafe  to  hear  us, 
O  Christ. 

Graciously  hear  21s,    O   Christ  ;  gra- 
ciously hear  us,  O  Lord  Christ. 

B'Un.  O  Lord,  let  thy  mercy  be  showed 

UpOQ  US. 

Ans.  As  we  do  put  our  trust  in  thee. 

duce  and  sanctif/  all  that  follows ;  which  is  only  a 
larger  paraphrase  of  the  two  last  petitions  pf  this 
divine  form. 

After  the  Ilord's  Prayer,  two  short  petitions  are 
added.  They  are  taken  from  the  words  of  the 
Psalmist,  and  are  to  be  repeated  alternately  by  the 
Minister  and  people.  "  O  Lord,  deal  not  with  us 
accordin5  to  our  sins.*'  "  Neither  reward  us  ac- 
cording to  our  iniquities." 

Before  proceeding  to  the  subsequent  Collect, 
which  is  commonly  called  "  a  prayer  against  perse- 
cution," the  Minister  is  instructed  to  say,  "Let  us 
pray."  This  admonition  is  sometimes  used  to  de- 
note the  change  from  one  kind  of  prayer  to  another  ; 
and  the  repetition  of  it  here,  towards  the  close  of 
the  service,  is  happily  calculated  to  remmd  any 
Vv'ho  may  be  growing  languid  or  inattentive,  in 
U'hat  an  important  work  they  are  engaged. 

Though  the  prayer  against  persecution,  was  first 
introduced  during  a  calamitous  state  of  the  Church, 
it  will  be  too  seasonable  in  every  age,  till  one  of  truer 
piety  shall  come  than  any  that  has  yet  been  known, 
or  is  likely  soon  to  take  place.     In  our  present  state, 
Af  e  are  at  all  times  liable  to  many  "  troubles  and 
adversities,"  and  exposed  to  many  evils  from  the 
"  craft  and  subtilty  of  the  devil,"  as  well  as  the 
roachiuations  of  wicked  men  ;  and  from  all  these 
we  should  pray  to  our  merciful  Father  to  save  and 
deliver  us. — la  the  introduction  to  our  requests,  we 
are  taught  to  profess  our  reliance  on  the  divine 
mercy,  which  is  ever  ready  to  extend  itself  to  the 
truly  contrite  heart.     Our  first  petition  is,  that  God 
would  "  mercifully  assist  our  prayers,"  by  his  Holy 
Spirit,  which  is  designed  to  help  our  infirmities, 
and  to  make  intercession  for  us. — Y/e  then  pray, 
that  he  would  graciously  prevent  the  evils  which 
threaten  us,  and  remove  those  we  labour  under; 
that  "being   hurt  by   no  persecutions,"  we  may 
evermore  celebra,te  his  goodness,  and  give  thanks 
to  our  Almighty  DeUverer,  "  in  his  holy  Church, 
through  Jesus  Christ  our  Lord." — Here,  instead  of 
the  usual  "  Amen,"  the  people  offer  up  a  short 
prayer  for  help  and  deliverance,  borrowed  from  the 
Psalms  ; — "  O  Lord,  arise,  help  us,  and  deliver  us, 
for  thy  name's  sake."     To  this  response,  the  Min- 
ister replies  with  a  sentence  taken  from  the  forty- 
fourth  Psalm ;  pleading  with  God,  and  suggesting 
to  us,  "  the  noble  works  "  done  by  hira  for  his 


f  IjQt  US  pray.  ] 

Y/E  liumbly  beseech  thee,  O  Father,  mer- 
cifully to  look  upon  our  infirmities  ;  and,  for 
the  <y\oxY  of  thy  name,  turn  from  us  all  those 
evils  that  we  most  justly  have  deserved ; 
and  grant  that,  in  all  our  troubles,  we  may 
put  our  whole  trust  and  confidence  in  thy 
mercy  ;  and  evermore  serve  thee  in  holiness 

Church ;  which,  if  we  have  not  seen  with  our  eyes, 
we  "have  heard  with  our  ears"  from  the  holy 
scriptures  ;  "  our  fathers  having  declared  them  to 
us,"  partly  as  performed  "in  their  days,"  and  part- 
ly "in  the  old  time  before  them." 

And  since  the  arm  of  the  Almighty  is  not  short- 
ened that  it  cannot  save ;  nor  his  ear  become  heavy, 
that  it  cannot  hear,  the  Congregation  again  respond 
in  the  sqme  v/ords  as  before,  only  changing  one  of 
them  for  another  still  more  significant ;  beseeching 
help  and  deUverance,  for  the  "  honour  "  of  God : —  y 
not  for  any  merit  of  our  own,  but  for  his  own  glori-  / 
ous  perfections,  and  the  instruction  of  his  creatures, 
that  we  and  all  men  may  learn  to  love,  to  praiSfc, 
and  serve  him.  And  to  this  we  are  indispensably 
bound,  even  while  the  most  painful  view  of  our 
sorrows  and  vyants  is  present  to  our  minds :  and, 
therefore,  in  the  midst  of  these  supplications,  we 
are  taught  to  ascribe  that  glory  to  the  sacred 
Trinity,,  which  ever  has  been,  and  now  is,  ana  ever 
will  be,  its  due,  whether  infinite  wisdcrn  ai'iOtS  to 
us  prosperity  or  adversity.  / 

The  doxology  is  followed  by  a  few  other  aiier-    / 
nate  supplications,  which  we  finally  sum  up  iu  me 
words  of  the  Psalmist ;  "  O  Lord,  lei  thy  mercy 
be  shewed  upon  us ;"  "as  we  do  put  our  trust  m 
thee." 

After  these-  short  petitions  and  responses,  we  are 
furnished  with  an  admirable  prayer  for  grace  10 
sanctify  our  troubles.  In  this  we  address  ourselves 
to  our  heavenly  Father,  and  beseech  him  ro  "look 
mercifully  upon  our  infirmities,"  and  to  "  turn  liom 
us  all  those  evils  that  we  most  justly  have  deserv- 
ed." But  if  it  does  not  seem  good  to  infinite  wis- 
dom to  preserve  us  from  trouble,  the  next  thing 
that  we  should  desire  is,  that  we  may  have  faith 
and  strength  to  bear  it.  We  are  therefore  taught 
to  pray,  "  that  in  all  our  troubles  we  may  put  our 
whole  trust  and  confidence  in  God's  mercy." 

There  is  indeed  nothing  more  consoling  in  the 
day  of  aflSiction  than  a  firm  trust  in  the  divine 
mercy;  but  if  our  faith  be  not  well  grounded, 
there  is  no  state  more  dangerous.  We  therefore 
add  to  our  former  petitions  this  last  request,  that 
we  may  "  evermore  serve  God  in  holiness  and 
pureness  of  living,  to  his  honour  and  glory,  through  / 
our  only  Mediator  and  advocate,  Jesus  Christ  our  / 
Lord."     They  only  have  just  cause  to  trust  in  the     ^ 


136 


THE  LITANY. 


and  piireness  of  living,  to  thy  honour  and 
glory,  through  our  only  Mediator  and  Ad- 
vocate, Jesus  Christ  our  Lord.     Amen. 

*^  A  General  Thanksgiving.  (8.) 
ALMIGHTY  God,  Father  of  all  mercies, 
we,  thine  unworthy  servants,  do  give  thee 
most  humble  and  hearty  thanks  for  all  thy 
goodness  and  loving  kindness  to  us,  and  to 
all  men.  We  bless  thee  for  our  creation, 
preservation,  and  all  the  blessings  of  this 
life  ;  but,  above  all,  for  thine  inestimable 
love  m  the  redemption  of  the  world  by  our 
Lord  Jesus  Christ ;  for  the  means  of  grace, 
and  for  the  hope  of  glory.  And,  we  beseech 
thee,  give  us  that  due  sense  of  all  thy  mer- 
cies, that  our  hearts  may  be  unfeigned ly 
thankful,  that  we  may  show  forth  thy 
praise,  not  only  with  our  lips,  but  in  our 
lives;  bv  giving  up  ourselves  to  thy  ser- 
vice, and  by  walking  before  thee  in  holi- 
ness and  righteousness  all  our  days,  through 

mercy  oi  God.  who  obey  his  laws  and  do  his  -will. 
Lex  us  then  be  careful  that  our  holiness  be  equal  to 
our  iaiih,  in  the  time  of  affliction.  It  is  compara- 
tively easy  to  serve  Goc'l  in  tha  season  of  prosperi- 
ty, but  adversity  is  the  furnace  that  tries  our  piety. 
Tne  nypocnte  and  the  seli-deceiver  fall  off  as  their 
Temporal  comforts  vanish.  But  he  who  desires  and 
dettrmmes  "  evermore  to  serve  God  in  holiness 
and  pureness  oi  living,'"'  evinces  that  he  does  this 
out  of  choice  and  irom  a  sense  of  duty,  and  that 
ne  deugnts  in  such  a  course  of  life.  Such  a  man 
wiJ  maintain  his  integrity  under  the  heaviest  chas- 
nsements.    Con&iaenng  his  afliictions  as  sent  for 


Jesus  Christ  our  Lord  ;  to  whom,  with  thee 
and  the  Holy  Ghost,  be  all  honour  and 
glory,  world  without  eiKi.     Amen. 

^  A  Prayer  of  St.  CJirysostom. 
ALMIGHTY  God,  vrho  hast  given  us 
grace  at  this  time,  with  one  accpid  to  make 
our  common  supplications  unto  thee  ;  and 
dost  promise  that  when  two  rr  three  are  ga- 
thered together  in  thy  name,  tliou  wilt  grant 
their  requests  ;  fulfil  now,  0  Lord,  the  desires 
and  petitions  of  thy  servants,  os  may  be 
most  expedient  for  them:  granting  us  in 
this  world  knowledge  of  thy  truth,  and  in 
the  world  to  come  life  everlasting.     Amen. 

2  Cor.  xiii.  14. 
THE  grace  of  our  Lord  Jesus   C'u-ist, 
and  the  love  of  God,  and  the  fellowship  of 
the  Holy  Ghost,  be  with  us  a';l  everniore. 
Amen. 

HERE    ENDETH    THE   LITAIxY. 

his  correction  and  amendment,  they  will  but  draw 
him  nearer  to  his  God  ;  and  appropriating  the  lan- 
guage which  the  Psalmist  ascribes  to  his  ancient 
people,"  he  will  say,  "  My  heart  is  not  turned  back, 
nor  my  steps  gone  out  of  the  way  ;  no,  not  when 
thou  hast  smitten  me  into  the  place  of  Dragons, 
and  covered  me  with  the  shadow  of  death." 

T.  c.  B. 
(S.)  The  General  Thanksgiving,  the  Prayer  of 
St.  Chr^'sostom,  and  the  Benediction,  which  stand 
at  the  close  of  the  Litany,  have  already  been  no- 
ticed in  our  comments  on  the  Morning  Service. 

T.  c.  B. 


137 


PRAYERS  AND  THA]MKSGIVINGS>^-5 

tipon  several  Occasions^  to  he  used  before  the  two  final  Prayers  of  MORNING  end 

EVENING  SERVICE. 


PRAYERS. (2.) 


^  A  Prayer  for   Congress,  to  he   used 
duritig  their  Session.  (3.) 
MOST   gracious  God,   we  humbly  be- 

(1.)  It  was  not  from  accident,  but  from  design, 
tliat  these  occasional  Prayers  and  Thanksgivings, 
were  directed  to  be  used  before  the  two  final  Pray- 
ers of  the  Morning  and  Evening  Service,  [viz. 
immediately  before  the  Prayer  of  St.  Chrysostom, 
and  the  benedictory  Prayer,]  What  though  they 
come  after  the  General  Thanksgiving  ?  The  two 
species  of  devotion  are  not  kept  so  entirely  separate 
in  other  places,  as  to  make  this  a  consideration. 
In  many  of  our  Churches,  the  practice  is  antirubri- 
cal  ia  this  particular.  bp.  white. 

It  is  to  be  hoped,  that  we  added  some  useful 
Prayers  and  Thanksgivings,  to  those  contained  in 
the  English  Book.  They  were  selected  from  Bish- 
op Taylor. — The  Prayer  "in  time  of  War  and 
Tumults,"  was  thought  improved  by  the  omission 
of  some  rough  passages. — The  concluding  Prayer 
of  this  department  in  the  English  Book,  was  omit- 
ted, as  being  too  much  a  play  upon  words,  from 
Avhich  the  service  is  in  general  so  free. 

BP.  WHITE. 

(2.)  Though  the  various  miseries  of  mankind 
are  exactly  enumerated  in  the  Litany,  yet  they  are 
but  barely  mentioned  there, and  at  sometimes  some 
particular  evils  lie  so  heavy  upon  us,  and  some  great 
mercies  are  so  necessary  for  us,  thai  it  is  requisite 
we  should  have  solemn  forms  upon  such  occa- 
sions to  annex  to  this  office,  that  so  it  may  fully 
suit  all  our  necessities.  Solomon  supposes  there 
v/ill  be  special  prayers  made  in  the  temple  in  times 
of  war,  drought,  pestilence,  and  famine,  (1  Kings 
viii.  33,  35,  37;)  and  Lactantius  observes,  that  the 
very  Gentiles,  addressed  themselves  to  the  gods, 
in  times  of  war,  plague,  and  drought.  Tertullian 
also  notes  that  the  Christians  did  make  extraordi- 
nary prayers  on  such  occasions.  And  both  the 
Greek  and  Latin  Church  have  their  several  offices 
for  such  times,  out  of  which  these  prayers  are 
taken,  which  are  not  designed  for  a  complete  office ; 
because  when  any  judgment  continues  long,  and 


seech  thee,  as  for  the  People  of  iheso  Uniteii 
States  in  general,  so  especially  for  their  Se- 
nate and  Representatives  in  Congress  as- 

grows  general,  our  governovs  draw  up  a  peculiar 
office,  and  enjoin  it  to  be  observed  with  solemn 
fasting:  only  these  prayers  are  continually  to  be 
said  with  the  Litany  upon  such  occasions,  that  so, 
"  In  time  of  famine,  plague,  and  war,  the  mercy  of 
God  may  be  immediately  implored." 

Dean  Comber. 

Only  the  two  prayers,  for  rain,  and  for  fair  wea- 
ther, were  in  the  first  book  of  Edw.  VI.  and  there 
placed  at  the  end  of  the  Communion  Service.  But 
in  the  second  book  of  Edw.  VI.  these  two  with  the 
three  following,  namely,  in  time  of  dearth,  -war, 
and  plague,  were  all  five  inserted  in  the  place, 
where  they  now  stand.  But  their  respective 
thanksgivings  were  added  by  order  of  King  James 
the  First. 

Note  also,  that  the  five  foregoing  prayers  are 
deprecations ;  whereas  the  three  following,  name- 
ly, for  ember-weeks,  for  the  parliament,  for  all  con- 
ditions of  men,  are  intercessions  ;  these  were  added 
at  the  last  review,  1661.  Dr.  Bisse. 

Drought,  deluge,  or  excessive  rain,  famine,  rebel- 
lion, war,  tumult,  plague,  and  pestilence,  are  among 
the  most  dreadful  visitations  of  the  Almighty. 
These  judgments  He  sometimes  sends  upon  the 
earth,  that  the  inhabitants  of  the  world  may  learn 
righteousness.  But  so  much  have  we  of  these 
realms  been  indebted  to  the  mercy  of  providence, 
that  within  the  remembrance  of  more  than  the  pre- 
sent generation,  some  of  these  forms  have  not  been 
found  necessary.  The  forms  themselves,  however, 
for  the  credit  of  the  compilers  of  our  Liturgy,  are 
so  plain  and  perspicuous,  that  no  particular  eluci- 
dation of  them  can  be  required.  It  may,  there- 
fore, be  enough  to  observe,  that  similar  prayers 
occur  in  ancient  Liturgies,  from  which  some  of 
these  appear  to  be  chiefly  taken  :  and  that  each  is 
well  suited  to  the  emergency  to  which  it  is  appro- 
priated by  our  Church.  Shepherd. 

(3.)  This  "  Prayer  for  Congress,"  is  taken  from 


138 


PRAYERS. 


sembled  ;  that  thou  wouldest  be  pleased  to 
direct  and  prosper  all  their  consultations,  to 
the  advancement  of  thy  Glory,  the  good  of 
thy  Church,  the  safety,  honour,  and  wel- 
fare of  thy  People  ;  that  all  thuigs  may  be 
so  ordered  and  settled  by  their  endeavours, 
upon  the  best  and  surest  foundations,  that 
peace  and  happiness,  truth  and  justice,  re- 
ligion and  piety,  may  be  established  among 
us  for  all  generations.  These,  and  all  other 
necessaries  for  them,  for  us,  and  thy  whole 
Church,  we  humbly  beg  in  the  name  and 
mediation  of  Jesus  Christ,  our  most  blessed 
Lord  and  Saviour.     Amen. 

H  For  Rain.  (4.) 

O  GOD,  heavenly  Father,  who  by  thy 
Son  Jesus  Christ,  hast  promised  to  all  those 
who  seek  thy  kingdom  and  the  righteous- 
ness thereof,  all  things  necessary  to  their 

the  "Prayer  for  the  high  Court  of  Parliament,"  in 
the  English  Book,  with  such  slight  alterations  as 
circumstances  rendered  necessary  ;  and  the  foUow- 
iug  remarks  upon  it  are  collected  chiefly  from 
Waldo,  and  Comber. 

The  Prayer  for  Congress  is  not  only  an  admira- 
ble form  of  devotion  for  general  use,  but  afibrds  the 
most  excellent  instruction  to  the  members  of  that 
assembly  ;  who  should  learn  from  hence  to  make 
''  the  advancement  of  God's  glory,  the  good  of  his 
Church,  and  the  safety,  honour,  and  welfare  of  his 
people,"  the  constant  and  invariable  object  of  their 
deliberations.  To  this  end  they  should  banish 
from  their  breasts  all  considerations  of  private  in- 
terest, and  local  or  party  attachment,  and  should  al- 
ways remember  that  ''peace  and  happiness," 
which  we  daily  pray  for,  can  never  be  obtained  or 
preserved,  without  the  establishment  of  "  truth  and 
justice,  religion  and  piety ;"  for  righteousness 
alone  exaltetk  a  nation,  hut  sin  is  a  reproach,  and 
will  in  the  end  bring  ruin  and  destruction  to  any 
people.  (Prov.  xiv.  34.)  But  whether  our  Gover- 
nors and  Legislators  do  their  duty  or  not,  Ave  must 
De  careful  not  to  neglect  ours  ;  which  is,  to  speak 
of  them  with  respect,  to  submit  to  the  laws  they 
enact,  and,  to  pray  fervently  to  Almighty  God,  that 
he  will  direct  their  councils  according  to  his  wiU, 
and  teach  our  Senators  wisdom.  t.  c.  b. 

(4.)  Want  of  Rain  is  one  of  the  severest  judg- 
ments of  God ;  and  as  such  it  was  often  inflicted 
on  the  IsraeUtes  for  their  disobedience.  Nothing 
can  afford  us  a  more  striking  manifestation  of  the 
divine  displeasure,  than  to  behold  the  heavens  as 
iron  over  our  heads,  and  the  earth  as  brass  under 
our  feet ; — to  behold  the  parched  ground  gaping  for 
thirst,  the  glory  of  the  vegetable  world  withered  by 
the  scorching  sun,  and  the  labour  of  the  husband- 


bodily  sustenance ;  send  us,  we  beseech 
thee,  in  this  our  necessity,  such  moderate 
rain  and  showers,  that  we  may  receive  the 
fruits  of  the  earth  to  our  comfort,  and  to  tijy 
honour,  throusfh  Jesus  Christ  our  Lord. 
AiJien. 

1  For  Fair  Weather.  (5.) 
ALMIGHTY  and  most  merciful  Father, 
we  humbly  beseech  thee,  of  thy  great  good- 
ness, to  restrain  those  immoderate  rains, 
wherewith,  for  our  sins,  thou  hast  afflicted 
us  :  And  we  pray  thee  to  send  us  such  sea- 
sonable weather,  that  the  earth  may,  in  due 
time,  yield  her  increase  for  our  use  and  bene- 
fit. And  give  us  grace,  that  we  may  learn, 
by  thy  punishments,  to  amend  our  lives, 
and  for  thy  clemency  to  give  thee  thanks 
and  praise,  through  Jesus  Christ  our  Lord. 
A7?ien. 

man  destroyed. — He  alone  who  sends  the  judgment 
can  afford  the  needed  relief.  "  It  is  the  Lord  who 
covereth  the  Heavens  with  clouds,  who  prepareth 
rain  for  the  earth,  who  maketh  grass  to  grow  upon 
the  mountains."  Accordingly  all  nations.  Pagans. 
Jews,  and  Christians,  have,  by  their  various  rites 
and  supplications,  resorted  to  Heaven  under  this 
calamity.  We  are  especially  encouraged  by  the 
holy  scriptures  to  do  so  under  all  calamities.  This 
prayer,  therefore,  teaches  us  to  look  beyond  the 
elements,  to  our  Father  in  Heaven,  who  commands 
the  clouds  and  the  rain  at  his  pleasure,      t.  c.  b. 

(5.)  The  want,  and  the  excess  of  rain,  are  alike 
productive  of  dearth  and  famine,  and  are,  therefore, 
equally  to  be  deprecated.  Some  parts  of  the  world, 
indeed,  are  more  liable  to  the  one  than  to  the  other. 
The  equatorial  regions  of  the  East,  are  more  com- 
monly oppressed  with  drought ;  and  this  may  be  a 
reason  why  the  Eastern  Church  has  a  prayer  for 
Rain,  while  it  has  none  for  Fair  weather.  But  in 
the  more  northern  and  westerly  countries,  it  is 
otherwise  ;  and  accordingly  the  western  Church 
has  an  office  pro  serenitate,  which  the  Church  cf 
England  has  taken  as  the  model  of  her  "  Prayer  for 
Fair  weather." 

An  excess  of  rain,  was  the  means  which  God 
once  took  to  express  the  highest  displeasure  that  he 
ever  manifested  against  the  sons  of  men ;  for  by 
this  he  destroyed  the  old  world.  And  though  he 
has  promised  no  more  to  inundate  the  earth  with  a 
deluge,  yet  the  labotirs  of  seed-time  are  often  frus-  -^ 
trated,  and  the  abundance  of  harvest  often  destroy-  J 
ed  by  excess  of  rain. — It  is  only  the  Creator  of  the 
elements,  that  can  rule  them.  God  alone  can  make 
the  rain  to  cease,  as  he  causes  it  to  begin.  It  were 
as  vain  for  us  to  call  upon  the  clouds  to  drop  no 
more,  as  to   command   the  waves  to  stay  their 


PRAYERS. 


139 


T  III  Time  of  Dearth  and  Famine.  (6.) 

O  GOD,  heavenly  Father,  whose  gift  it 
is  that  the  rain  doth  fall,  and  the  earth  bring 
forth  hor  increase  ;  behold,  we  beseech  tliee, 
the  afflictions  of  thy  people  ;  increase  the 
fruits  of  the  earth  by  thy  heavenly  benedic- 
tion ;  and  grant  that  the  scarcity  and  dearth, 
which  we  now  most  justly  suffer  for  our 
sins,  may,  through  thy  goodness,  be  merci- 
fully turned  into  plenty,  for  the  love  of  Je- 
sus Christ  our  Lord  ;  to  whom,  with  thee 
.  and  the  Holy  Ghost,  be  all  honour  and 
I'      glory,  now  and  for  ever.     Amen. 

T  In  Time  of  War  and  Tumults.  (7.) 
O  ALMIGHTY  God,  the  supreme  Gov- 
ernor of  all  things,  whose  power  no  creature 
is  able  to  resist,  to  whom  it  belongeth  justly 
to  punish  sinners,  and  to  be  merciful  to 
those  who  truly  repent ;  save  and  deliver 
us,  we  humbly  beseech  thee,  from  the  hands 
of  our  enemies  ;  that  we,  being  armed  with 

course.  Both  are  alike  deaf  to  us ;  but  they  both 
equally  know  their  Maker's  and  their  Master's 
voice.  It  is  to  the  Almighty  Father,  then,  who 
made  the  Red  Sea  to  divide  itself,  and  caused  Jor- 
dan to  roll  back  to  its  fountain ; — to  the  Son  of 
God,  who  walked  upon  the  waters,  and  made  the 
winds  and  the  sea  obey  him ; — to  the  Spirit  of 
God,  that  first  moved  upon  the  face  of  the  v/aters, 
and  afterwards  brought  the  waters  of  the  Deluge 
into  their  own  place  again,  that  we  are  to  look  in 
the  calamity  of  excessive  rain  ;  and  the  wisdom  of 
the  Church  has  provided  us  an  admirable  prayer 
for  the  purpose.  t.  c.  e. 

(6.)  This  prayer  is  very  properly  placed  next  af- 
ter those  concerning  the  want  and  the  excess  of 
rain,  because  famine  generally  follows  one  of  these 
two  ;  and  the  fear  of  this,  is  what  makes  those  to  be 
so  dismal.  It  may  also  proceed  from  other  causes, 
but  it  is  most  certain  that  God  is  the  appointer  of 
it,  whatsoever  be  the  means  to  bring  it.  For  he 
makes  bread  to  grow  out  of  the  earth,  and  he  can 
hinder  it  when  he  pleaseth.  He  it  is  therefore 
who  threatens  it  to  obstinate  sirmers,  and  he  is  said 
to  "  call  for  a  dearth  upon  the  land,"  to  intimate 
tliat  Famine  is  one  of  his  servants,  Avhich  cometh 
Vv'hen  he  calleth  for  it ;  but  this  is  so  evident  that 
it  needs  no  farther  proof  Therefore  let  us  fear, 
and  fly  to  him  with  early  and  earnest  importuni- 
ties ;  for  none  but  God  can  relieve  us,  and  prayer 
is  the  only  means  to  obtain  his  help. 

Dean  Comber. 

(7.)  The  rules  of  Christianity  are"  inconsistent 

with  all  kinds  of  War,  but  such  as  is  undertaken 

•/)  for  our  just  and  necessary  defence.     The  Church 

•daily  prays  against  it  in  her  Collects  and  I^itanies, 


thy  defence,  may  be  preserved  evermore 
from  all  perils,  to  glorify  thee,  who  art  the 
only  giver  of  all  victory,  through  the  merits 
of  thy  Son,  .Tesus  Christ  our  Lord.     Amen. 

1"  For  those  loho  are  to  be  admitted  into 
Holy  Orders,  to  be  used  in  the  Weeks 
preceding  the  stated  Times  of  Ordina- 
tion. (8.) 

ALMIGHTY  God,  our  heavenly  Father 
who  hast  purchased  to  thyself  an  universal 
Ciiurch,  by  the  precious  blood  of  thy  dear 
Son  ;  mercifully  look  upon  the  same,  and 
at  this  time  so  guide  and  govern  the  minds 
of  thy  servants,  the  Bishops  and  Pastors  of 
thy  ftock,  that  they  may  lay  hands  sudden- 
ly on  no  man,  but  faithfully  and  v/isely  make 
choice  of  fit  persons,  to  serve  in  the  sacred 
ministry  of  thy  Church.  And,  to  those  who 
shall  be  ordained  to  any  holy  function,  give 
thy  grace  and  heavenly  benediction  ;  that 
both  by  their  life  and  doctrine  they  may 

and  all  good  men  do  heartily  wish  there  was  no 
such  thing  in  the  World.  But,  alas  !  offences  will 
come,  and  our  sins  do  many  times  cry  louder  than 
our  prayers  ;  and  then  the  Sword  is  made  the  in- 
strument of  God's  vengeance,  though  managed  by 
the  hands  of  men. 

Now  when  we  are  thus  punished,  the  next  remedy 
is  to  try  if  we  can  by  humiliation  and  prayer  re- 
move that  which  we  could  not  prevent.  If  it  be  a 
foreign  enemy,  it  is  called  War,  if  the  opposers  be 
domestic  rebels,  it  is  styled'  a  Tumult ;  but  in  both 
it  is  our  duty  to  assist  our  country  Avith  our  prayers, 
as  well  as  our  endeavoiirs  for  its  peace  and  quiet- 
ness. Dean  Comber. 

(8.)  The  stated  times  of  Ordination  are  the 
Sundays  foUoM'ing  the  Ember  weeks.        t.  c.  b. 

"  Ember"  is  a  word  of  uncertain  derivation. 
Some  suppose  it  signifies  ashes,  and  some  absti- 
nence. Abstinence  or  fasting,  it  is  commonly 
known,  was  anciently  accompanied  with  the  act  of 
sitting  upon  ashes,  or  of  sprinkling  ashes  upon  the 
head.  In  the  Western  Church,  the  ember  weeks 
were  styled,  "  the  fasts  of  the  four  seasons."  This 
title,  as  well  as  the  usage  mentioned  above,  appears 
to  favour  the  derivation  already  given.  But  others 
derive  ember  from  a  Saxon  word,  signifying 
course,  or  circumvolution,  for  the  ember  weeks  re- 
turn at  fixed  and  certain  periods,  and  are  fasts  in 
course. 

The  ember  days  are  the  Wednesday,  Friday,  and 
Saturday,  after  the  first  Sunday  in  Lent,  the  feast 
of  Pentecost,  September  14,  and  December  13. 
The  Aveeks  in  which  these  days  fall  are  called  em- 
ber weeks ;  and  the  Sundays  immediately  follow- 
ing are,  according  to  ancient  institution,  appointed 


140 


PRAYERS. 


show  forth  thy  glorj'',  and  set  forward  the 
saWotion  of  p.!l  men,  through  Jesus  Christ 
our  L<id.     Amsn. 

^  Or  this. 
jLLMiCiHTl'  God,  the  giver  of  all  good 
gifts,  who  of  thy  divine  providence  hast  ap- 
pointed divers  orders  in  thy  Church  ;  give 
thy  grace,  we  humbly  beseech  thcp,  to  all 
those  who  are  to  be  called  to  any  office  and 
administration  in  the  same  ;  and  so  replen- 
ish them  with  the  truth  of  thy  doctrine,  and 
endue  them  with  innocency  of  life,  that  they 
may  faithfully  serve  before  thee,  to  the  o^lo- 
ry  of  thy  great  name,  and  the  benefit  of  thy 
hoiy  Church,  through  Jesus  Christ  our 
Lojd,  Amen. 

%  In  Time  of  s^reat  Sickness  and  Mortal- 
ity. (9.) 
O  ALMIGHTY  God,  the  Lord  of  life  and 

by  the  31st  canon  of  our  Church  for  the  ordination 
of  the  Clersry. 

These  two  prayers,  though  the  latter  of  them  is 
found  in  the  Scottish  Liturgy,  were  added  to  our 
Book  of  Common  Prayer  only  at  the  last  review. 
The  intention  of  the  forms  is  sufficiently  obvious  : 
and  as  the  ordination  of  ministers  is  a  subject  of 
primarv  importance,  it  is  to  be  regretted  that  one  or 
other  of  the  ibrras  is  not  more  generally  read  on  the 
Wednesday  and  Friday  in  the  ember  week,  in  such 
of  our  parish  Cliurches  as  have  service  on  those 
days.  Whether  they  were  intended  to  be  read 
every  day  in  the  ember  Aveeks,  or  only  on  every 
ember  day  in  the  week,  is  a  question  that  has 
not  universally  been  answered  in  the  same  way. 
The  words  of  the  rubric  appear  to  countenance  the 
former  practice.  Shepherd. 

The  former  of  these  two  prayers  is  thought  to  be 
most  properly  used  in  the  early  part  of  the  week,  as 
it  is  for  the  ordainers  and  the  ordained  ;  to  guide 
the  minds  of  the  bishopsand  their  assisting  pastors, 
that  they  may,  with  wisdom  and  fidelity,  make  choice 
of  persons,  well  qualified  by  their  learning  and 
piety,  to  be  admitted  into  the  offices  of  the  minis- 
try. The  other  is  proper  to  be  used  toward  the  lat- 
ter end  of  the  week,  to  beseech  God  to  afford  the 
grace  of  his  Holy  Spirit  to  all  those,  who  have  been 
made  choice  of,  and  who  are  to  be  admitted  to  the 
office  of  a  priest,  or  the  administration  of  a  deacon. 

Collis. 

In  this  appointment  our  Church  follows  the  con- 
stant custom  of  the  catholic  Church,  and  that 
seems  derived  from  the  original  precedent  of  the 
apostles  themselves,  see  Acts  xiii.  2,  3.  A  custom 
of  the  highest  importance  to  be  continued  for  ever 
in  the  Church;  to  the  end,  that  all  those,  who  are 
appointed  to  feed  the  flock  of  Christ,  may  be  true 


death,  of  sickness  and  health  ;  regard  our 
supplications,  we  I lumbly  beseech  thee  :  and; 
as. thou  hast  thought  fie  to  visi>  ^^.3  fov  our 
sins  with  great  sickness  and  mortality,  in 
the  midst  of  thy  judgment,  O  Lord,  remem- 
ber mercy.  Have  pity  upon  us  miseratie 
sinners,  and  withdraw  from  us  the  grievous 
sickness  with  which  we  are  afflicted.  May 
this  thy  fatherly  correction  have  its  due  in- 
fluence upon  us,  by  leading  us  to  consider 
how  frail  and  luicertain  our  life  is  ;  that  we 
may  apply  our  hearts  unto  that  heavenly 
wisdom  which  in  the  end  will  bring  us  to 
everlasting  life,  through  Jesus  Christ  our 
Lord.     Amen. 

"^  For  a  Sick  Person.  (10.) 

O  FATHER  of  mercies,  and  God  of  all 
comfort,  our  only  help  in  time  of  need  ;  look 
down   from    heaven,   we  humbly  beseech 

and  lawful  shepherds,  having  '•  entered  in  by  the 
door,"  I  mean,  the  apostolical  way  of  ordination, 
by  prayer  and  laying  on  of  the  hands  of  the  bishop, 
and  not  hirelings,  who  climb  up  some  other  way. 

Dr.  Bisse.      y^ 

(9.)  TJjis  prayer  is  not  to  be  found  in  the  Eng- 
lish Book.  They  have  indeed  a  prayer  to  be  used 
"  In  the  time  of  any  common  Plague  or  Sickness," 
but  it  differs  entirely  from  this,  and  is  a  depreca- 
tion of  the  Plague,  properly  so  called.  The  ma- 
lignant Fevers  which  sometimes  devastate  our 
cities,  are  little  less  to  be  dreaded  than  the  Plague, 
and  this  form  of  Prayer  might  with  gieat  propriety 
be  used  at  such  times. 

The  evils  of  war  are  inflicted  by  the  hands  of 
men,  and  famine  often  follows  in  its  train,  but  pes- 
tilence seems  to  be  sent  more  immediately  from 
God ;  so  that  when  David  chose  this  alternative, 
he  said  he  would  "faU  into  the  hands  of  the  Lord.'' 
It  is  to  God  alone,  therefore,  that  we  must  look  for 
deliverance,  in  this  calamity,  and  we  have  a  form 
well  suited  to  the  purpose,  if  we  will  use  it  with 
humiliation,  and  fervency.  t.  c.  b. 

( 10.)  Among  the  Occasional  Prayers  in  the  English 
Book,  there  is  none  provided  "  for  a  Sick  Person," 
except  a  few  words,  in  a  parenthesis,  in  the  "Pray- 
er for  all  conditions  of  men."  This  prayer  was 
judiciously  added  by  the  American  reviewers  of  the 
Liturgy,  and  is  taken  chiefly  from  the  two  first 
Collects  in  the  "  Office  for  the  Visitation  of  the 
Sick."  The  foUowing  remarks  upon  it,  are  collect- 
ed from  Dean  Comber's  Commentary  on  that 
Office.  T.  c.  B. 

To  say  the  introduction  of  this  Collect  is  found 
very  anciently  in  the  offices  of  the  Greek  or  Latin 
Church, is  somewhat  for  the  honor  thereof;  but  we 
must  look  higher,  and  then  we  shall  see  that  God 


PRAYERS. 


141 


thee,  behold,  visit,  and  reheve  thy  sick  ser- 
vant, for  whom  our  prayers  are  desired. 
Look  upon  him  with  the  eyes  of  thy  mercy  ; 
comfort  him  with  a  sense  of  thy  goodness  ; 
preserve  him  from  the  temptations  of  the 

.-  himself  instructed  the  Jews  ia  Moses'  time  to  pray 
iyso^  look  clown  from  thy  holy  habitation  from  hea- 
ven, <^c.  Deut.  xxvi.  15.  And  that  this  form  con- 
tinued for  many  r.ges,  in  the  Jewish  Church,  may 
be  known  from  that  prayer  in  Isaiah,  when  the 
people  in  their  distress  say,  look  down  from  hea- 
ven, and  behold  from  the  habitation  of  thy  glory, 
(Isaiah  Ixiii.  15.)  Yea,  Solomon  was  assured,  that 
when  any  sickness  was  upon  that  people,  if  they 
called  upon  God,  he  would  hear  them  in  heaven 
his  dwelling  place.  (1  Kings  viii.  37,  3S,  39.  and 
chap.  ix.  3.)  So  that  the  Church  had  just  reason 
to  transcribe  this  piece  of  sacred  devotion  into  her 
office.  It  may  be  the  sick  man  may  with  some 
trouble  consider,  that  though  God  be  his  father,  yet 
he  is  very  glorious,  and  very  distant  from  us,  dwell- 
ing in  heaven,  while  avs  are  upon  earth  afflicted 
Avith  many  miseries,  and  far  from  our  father's  house. 
But  God  in  prescribing  this  form,  hath  assured  us 
that  he  doth  not  forget  us  in  the  midst  of  his  glories, 
and  that  he  doth  not  disdain  to  behold,  visit,  and 
relieve  us.  First  we  pray  that  God  will  look  upon 
the  sick  man  with  the  eyes  of  his  mercy,  which 
same  petition  is  used  in  the  Greek  office,  and  the 
phrase  is  very  significant,  for  to  look  or  set  one's 
n  eyes  upon  any  one,  is  lo  shew  a  dear  affection  for 
r-  them,  and  to  take  a  special  care  of  them,  for  we 
use  to  look  often  upon  that  which  we  love  and 
value  ;  and  thence  it  is  said,  the  eyes  of  the  Lord 
are  over  the  righteous,  and  upon  them  that  fear 
and  love  him.  So  that  when  we  pray  that  God 
will  look  upon  the  sick  man  with  the  eyes  of  his 
mercy,  vi/^e  desire  that  he  may  signally  express  his 
love  to  him,  and  care  for  him ;  that  he  may  consider 
his  misery  and  pity  him. 

Secondly,  we  pray  that  God  will  visit  him,  and 
bestov/  on  him  the  graces  of  hope  and  faith,  that 
so  he  may  have  comfort  and  sure  confidence  in 
him :  Nothing  is  so  necessary  for  the  afflicted  as  com- 
fort ;  and  none  is  so  able  to  comfort  us  as  God,  who  is 
the  Father  of  mercies,  and  the  God  of  all  comfort. 

Thirdly,  we  pray  that  God  will  preserve  him 
from  the  temptations  of  the  enemy.  A  well  ground- 
ed faith  and  confidence  in  God  is  the  best  defence 
<^  against  the  assaults  of  Satan.  It  is  the  Christian's 
shield  whereby  he  is  able  to  quench  all  the  fiery  darts 
of  the  wicked  one. 

Fourthly,  we  pray  that  God  would  give  him  pa- 
tience under  his  afflictions.  We  are  naturally  so 
sensible  of  bodily  evil,  and  so  little  aflfected  with 
that  which  concerns  our  souls,  that  we  are  unwill- 
ing to  purchase  our  spiritual  good  at  the  rate  of  a 


enemy  ;  give  him  patience  under  his  afflic- 
tion ;  and,  in  thy  good  time,  restore  him  to 
health,  and  enable  ]dm,  to  lead  the  residue 
o{  Ids  life  in  thy  fear,  and  to  thy  glory :  Or 
else  give  him  grace  so  to  take  thy  visitation, 

little  outAvard  smart ;  and  therefore  most  men  are 
apt  to  pray  immediately  for  deliverance  from  their 
present  grievances,  before  they  have  done  them 
that  advantage  which  God  designed  to  effect  by 
them.  They  are  impatient  to  have  their  distem- 
per removed,  before  it  hath  weaned  them  from  the 
love  of  earthly  things,  or  taught  them  humility,  and 
submission  to  the  will  of  heaven ;  before  it  hath 
quickened  their  repentance,  tried  their  faith,  or  ex- 
ercised their  patience  ;  before  it  hath  mortified  their 
lusts,  elevated  their  devotions,  or  confirmed  their 
purposes  of  holy  living:  which  unseasonable  re- 
quests, it  would  be  no  mercy  in  God  to  grant,  be- 
cause it  is  no  argument  of  his  good  will,  nor  a  pro- 
fitable method  for  us  to  take  off  the  plaster  before 
the  cure  be  wrought.  If  a  child  deserve  and  need 
correction,  a  prudent  father  will  not  spare  for  his 
crying.  (Prov.  xix.  18.)  Nor  will  our  heavenly  Fa- 
ther be  so  cruelly  kind  to  us  as  to  hear  us,  when  we 
pray  for  that  which  is  hurtful  to  us.  So  that  though 
the  sick  man  may  chiefly,  and  perhaps  only  desire  our 
prayers  for  his  restoration  to  health,  yet  the  Church 
knows  that  those  in  sickness  are  not  so  competent 
judges  in  this  case,  since  their  sense  of  pain  pre- 
vails above  the  rational  expectations  of  the  benefits 
that  flow  from  thence.  And  therefore  we  are  order- 
ed in  the  first  place,  to  pray  absolutely  for  sanc- 
tifying the  affliction,  and  only  in  the  second  place 
and  conditionally  for  removing  it. 

And  lastly  we  pray  that  God  would  raise  him  up 
to  lead  a  holy  life,  or  prepare  him  for  a  happy  death. 
Every  sickness  must  end  either  in  life  by  recovery, 
or  in  death  hy  the  continuance  thereof,  and  God 
alone  knows  which  of  these  shall  be  the  event  of 
the  present  distemper ;  but  whithersoever  he  ap- 
points, it  cannot  be  ill  to  him  that  hath  seriously 
repented  of  his  sins,  and  doth  firmly  believe  in  God : 
therefore  our  great  care  is  to  obtain  those  graces 
for  the  sick  man  which  will  make  either  life  or 
death  a  blessing ;  and  without  these  neither  of  them 
are  good.  For  if  God  restore  an  impenitent  and 
evil  man,  he  lives  only  to  multiply  his  offences,  and 
aggravate  his  condemnation :  If  such  an  one  die, 
his  possibilities  of  mercy  cease,  and  his  endless 
misery  begins,  so  that  it  is  necessary  for  us  to  pray 
for  these  graces :  And  when  we  have  done  so,  we 
need  not  petition  absolutely  for  life  and  health,  but 
only  with  submission  to  God's  good  pleasure,  and 
if  he  see  it  best  for  the  afflicted  man.  If  our  hea- 
venly father  please  to  grant  a  recovery,  we  shall  be 
very  thankful  for  it,  and  not  doubt  but  it  will  be  for 
good ;  if  not,  the  suffering  Christian  may  be  happy 


PRAYERS. 


that,  after  this  p;unfLil  life  ended,  he  may 
dwell  with  thee  in  Wie.  everlasting,  through 
'psus  Christ  our  Lord.     Amen, 

^  For  a  Sick  Child.  (11.) 
ALMIGHTY  GoJ,  and  merciful  Father, 
to  whom  alone  helong  the  issues  of  life  and 
death  ;  look  down  from  heaven,  we  humbly 
beseech  thee,  witli  the  eyes  of  mercy,  upon 
the  sick  child  for  whom  our  prayers  are  de- 
sired. Deliver  him,  O  Lord,  in  thy  good 
appointed  time,  from  his  bodily  pain,  and 
visit  him  with  thy  salvation  ;  that  if  it 
should  be  thy  good  pleasure  to  prolong  his 
days  here  on  earth,  he  may  live  to  thee,  and 
be  an  instrument  of  thy  glory,  by  serving 
thee  faithfully,  and  doing  good  in  his  gen- 
eration :  Or  else  receive  him  into  those  hea- 
venly habitations,  where  the  souls  of  those 
who  sleep  in  the  Lord  Jesus  enjoy  perpetual 
rest  and  felicity.  Grant  this,  O  Lord,  for 
the  love  of  thy  Son,  our  Saviour,  Jesus 
Christ.  Amen. 

^  For  a  Person,  or  Persons,  going-  to  Sea. 

O  ETERNAL  GOD,  who  alone  spread- 

est  out  the  heavens,  and  rulest  the  raging 

without  it ;  and  it  were  in  vain  to  ask  what  is  not 
agreeable  to  the  divine  will,  which  always  must  be 
done.  Upon  these  considerations  the  saints  have 
been  indifferent  either  for  life  or  death,  which  best 
pleases  God.  It  was  the  ambition  of  the  noblest 
philosophy,  to  bring  a  man  to  that  temper,  that  he 
need  neither  wish  nor  fear  death.  But  Christi- 
anity and  a  sanctified  affliction  can  only  really  ef- 
fect it.  These  can  teach  a  man  with  the  Church 
here,  to  pray  directly  and  positively  for  divine 
grace ;  but  for  health,  only  on  condition  that  it  may 
please  God,  and  tend  to  enable  us  to  live  to  his  fear 
and  to  his  glory.  To  live  longer  is  not  truly  de- 
sirable unless  we  resolve  to  live  better.  We  have 
.  lived  too  long  already,  if  we  have  lived  to  the  dis- 

1  honour  of  him  that  made  us  ;  and  this  will  be  a  hap- 

1  py  sickness,  if  it  bring  us  to  a  sound  mind,  and 

\  make  us  resolve,  that  whatever  addition  shall  be 

made  to  our  days,  we  will  spend  it  in  his  service  ; 
and  if  he  gives  us  time  and  strength,  doubtless  we 
are  obliged  to  lay  them  out  in  doing  his  blessed 
will.  Let  us  resolve  therefore,  if  we  recover  by 
th||.  divine  mercy,  that  his  law  shall  be  the  rule, 
ana  his  glory  the  end  of  all  our  actions ;  that  we 
will  fear  to  displease  him  in  any  thing,  and  desire 
to  hono6r  him  in  all  things  ;  so  shall  we  adorn  the 
gospel,  bring  glory  to  God,  do  good  to  our  neigh- 
I  bouts,  and  increase  our  reward.  Dean  Comber. 
\  (11.)  Children  are  their  parents'  greatest  joys 

and  sorrows  :  in  their  health  the  highest  and  sweet- 
est comfort,  but  then !  alas,  their  tender  bodies  and 


of  the  sea ;  we  commend  to  thy  Almighty 
protection,  thy  servant,  for  whose  preserva 
tion  on  the  great  deep  our  prayers  are  desi- 
red. Guard  him,  we  beseech  thee,  from  the 
dangers  of  tiie  sea,  from  sickness,  from  the 
violence  of  enemies,  and  from  every  evil  to 
which  Jie  may  be  exposed.  Conduct  him 
in  safety  to  the  haven  where  he  would  be, 
with  a  grateful  sense  of  thy  mercies,  through 
Jesus  Christ  our  Lord.  Amen. 

IF  For  a  Person  under  Affliction. 

O  MERCIFUL  God,  and  heavenly  Fa- 
ther, who  hast  taught  us,  hi  thy  holy  Word, 
that  thou  dost  not  willingly  afflict  or  grieve 
the  children  of  men  ;  look  with  pity,  we  be- 
seech thee,  upon  the  sorrows  of  thy  servant, 
for  whom  our  prayers  are  desired.  In  thy 
wisdom  thou  hast  seen  fit  to  visit  him  with 
trouble,  and  to  bring  distress  upon  Jiiin.  Re- 
member him,,  O  Lord,  in  mercy  ;  sanc- 
tify thy  fatherly  correction  to  hiin ;  en- 
due his  soul  with  patience  under  his  afflic- 
tion, and  with  resignation  to  thy  blessed  will ; 
comfort  him  with  a  sense  of  thy  goodness  ; 
lift  up  thy  countenance  upon  //im,  and  give 

weak  estate  renders  them  liable  to  so  many  casuali-  ' 
ties  and  distempers,  which  nips  the  forward  plea- 
sure, and  pierces  their  hearts  with  a  sorrow  as  great 
as  their  affection  towards  them  can  produce.  Plu- 
tarch calls  them  certain  and  great  cares,  imcer- 
tain  and  distant  comforts.  When  all  seems  to  be 
well  with  them,  the  very  dangers  that  threaten  them 
disturb  a  tender  parent  with  many  fears :  But 
when  sickness  seizes  on  them,  our  grief  is  greater 
and  more  afflicting  than  theirs,  because  they  only 
lie  under  a  sense  of  pain,  while  we  are  tortured  by 
reflecting  on  our  past  cares,  our  preconceived  hopes, 
and  our  present  fears  of  losing  the  fruit  of  both : 
And  Ihere  is  no  doubt  but  natural  affection,  if  not 
curbed  by  religion,  would  drive  us  into  indecent 
excesses  on  such  occasions.  But  reason  should  di- 
rect us  to  express  our  love,  by  all  due  endeavo'^rs  V 
for  their  recovery  ;  and  Christianity  instructs  us  to 
turn  the  violence  of  our  passion  into  fervent  ad- 
dresses to  Almighty  God  to  help  them.  He  gave  them 
to  us  at  first,  (Psalm  xxvii.  4.)  and  he  only  can  pre- 
serve them  for  us.  The  Shunamite  applied  herself 
to  the  prophet  of  the  Lord,  even  Avhen  her  son  was 
actually  dead,  (2  Kings  iv.  23.)  and  found  a  suc- 
cess as  wonderful  as  her  faith.  Jailus  went  to  j^ 
Jesus  himself  for  his  dying  daughter,  and  though 
her  disease  was  swifter  than  his  pace,  yet  the  in- 
tercession of  our  Lord  rescued  the  newly  arrested 
prisoner.  (Matt.  ix.  18.)  Such  miracles  indeed 
we  cannot  now  expect ;  but  if  we  seek  the  prayers 
of  the  Church  in  due  time,  there  is  no  doubt  but 


THANKSGIVINGS. 


143 


him  paacOj  through  Jesus  Christ  our  Lord. 

Allien. 

•IT  For  Mai  cf a  dors,  after  Condemnation. 
Or  else  tlie  Prayer  in  the  Visitation  of 


Prisoners, 


hesrinning,    "  0    Father   of 


Mercies,"  tj'c.  may  he  used. 

O  MOST  gracious  and  merciful  God,  we 
earnestly  beseech  thee  to  have  pity  and 
compassion  upon  tliose  persons  xecoxmno.nd- 
'ed  to  our  prayers,  who  now  Zee  under  the 
sentence  of  the  law,  and  are  appointed  to 
die.  Visit  them,  O  Lord,  with  thy  mercy 
and  salvation  ;  convhice  them  of  the  miser- 

tney  will  assist  us  very  much  in  the  cure,  and  if 
any  means  can  move  God  to  spare  them,  this  will. 
Though  parents  cannot  easily  conquer  their  nature 
so  as  to  be  willing  to  part  with  their  children  ;  yet 
if  God  so  order  it  that  they  must  die,  they  can 
never  leave  greater  assurances  of  their  felicity  be- 
hind them  than  just  now.  Yet  because  he  can  par- 
don sin  in  those  who  live  longer,  as  well  as  prevent 
it  in  those  who  die  soon,  we  do  not  omit  to  pray 
for  their  recovery  and  longer  life  also. 

Dean  Cojiber. 


able  condition  they  are  in,  by  their  sins  and 
wickedness ;  and  let  thy  powerful  grace 
produce  in  them  such  a  godly  sorrow,  and 
sincere  repentance,  as  thou  wilt  be  pleased  to 
accept.  Give  them  a  strong  and  lively  faith 
in  thy  Son,  our  blessed  Saviour,  and  make 
it  effectual  to  the  salvation  of  their  souls. 
O  Lord,  in  judgment  remember  mercy ; 
and  whatever  sufferings  they  are  to  endure 
in  this  world,  yet  deliver  tltem,  O  God,  from 
the  bitter  pains  of  eternal  death.  Pardon 
their  sins,  and  save  their  souls,  for  the  sake 
and  merits  of  thy  dear  SoU,  our  blessed  Sa- 
viour and  Redeemer.     Am,en. 

This  Prayer  is  not  found  among  the  '"  Occasion- 
al Prayers,"  in  the  Enghsh  Service.  There  is  how- 
ever "a  Prayer  for  a  sick  Child"  appended  to 
the  Office  for  the  "  Visitation  of  the  Sick,"  from 
which  this  is  taken,  with  only  a  few  slight  altera- 
tions. 

The  remaining  "  Occasional  Prayers"  were  in- 
troduced by  our  American  Reviewers,  and  are 
taken  from  Bishop  Taylor.  They  are  so  plain  in 
themselves  as  to  require  no  special  Commentary. 


THANKSGIVINGS. 


II  The  Thanksgiving  of  Women  after 
Childbirth  ;  to  be  said  lohen  any  Wo- 
man, being  present  in  Church,  shall 
have  desired,  to  return  Thanks  to  Al- 
mighty God  for  her  safe  deliverance. 
(I2:) 

O  ALMIGHTY  God,  we  give  thee  hum- 
ble thanks,  for  that  thou  hast  been  gracious- 
ly pleased  to  preserve  through  the  great  pain 
and  peril  of  childbirth,  this  woman,  thy 
servant,  who  desireth  now  to  offer  lier 
praises  and  thanksgivings  unto  thee.  Grant, 
we  beseech  thee,  most  merciful  Father,  that 
she,  through  thy  help,  may  both  faithfully 

( 12.)  This  Collect  is  taken  from  the  Office  called 
the  "Churching  of  Women,"  to  which  the  reader 
is  referred  for  its  elucidation.  t.  c.  b. 

(13.)  It  will  be  needless  to  say  much  in  the  gen- 
eral either  of  this  or  any  of  the  following  mercies 
for  which  these  forms  of  thanksgiving  are  appoint- 
ed ;  because  what  is  discoursed  before  of  the  several 
prayers  upon  each  of  these  occasions  together  with 


live  and  walk  according  to  thy  will  in  this 
life  present,  and  also  may  be  partaker  of 
everlasting  glory  in  the  life  to  come,  through 
Jesus  Christ  our  Lord.  Amen. 
1  For  Rain.  (13.) 
O  GOD,  our  heavenly  Father,  who  by 
thy  gracious  providence  dost  cause  the  for- 
mer and  the  latter  rain  to  descend  upon  the 
earth,  that  it  may  bring  forth  fruit  for  the 
use  of  man  ;  we  give  thee  humble  thanks 
that  it  hath  pleased  thee,  in  our  great  neces- 
sity, to  send  us  at  the  last  a  joyful  rain  upon 
thine  inheritance,  and  to  refresh  it  when  it 
was  dry,  to  the  great  comfort  of  us  thy  un- 

our  sad  experience  of  the  long  want  of  these  bless- 
ings, will  be  sufficient,  I  hope,  to  make  us  heartily 
thankful  for  them,  when  our  prayers  and  our  de- 
sires are  answered:  So  that  we  shall  only  note 
here,  that  the  65th  Psalm  seems  to  be  a  form  writ- 
ten by  David,  and  perhaps  used  by  the  Jews,  on 
this  occasion,  as  we  may  gather  from  the  1,  2,  9, 10, 
11,  12,  13,  verses.    And  that  the  very  heathen 


144 


THANKSGIVINGS. 


worthy  servants,  and  to  the  glory  of  thy 
holy  name,  through  thy  mercies  in  Jesus 
Christ  our  Lord.     Amen. 

1  For  Fair  Weather.  (14.) 
O  LORD  God,  who  hast  justly  iiumWed 
us  by  thy  late  visitation  of  us  with  immod- 
erate rain  and  waters,  and  in  thy  mercy  hast 
relieved  and  comforted  our   souls  by  this 
seasonable  and  blessed  change  of  weatiier  ; 
we  praise  and  glorify  thy  lioly  name  for 
^'%{:  this  thy  mercy^  and  will  always  declare  thy 
*'       loving-kindness  from  generation  to  genera- 
tion, throngh  Jesus  Christ  our  Lord.  Amen. 

1  For  Plenty.  (15.) 
O  MOST  merciful  Father,  who  of  thy 

were  wont  to  build  altars  unto  the  showering  Jupi- 
ter ;  and  Lucian  tells  us  there  was  such  an  altar  in 
Mount  Gargarus :  Now  though  they  were  mistaken 
in  the  object,  because  none  of  the  vaiiities  of  the 
Gentiles  can  give  rain,  (Jer.  xiv.  22 ;)  yet  they 
were  right  in  the  duty  ;  and  they  become  monitors 
to  us,  who  know  the  true  God  and  real  giver  of 
rain,  to  give  him  hearty  thanks  for  it  in  this  form 
which  the  Church  has  provided.    Dean  Comber. 

(14.)  The  first  altar,  that  ever  we  read  of  in 
scripture,  was  built  by  Noah  after  the  universal 
flood,  (Gen.  viii.  20,  21.)  to  praise  God  for  the 
ceasing  of  the  waters  ;  for  no  sooner  did  that  holy 
man  salute  the  dry  land,  but  heofiers  some  of  all  sorts 
of  clean  beasts  in  sacrifice  to  acknowledge  the  di- 
vine goodness,  which  preserved  himself  and  the  rest 
from  a  common  destruction ;  and  we  find  the  bene- 
fits of  his  pious  gratitude  to  this  very  day  ;  since 
God  was  so  pleased  with  it  as  to  resolve  that  the 
waters  should  never  arise  to  the  height  of  a  general 
desolation  again ;  which  may  invite  us  to  imitate 
his  happy  thankfulness  now  we  are  delivered,  though 
m  a  less  degree,  that  our  sacrifices  of  praise  may 
still  prevail  with  our  heavenly  Father  to  perform 
what  his  goodness  moved  him  at  first  to  promise. 
I  shall  only  add,  that  the  heathen  who  imitated  the 
history  of  Noah's,  in  the  description  of  Deucalion's 
flood,  did  not  forget  to  mention,  that  his  wife  and 
he  did  most  thankfully  adore  the  deities,  as  soon  as 
the  floods  were  over,  and  themselves  were  safe. 
Our  danger  'tis  like  was  not  equal  to  their's,  yet  it 
might  have  been  as  great,  if  God  had  not  in  mercy 
prevented  it,  so  that  we  also  are  obliged  to  great 
degrees  of  thankfulness,  which  we  may  fitly  ex- 
press in  this  form.  Dean  Comber. 

(15.)  It  hath  been  an  ancient  custom  of  Jews 
and  Christians  to  give  solenm  thanks  to  God  after 
every  meal's  meat,  derived  from  the  command  of 
holy  Scripture,  (Deut.  viii.  10.)  and  observed  by 
pious  men  in  all  ages  :  And  those  who  neglect  it 
are  reputed  no  better  than  swine,  which  devour  all, 


gracious  goodness  hast  heard  the  devout 
prayers  of  thy  Church,  and  turned  our 
dearth  and  scarcity  into  plenty  ;  we  give 
thee  humble  thanks  for  this  thy  special  boun- 
ty ;  beseeching  thee  to  continue  thy  loving- 
kindness  unto  us,  that  our  land  may  yield 
us  her  fruits  of  increase,  to  thy  glory  and 
our  comfort,  through  Jesus  Christ  our  Lord. 
Amen. 

*^  For  Peace  and  Deliverance  from  oiir 
Fnemies.  (16.) 

O  ALMIGHTY  God,  who  art  a  strong    ^ 
tower  of  defence  unto  thy  servants  against   '\i 
the  face  of  their  enemies ;    we  yield  thee 
praise  and  thanksgiving  for  our  deliverance 

and  never  own  the  hand  that  feeds  them.  But 
how  much  more  brutish  are  they  who  do  not  praise 
God  for  a  plentiful  year,  after  a  long  famine,  when 
provision  is  made  for  all  people,  and  the  whole  na- 
tion is  fed  at  once  ?  When  we  consider  how  many 
empty  souls  the  divine  bounty  then  satisfieth,  and 
how  many  hungry  creatures  he  fills  with  good 
things,  we  cannot  but  wish  with  holy  David, 
(Psalm  cvii.  9  and  15,)  O  that  men  would  there- 
fore praise  the  Lord  for  his  goodness,  and  de- 
clare the  wonders  that  he  doeth  for  the  children 
of  men.  The  Israelites  of  old  were  commanded, 
after  their  tedious  march  through  the  hungry  wil- 
derness, when  they  should  arrive  at  the  land  of 
Canaan,  there  to  beware  they  did  not  forget  the 
Lord  their  God.  (Deut.  vi.  12,  and  viii.  11,  12,  . 
13.)  And  we  have  need  of  the  same  caution,  be- 
cause though  we  are  very  devout  in  famine,  yet 
when  abundance  returns  to  us,  we  are  apt  not  only 
to  forget  our  former  want,  but  our  duty  also  to  praise 
our  former  deliverer;' and  prosperity  though  it  gives 
the  greatest  cause  for  thankfulness,  yet  it  frequently 
diverts  us  from  it,  and  so  becomes  an  occasion  as 
well  of  ingratitude  as  of  all  other  sins.  "  Then 
doth  God  most  of  all,"  says  Lactantius,  "  slip  out 
of  men's  minds,  when  they  enjoy  the  greatest 
number  of  his  blessings,  and  so  are  obliged  most 
of  all  to  praise  his  divine  indulgence  ;  so  that  from 
plenty  ariseth  luxury,  and  from  luxury  as  well  all 
other  vices  a3  ingratitude  towards  God  are  deriv- 
ed." (Lact.  Inst.  lib.  2.  sec.  4.)  But  God  forbid  it 
should  be  so  with  us  ;  I  hope  Ave  are  more  sensi- 
ble of  his  favours  and  our  obligations,  than  thus  to  ^ 
requite  the  Lord  evil  for  good ;  and  if  we  be  dis- 
posed, as  we  ought,  to  give  thanks,  this  brief  form 
will  exceedingly  help  us  therein.    Dean  Comber. 

(IG.)  There  is  no  custom  more  ancient  and  uni- 
versal, none  of  which  we  have  more  instances  in 
sacred  and  common  histories,  than  this  of  praising 
God  for  peace  and  victory.  When  Abraham  had 
conquered  the  four  kings,  he  came  to  Melchisedeck, 


THANKSGIVINGS. 


145 


from  those  great  and  apparent  dan2;3rs 
wherewith  we  were  cornpassed  ;  we  acknow- 
]eds:e  it  thy  croodness  that  we  were  not  de- 
live'"ed  over  as  a  prey  unto  them  ;  beseech- 
ino-  thee  still  to  continue  such  thy  mercies 
lov/ards  us,  that  all  the  world  may  know 
th;it  thou  art  our  Saviour  and  mig-hty  De- 
liverer, through  Jesus  Christ  our  Lord. 
Amen. 

%  For  Restoring  Public  Peace  at  Home. 
(17.) 
O  ETERNAL  God,  our  heavenly  Father, 
wr;0  alone  makest  men  to  be  of  one  mind  in 
a  house,  and  stillest  the  outrage  of  a  violent 
and  unruly  people  ;  we  bless  thy  holy  name, 

and  he  blessed  the  saost  liigh  God  for  delivering 
his  enemies  into  his  hands,  (Gen.  s.v.  20.)  The 
song  of  Moses  upon  the  dehverance  of  Israel  out 
of  Egypt,  and  thiat  of  Deborah  upon  her  conquer- 
ing Sisera.are  both  recorded  in  holy  Scripture. 
(Exod.  XV.  and  Judges  v.)  Many  of  David's 
Psalms  also  were  written  on  this  occasion,  par- 
ticularly Psalm  xviii.  whose  title  speaks  it  to  be  an 
hymn  of  praise  to  God  for  deliverance  from  all  his 
foes.  (2  Sam.  xxii.  1.)  Jehoshaphat,  after  his  great 
victory,  assembled  all  his  people  together,  and  did 
so  publicly  and  solemnly  give  thanks  to  God,  that 
this  memorable  act  gave  name  to  the  place,  which 
was  called  the  Valley  of  Blessing  ever  after. 
(2  Chron.  xx.  26.)  The  very  inhabitants  of  hea- 
ven also  arc  described  singing  glory  to  God  for  giv- 
ing victory  to  his  Church  over  all  his  enemies. 
(Rev.  XV.  3.  and  xix.  1.)  which  some  explain  as  a 
prophecy,  that  the  Christian  Churches  should  sing 
praises  for  their  conquest  over  Pagan  religion  and 
the  defenders  thereof.  Among  the  heathen  there 
were  several  ways  of  acknowledging  victory  to  be 
from  the  blessing  of  the  gods.  So  that  if  the  rea- 
son and  example  of  mankirid,  yea,  of  Christians, 
and  our  own  pious  ancestors,  can  move  us,  we 
must  not  omit  this  duty.  I  have  not  indeed  met 
with  any  form  for  this  office  in  the  Roman  Churchi 
f'only  I  perceive  it  is  their  r'xstom  to  sins  the  Te 
Z/ewm,  which  seems  to  be  very  improper  for  such  an 
occasion  ;  and  therefore  we  are  obliged  to  the  care 
of  our  own  Church  which  hath  provided  us  with 
a  most  pertinent  and  pious  form. 

Dean  Comber. 
(17.)  If  the  war  hath  been  raised  by  our  fellow 
subjects,  and  especially  if  it  were  crushed  in  the 
beginning,  we  may  use  this  form. 

The  introduction  of  the  present  thanksgiving, 
(being  the  words  of  the  holy  Scripture,)  is  the  rea- 
son why  we  give  thanks  to  Almighty  God  for  the 
allaying  our  troubles,  and  giving  us  this  peace  we 
now  enjoy.  First,  because  he  it  is  who  keeps  us  in 
19 


tliat  it  hath  pleased  thee  to  appease  the  sedi- 
tious tumults  which  have  been  lately  raised 
up  amongst  us ;  most  humbly  beseeching 
tliee  to  grant  to  all  of  us  grace,  that  we  may 
hencsfortii  obediently  walk  in  thy  holy  com- 
mandments ;  and,  leading  a  quiet  and  peace- 
able life  in  all  godliness  and  honesty,  may 
continually  oiTer  unto  thee  our  sacrifice  of 
praise  and  thanksgiving  for  these  thy  mer- 
cies tov/ards  us,  through  Jesus  Christ  our 
Lord.     Avien. 

^[  For  Deliverance  from  great  Sicknes.s 
and  Mortality.  (IS.) 
O  LORD  God,  who  hast  wounded  us  for 
our  sins,  and  consum.ed  us  for  our  trans- 
peace  i  and  secondly,  when  any  tumults  arise  he  it  is 
who  doth  appease  them,  The  first  is  asserted  in  the 
words  of  Psalm  Ixviii.  6.  He  is  the  God  that  mak- 
eth  iTKin  to  he  of  one  viind  in  a  house,  that  is, 
not  only  within  the  walls  of  private  famiUes,  but 
within  whole  nations  and  kingdoms  ;  which  are  as  »- 
it  were  one  great  house,  being  all  under  one  govern- 
ment, every  one  having  their  several  ofhces,  and  all 
governed  by  the  same  rules.  Now  we  learn  from 
cur  Saviour,  that  a  kingdom  and  a  house  are  alike 
in  this,  that  if  ehher  of  them  be  divided  against  it- 
self, it  cannot  stand.  (Matt.  xii.  25,  26.)  And 
therefore  it  is  very  necessary  that  our  heavenly  Fa- 
ther, of  whom  the  whole  family  of  heaven  and 
earth  is  named,  should  interpose  to  keep  us  quiet 
among  ourselves.  And  oh!  that  none  of  us  had 
ani  other  ends,  than  to  serve  God  and  do  honestly  -'/ 
towards  all  men  :  for  then  we  should  all  live  quiet-  \\. 
ly  under  our  governors,  we  should  never  mutiny 
nor  rebel;  nor  should  we  break  God's  laws  that 
command  subjection,  if  our  only  aim  were  to  serve 
God  :  Our  only  employment  then  would  be  to  live 
holy,  and  happy,  to  obey  our  rulers,  and  love  our 
fellow  men,  and  to  pray  for  the  continuance  of 
halcyon  days:  And  then  also,  as  St.  Paul  adviseth, 
(Heb.  xii.  15,)  we  should  have  continual  cause  to 
offer  up  the  sacrifice  of  praise  and  thanksgiving  to 
GnH  through  .Jesus  Christ,  for  these  his  mercies  to- 
wards us ;  for  then  Reaven  would  so  watch  over  us, 
that  our  peace  should  never  be  disturbed,  we  should 
have  no  plots,  or  none  to  prosper,  and  we  should 
frequently  have  occasion  to  bless  the  name  of  God 
for  the  increase  of  piety  and  virtue,  the  security  of 
laws  and  magistrates,  the  suppressions  of  treasons 
and  conspiracies,  the  continuance  of  peace  and 
plenty  ;  and  happy  are  the  people  that  are  in  such 
a  case,  (Psalm  cxliv.  ult.).  wherefore  let  our  lives 
as  well  as  our  lips  hereunto  say.  Amen. 

Dean  Comber. 
(18.)  Life  is  the  greatest  of  all  earthly  blessings, 
and  therefore  the  preservation  thereof  should  be 


146 


'HANKSGIVLNGS. 


gressions,  by  thy  late  heavy  and  dreadful 
x'isitation  ;  and  now,  in  the  midst  of  judg- 
ment rememberino^  mercy,  hast  redeemed 
our  souls  from  the  jaws  of  death  ;  we  offer 
unto  thy  fatherly  goodness  ourselves,  onr 
souls  and  bodies,  which  thou'.hast  delivered, 
to  be  a  livitig  sacrifice  unto  thee  ;  always 
praising  and  magnifying  tiiy  mercies  in  the 
nndst  of  thy  Church,  through  Jesus  Christ 
our  liOrd.  Amen. 

%  For  a  Recovery  from  Sickness. 

O  GOD,  v/ho  art  the  giver  of  life,  of 
health,  and  of  safety  ;  we  bless  thy  name, 
that  thou  h;ist  teen  pleased  to  deliver  from 
his  bodily  sickness  this  thy  servant,  who 
now  desircth  to  return  thanks  unto  thee,  in 
the  prpsence  of  all  thy  people.  Gracious  art 
thou,  O  Lord,  and  full  of  compassion  to  the 

acknowledged  by  the  most  solemn  thanksgivings. 
It  kalli  been  the  custoiTi,  and  is  the  duty  of  all  pious 
men  to  praise  God  for  tlie  recovery  from  an  ordi- 
nary sickness.  And  the  very  heathen,  wh<?n  they 
were  restored  to  health  after  any  disease,  offered 
sacrifices,  and  bulk  temples  to  the  honour  of  their 
^ods.  How  much  more  then  are  we  bound  to  re- 
turn our  highest  praises  for  deliverance  from  pesti- 
lence. They  that  have  been  infected  have  Heze- 
kiah's  thanksgiving  after  h2  was  healed  of  his  sick- 
ness, for  their  example  and  encouragement.  (Isa. 
xxxviii.  9.)  And  they  who  were  free  may  learn 
from  liolv  David  to  offer  up  thanksgivings  for  their 
own"  preservation,  and  for  the  deliverance  of  the 
whole  naiion,  (2  Sara.  xxiv.  25 ;)  and  for  their  as- 
sistance here  is  a  devout  form  prepared  by  the 
Church.  Dean  Comber. 


As  the  service,  which  has  been  now  examined, 
is  almost  every  where  separated,  and  very  properly, 
from  the  following  one,  namely,  the  Communion 
service,  by  the  singing  of  a  Psalm,  this  appears  a 
convenient  place  for  saying  a  little  concerning  that 
branch  of  public  worship,  which  in  many  places  is 
too  much  disregarded. 

As  singing  is  capable  of  expressing  strongly 
everv  state,  in  which  the  mind  can  be,  towards 
every  object;  so  there  never  was  perhaps  any  one 
nation  upon  earth,  civilized  or  barbarous,  that  did 
not  make  this  a  part  of  the  honotir  paid  by  them  to 
the*  God,  v.'hom  they  adored.  We  find  in  the 
Old  Testament,  is  vras  practised  by  the  Jews, be- 
fore their  law  was  given,  as  well  as  after.  The 
book  of  psalms  consists  wholly  of  religious  songs : 
and  directs  the  "saints  of  the  Lord,  to  sing  unto 
him,  and  give  thanks  for  a  remembrance  of  his  ho- 
liness: to  sing  unto  the  hor.oBr  of  his  name,  and 
make  his  praise  glorious  ;  to  sing  praises  unto  our 


children  of  men.  May  his  heart  be  duly 
impressed  with  a  sense  of  thy  merciful  good- 
ness, and  may/ie  devote  the  residue  of  his 
days  to  an  humble,  holy^  and  obedient  walk- 
ing before  thee,  through  Jesus  Christ  our 
Lord.  Amen. 

^  For  a  safe  Return  from  Sea. 

MOST  gracious  Lord,  whose  mercy  is 
over  all  thy  works  :  we  praise  thy  holy 
name,  that  thou  hast  been  pleased  to  con- 
duct in  safety,  through  the  perils  of  the  great 
deep,  this  thy  servant,  who  now  desireth  to 
rettirn  his  thanks  unto  thee,  in  thy  holy 
Church :  May  he  be  duly  sensible  of  thy 
merciful  providence  towards  him,  and  ever 
express  his  thankfulness  by  a  holy  trust  in 
thee,  and  obedience  to  thy  laws,  t]||ough 
Jesus  Christ  our  Lord.  A7?ie7i.  -f- 

God,  while  we  have  our  being."  Ps.  xxx.  4  ;  Ixvi. 
2;exl\n.  2.  The  prophets  foretell,  that,  in  the 
Gospel  times,  men  shall  sing  for  the  majesty  "  of 
the  Lord :"  and,  which  brings  the  predictions  home 
to  us,  '•  they  shall  cry  aloud,  and  glorify  God,  in  the 
isles  ofthe  sea."  Isa.  xxiv.  14,  15.  Accordingly  St. 
Paul,  not  only  himself  with  Silas,  even  in  prison 
"  sang  praises  unto  God  :"  (Acts  xvi.  25 ;)  but  ap- 
points, that  all  Christians  should  "  speak  to  them- 
selves, and  admonish  one  another  in  psalms  and 
hymns  and  spiritual  songs,  making  melody  with 
grace  in  their  hearts  to  the  Lord."  Eph.  v.  19 ;  Col. 
iii.  16.  And  St.  James  prescribes,  "  Is  anv  one 
merry  1"  in  a  joyful  frame  of  mind,  on  account  of 
blessings  received,  (for  the  word,  mirth,  compre- 
hended anciently  the  most  serious  kind  of  glad 
ness,)  "  Let  him  sing  psalms,"  James  v.  13. 

In  pursuance  of  these  rules,  the  first  Christians 
made  singing  a  constant  part  of  their  worship  :  as, 
besides  the  ecclesiastical  writers,  even  a  heathen, 
Pliny,  informs  us  ;  and  the  whole  congregation 
joined  in  it.  Afterwards  indeed  the  singers  bv 
profession,  who  had  been  prudently  appointed  to 
lead  and  direct  them,  by  degrees  usurped  the  whcle 
performance.  But  at  the  Reformation  the  people 
were  restored  to  their  rights:  and  it  made  a  much 
quicker  progress  for  the  pleasure  and  comfort,  which 
they  found  in  this  practice:  a  circumstance,  that 
ought  to  endear  it  to  considerate  persons  not  a  little. 
And  as  the  only  way  of  singing  known  in  common 
parochial  Churches,  is  by  the  metre  psalms  ;  unless 
we  join  in  that,  we  entirely  omit  this  branch  of  our 
duty. 

It  is  true  the  verse  translation  of  the  psalms, 
£;enerally  used,  is  void  of  ornament;  and  hath  ex- 
pressions, often  loAV  and  flat,  sometimes  obsolete. 
And  I  wish  a  better  were  substituted  in  its  place. 
But  stillj  in  many  other  cases,  ancient  solemn  forms 


THANKSGIVINGS, 


147 


of  worcis  are  thought  venerable,  when  they  fire  far 
from  elegant :  not  to  say  that  the  language  of  our 
forefathers,  even  where  it  may  seem  very  uncouth 
at  present,  had  in  its  time  frequently  full  as  much 
beauty  and  propriety,  as  ours.  And  several  v»'ords 
of  it  have  been,  for  that  reason,  revived  by  some  of 
our  best  modern  authors.  But  at  least  the  matter, 
comprised  in  the  words,  of  which  I  am  speaking, 
is  so  highly  respectable,  that  the  mind,  which  is 
affected  only  by  the  phrase,  and  not  by  the  sense, 
must  be  a  light  one  indeed. 

Again,  it  is  true  also,  that  the  tunes,  to  which  the 
psalms  are  sung,  are  most  of  them  plain  and  slow, 
and  the  voices  of  many  in  the  assembly  unharmo- 
nious,  and  apt  to  be  ill  managed.  But  tunes,  de- 
signed for  the  multitude  to  join  in,  who  have  never 
been  regularly  instructed,  must  be  plain  and  slow, 
and  such  as  they  have  been  accustomed  to :  for 
which  purpose  the  number  should  be  moderate. 
Ours  are  many  of  them  recommended,  and  as 
it  were,  consecrated  by  long  usage.  Confessors 
fcr  the  protestant  cause  have  composed  them. 
Martyrs  for  it  have  yielded  up  their  dying  breath 
in  ihem.  And  several  of  them  are  thought,  by 
competent  judges,  no  v.'ay  deficient  in  real  melo- 
dy. Amongst  a  variety  of  people,  part  of  them 
with  bad  ears,  and  most  of  them  with  untaught 
voices,  there  will  be  some  who  had  better  totally 
abstain;  onlv  attending  to  the  sense,  as  well  as  the 
sound,  of  what  is  uttered  by  the  rest:  and  others, 
that  should  moderate  themselves  to  a  prudent  de- 
gree of  lovvness,  till  they  have  learnt,  how  to  exert 
themselves  more  properly.  But  all  who  are,  or  can 
be,  qualified,  (and  there  are  few  who  cannot,) 
should  bear  such  a  part  as  they  are  able.  It  may 
oe  done,  without  in  the  least  disordering  the  more 
skillful  singers,  who  perform  the  very  useful  ofBce 
of  raising  and  supporting  the  tune.  This  in  many 
congregations  is  done  by  an  organ,  the  charity  chil- 
dren, or  both.  But  then  the  organ  should  express 
the  tunes  plainly  and  distinctly,  and  make  very 
moderate  intervals  between  the  lines:  the  children 
should  be  taught  to  sing  in  exact  time  and  concert 
with  it ;  and  the  whole  congregation  should  accom- 
pany them  fervently,  yet  with  prudence.  Taking 
this  care  though  there  should  still  happen  to  be 
some  little  discords,  they  would  be  entirely  lost 
in  the  general  chorus :  the  effect  of  which  would 
be  noble  and  elev^ating,  if  we  took  rightly  into  our 
thoughts  the  whole  of  the  matter  instead  of  cavil- 
ling at  minute  particulars. 

Consider  the  nature  of  a  wild  multitude,  in  its 
original  state,  met  together  at  the  call  of  some  ve- 
hement ungoverned  passion :  how  alarming  the 
concourse,  how  frightful  and  horrid  the  confused 
and  hideous  cries  of  it  must  be.  Then  consider 
the  same  multitude,  softened  and  cultivated  by  the 
gentle  influences  of  religion,  and  unanimously  as- 


sembling at  stated  seasons,  to  sing  forth  the  praises 
of  the  wise  and  good  Parent  of  all,  and  echo  to 
each  other  the  precepts  of  a  rational,  and  mild,  and 
beneficent  life  here,  as  the  means  of  obtaining 
eternal  felicity  hereafter.  Can  there  be  a  happier 
change  of  scene,  a  sweeter  and  more  pleasing 
vie-\v  1  and,  suppose  the  harmony  made  by  them 
were  ever  so  httle  better,  than  "shouting  unto  God 
with  a  voice  of  triumph,"  as  the  Scripture  express- 
es it,  and  "  making  a  joyful  noise  unto  the  Rock  ot 
their  salvation,"  (Ps.  xlvii.  1.  xcv.  1.)  yet  what 
worthy  and  humane  and  piou^^  heart  is  there,  that 
would  not  be  charmed  with  the  sound,  and  zealous- 
ly join  in  it  ?  we  arc  disposed  thus  on  all  occa- 
sions. 

Amongst  our  ancestors,  v/ho  judged  of  propriety 
as  discreetly  as  ourselves,  to  say  no  more,  the  very 
highest  joined  humbly  and  cheerfully  v/ith  the  low- 
est of  their  fellow  Christians  in  the  duty  of  psal- 
mody, however  artlessly  performed.  And  it  is 
worth  our  while  to  reflect  what  it  is,  either  to  dis- 
dain, or  be  ashamed,  or  to  be  too  indolent  to  lift  up 
our  voices  to  the  honour  of  our  Maker,  when  we  "' 
come  into  his  house  professedly  to  worship  him  ' 
and  he  hath  commanded  that  one  part  of  his  wor- 
ship shall  be  this. 

But  if  .we  will  not  employ  our  lips  in  the  service, 
we  may  still  fix  our  minds  upon  it:  at  least  we 
should  not  hinder  otiiers  from  doing  either.  And 
particularly  v/e  should  abstain  7'rom  glvmg  the  bad 
example,  and  the  oiTenee,  cf  indecently  holding-^f 
conversation  at  that  time,  for  which  there  cannot 
surely  be  so  pressing  an  occasion,  but  that  ii  may 
very  safely  be  deferred  till  after  Church,  ii  not  al- 
together omitted. 

la  the  singing  of  Psalms,  different  persons  use 
different  postures.  The  prose  psalms,  I  believe, 
are,  and  ever  have  been,  repeated  by  all  persons, 
everv  where,  standing,  in  the  verse  psalms  we  ah 
stand  at  the  Doxology.  And,  in  what  goes  before, 
the  reason  for  doing  it  is  exactly  the  same,  and  a 
very  strong  one :  that  the  whole  is  sung  to  the  glorv 
of  C4od,  and  often  directly  addressed  to  God. 
Accordingly  we  read  in  the  Old  Testament  that 
not  only  the  "  Levites"  Avove  '•  to  stand  every 
morning  to  thank  and  praise  the  Lord,  and  like- 
Vvise  at  even,"  (1  Chron.  xxiii.  30;)  but  that  when 
"  they  waited  with  instruments  of  music  to  praise 
the  Lord,  all  Israel  stood,"  (2  Chron.  vii.  6 ;)  and 
that  they  said  to  the  people,  ."Stand  up  and  bless 
the  Lord  your  God."  (Neh.  ix.  5.)  Vv'e  read  like- 
wise, that  in  a  vision  of  St.  John,  in  the  Book  of 
Revelation,  "  a  great  multiiude  vvrhom  no  man  could 
number,  stood  before  the  throne,  and  cried  with  a 
loud  voice.  Salvation  to  our  God,"  (Rev.  vii.  9, 
10  :)  and  in  another,  that  "  they  who  had  gotten  the 
victory  over  the  beast,  stood  and  sang  the  song  of 
Moses  and  the  Lamb."  (Rev.  xv.  2,  3.)     Standing 


us 


THANKSGIVINGS. 


therefore,  as  it  is  plainly  the  fittest  posture  in  itself, 
is  the  authorized  one  also:  and  were  it  inore  un- 
common than  it  is,  would  be  far  from  a  dishonour- 
able singularity.  But  still,  as  very  many  ia  most 
congregations,  either  have  by  long  habit  been  pre- 
judiced in  favour  of  sitting,  or,  though  they  disap- 
prove the  custom, feel  a  diJSculty  of  quitting  it. 
unless  every  one  did:  they  should  not  be  censured 
for  a  practice  by  which  they  mean  nothing  amiss ; 
but  kindly  encouraged  to  an  alteration  in  this  point, 
which  T/e  may  thus  hope  will  gradually  become 
general.  Abp.  Seeker. 

To  prevent  improprieties  in  the  performance  of 
this  excellent  part  of  public  devotion,  and  to  pro- 
vide for  due  solemnity  in  it  as  well  as  in  the  rest, 
it  is  much  to  be  wished,  that  ministers  should  not 
leave  the  choice  of  proper  psalms  to  their  parish 
clerks,  but  should  take  upon  themselves  the  trouble 
of  directing  it ;  or  rather,  that  they  should  once  for 
all  fix  and  establish  a  course  of  psalms,  to  be  given 
out  and  sung  in  their  order.  By  which  means  the 
congregations  might  be  furnished  with  those  which 
are  most  proper,  and  also  with  a  due  variety  ;  and. 
by  degrees,  the  most  useful  parts  of  the  Book  of 
Psalms,  would  be  implanted  in  the  minds  of  the 
people,  and  become  familiar  to  them.    bp.  gibson. 

It  is  evident,  that  the  Psalms  in  metre  are  not 
known  in  the  rubricks  of  the  Church  of  England. 
And  yet  it  was  provided  in  the  very  beginning  of 
the  Reformation,  by  the  act  of  uniformity  then 
passed,  that  Psalms  or  Prayers,  taken  out  of  the 
Bible,  might  be  used  in  divine  service,  provided 
that  it  were  not  done  to  the  omittinz  of  any  part 
thereof.  This  was  in  the  reign  of  Edward  VI. 
In  the  course  of  that  reign,  Sternhold  and  Hop- 
kms  edited  their  version  ;  which  must  have  been 
brought  into  use,  not  by  any  special  act  of  author- 
ity, but  under  the  sanction  of  that  provision. 
These  facts  have  been  stated,  in  a  preceding  part 
of  the  present  work.  They  are  again  referred  to, 
in  order  to  make  them  a  ground  of  the  supposition 
that  the  posture  of  sitting  grew  out  of  the  laxity 
of  manner,  in  which  this  part  of  the  public  devo- 
tion was  introduced.  When  the  present  writer 
was  iriEnglauJ,  during  the  wnole  oi'  the  year  1771, 


and  nearly  the  half  of  the  year  1772,  he  was  not 
in  any  Church  wherein  the  people  stood,  at  the  * 
singing  of  the  metre  Psalms.  He  does  not  re- 
member to  have  seen  it,  during  his  short  visit  to 
that  country,  about  fifteen  years  afterwards.  And 
yet  it  seems  well  attested  of  late,  that  the  posture 
of  standing  prevails  in  London  and  its  vicinity, 
and  tlsewhere.  It  is  said  to  have  been  introduced 
by  the  late  excellent  Bishop  of  London — Dr.  Por- 
teus  :  and  this  is  very  probable.  The  custom  has 
travelled  to  some  congregations  in  this  country  ;  ^l 
wherein  until  lately,  it  is  not  probable  there  was  a  ' 
single  Congregation  who  stood,  during  this  part  of 
the  service.  In  order  to  put  an  end  to  the  diversi- 
ty, and  under  the  conviction  that  standing  is  the 
moie  fit  and  decent  posture,  the  Bishops  proposed 
and  the  other  house  approved  of  the  measure  which 
has  been  adopted.  bp.  white. 

"  "Whereas, ,  a  diversity  of  custom  has  of  late 
years  prevailed  in  the  postures  of  ministers  and  of 
the  people,  during  the  act  of  singing  the  Psalms 
and  the  Hvmns  in  metre ;  the  former  practice  of 
sitting  during  this  part  of  the  service  gradually 
giving  way  to  the  more  comely  posture  of  stand- 
ing; it  is  hereby  recommended  by  this  Conven- 
tion, that  it  be  considered  as  the  duty  of  the  minis- 
ters of  this  Church,  to  encourage  the  use  of  the 
latter  posture,  and  to  induce  the  members  of  their 
Congregations,  as  circumstances  may  permit,  to 
do  the  same  ;  allowance  to  be  made  for  cases,  in 
which  it  may  be  considered  inconvenient  by  age, 
or  by  infirmity.  Practice  under  this  recommenda- 
tion, is  to  begin  from  ttie  time  when  suitable  infor- 
mation shall  be  given  by  the  Clergy  to  their  respec- 
tive flocks.  And,  it  shall  be  the  duty  of  every 
minister,  to  give  notice  of  this  recommendation  to 
his  Congregation,  at  such  time,  as  in  his  discretion 
may  be  the  most  proper. 

The  carrying  into  effect  of  the  contemplated 
change,  may  he  delayed  by  the  Bishop  of  any  dio- 
cess.  Or,  where  there  is  no  Bishop,  by  the  Eccle- 
siastical authority  therein,  until  there  shall  have 
been  time  and  opportunity  of  explaining  satisfac- 
torily the  grounas  ol'  tne  measure.'' 
b'ee  Journal  oi  tne  Ofenerai  Uonventjon  of  iSi-i 


(149' 


THS(i-)  COLLECTS, (-)  EPISTLES,  AND 

GOSPELS, (^•) 

TO    BE   USED   THROUGHOUT  THE    YEAR. 


Ehc  jFtrst  ^uut*as  in  ^t?bcut.  (4.) 


The  Collect.  (5.) 
ALMIGHTY    God,  give  us  grace  that 
we  may  cast  away  the  works  of  darkness, 

(1.)  THE  Holidays  observed  by  our  Church  are 
cither  weekly  or  annual.  Of  the  first  sort  are  all 
the  Sundays  ia  the  year.  To  the  second  class 
belong  the  Nativity  of  our  Lord,  Good-Friday, 
the  day  of  the  Ascension,  and  all  those  usually  de- 
nominated Saints-Days. 

The  hallowing  or  sanctifying  of  every  seventh 
day,  by  appropriating  it  to  the  more  immediate  ser- 
vice of  God,  and  the  offices  of  Religion,  is  a  prac- 
tice common  to  both  Jews  and  Christians  ;  with 
this  difference,  however,  among  others,  that  the 
Christians,  in  the  system  of  their  ecclesiastical  poli- 
ty, transferred  the  repose  and  worship  of  the  Sab- 
bath, or  seventh  day,  to  Sunday,  or  the  first  day  of 
the  week,  in  commemoration  of  the  resurrection  of 
the  Saviour  of  the  world. 

Of  the  practice  of  holding  religious  assemblies  on 
the  first  day  of  the  week,  or  Sunday,  in  contradis- 
tiction  to  Saturday,  or  the  Jewish  Sabbath,  frequent 
mention  is  made  in  the  New  Testament.  About 
twenty-five  years  after  our  Lord's  resurrection,  and 
while  all  the  Apostles,  but  James  the  greater,  might 
yet  be  living,  St.  Paul  preached  to  the  disciples  at 
Troas  "  upon  the  first  day  of  the  week,  wi;cn  they 
came  together  to  break  bread."  To  the  Corinthi- 
ans the  same  Apostle  writes,  "  Concerning  the  col- 
lection for  the  saints,  as  I  have  given  orders  to  the 
Churches  of  Galatia,  even  so  do  ye.  Upon  the  first 
day  of  the  week  let  every  one  lay  by  him  in  store 
as  God  hath  prospered  him,  that  there  be  no  gather- 
ings when  I  come." 

The  name  of  Lord's  day  likewi?.3  ij  nearly  as 
ancient  as  the  Church  itself.  That  it  had  com- 
monly obtained  among  Christians  towards  the  close 
of  the  first  century  is  evident,  from  St.  John's  man- 
ner of  employing  it  in  the  book  of  Revelation.  It 
is  however  probable,  that  this  title  was  not  gene- 
rally given  to  the  day,  long  before  the  Revelation 
was  written  ;  for  had  the  Lord's  day  been  its  usual 
appellation,  when  Paul  preached  at  Troas,  or  when 
he  wrote  his  Epistle  to  the  Corinthians,  it  is  not 
likely  that  both  Luke  and  the  Apostle  should  have 


and  put  upon  us  the  armour  of  light,  now  in 
tiie  time  of  this  mortal  life,  in  which  thy 
Son  Jesus  Christ  came  to  \'isit  us  in  great 

omitted  to  mention  it  by  its  proper  name,  and  de- 
scribe it  only  as  the  first  day  of  the  week. 

Though  we  have  no  evidence  from  Scripture  that 
the  observance  of  the  Lord's  day,  as  a  season  ap- 
propriated to  religious  solemn! tie.T,  proceeded  from 
any  express  command  of  our  Saviour  ;  yet  it  is  to 
us  a  law  of  Christianity,  having  been  instituted,  if 
not  bv  our  Saviour  himself,  at  least  by  his  Apostles, 
and  since  confirmed  by  the  constant  practice  of  the 
Church. 

W-hen  the  early  Fathers  addressed  the  Gentiles, 
they  scrupled  not  to  call  the  Lord's  day,  Sunday, 
that  being  the  name  by  which  it  was  commonly 
distinguished  amo^g  the  Greeks  and  Romans. 
This  is  done  among  others,  by  Justin  Martyr, 
and  Tertullian,  in  their  respective  apologies, 
though  it  is  observable  that  the  latter,  when  he 
writes  to  Christians,  commonly  uses  the  name  of 
the  Lord's  day,  and  especially  when  he  would  dis- 
tinguish it  from  the  Jewish  Sabbath. 

The  religious  observance  of  the  Lord's  day  has 
been  uniformly  recognised  by  Christians  of  every 
age  and  sect.  Yet  for  the  three  first  centuries  it 
appears,  that  as  soon  as  the  celebration  of  the  pub- 
lic worship  was  finished,  the  congregation  usually 
returned  to  their  ordinary  occupations.  But  this 
might  be  in  the  first  Christians  an  act  of  necessity 
rather  than  of  choice,  for  till  their  Religion  had  ob- 
tained some  countenance  from  the  civil  power,  its 
professors  were  obliged  to  comply  with  the  existing 
laws  of  the  empire.  Constantine,  the  first  emperor 
that  publicly  professed  Christianity,  was  likewise 
the  first  that  made  civil  regulations  respecting  the 
keeping  of  Sunday.  By  an  imperial  edict  he  com- 
mands his  Pagan  as  well  as  Christian  subjects,  all 
who  lived  under  the  Roman  empire,  to  rest  on  the 
weekly  return  of  the  day  dedicated  to  the  Saviour. 
The  soldiers  of  his  array  were  some  of  them  Hea- 
thens and  some  Christians.  The  Christians  he 
directed  to  frequent  the  public  service  of  the  Church, 
and  exempted  them  from  every  other  employment 
Juring  the  whole  of  the  day.     The  Heathens  he 


150 


THE  FIRST  SUNDAY  IN  ADVENT. 


liumility  ;  that  in  the  last  day,  when  lie  shall 
come  again  in  iiis  glorious  majesty  to  judge 
both  the  quick  and   dead,  we   may  fise  to 

ordered  to  assemble  in  the  open  fields,  and  at  a  sig- 
nal given,  to  lift  up  their  hands  and  eyes  towards 
heaven,  and  to  make  their  supplications  to  the 
Almightv,  in  a  form  of  prayer  composed  by  him- 
self. 

Till  this  time  the  magistrates,  the  judges,  and 
other  officers  of  state,  had,  on  the  Lord's  day,  and 
even  in  time  of  divine  service,  been  obliged  to  at- 
tend to  the  duties  of  their  respective  stations.  That 
they  might  have  an  opportunity  of  frequenting  pub- 
lic worship,  and  not  be  the  means  of  detaining 
others  from  it,  the  Emperor  ordained,  that  on  "this 
day  all  legal  proceedings  should  be  suspended,  that 
artificers  and  labourers  should  lay  aside  their  own 
business  to  attend  to  that  of  the  Lord." 

About  the  end  of  the  reign  of  Constant,  the 
son  and  successor  of  Constantine,  the  Council  of 
Laodicea  renewed  the  order  for  resting  from  labotir 
on  Sunday,  in  all  cases  whatever,  excepting  only 
those  of  very  urgent  or  absolute  necessity  :  and 
about  an  hundred  years  after,  the  Emperor  Leo 
prohibited,  under  severe  penalties,  all  public  shews 
and  amusements  on  this  day.  From  this  time  Sun- 
day was  every  where  more  strictly  employed  in  the 
duties  of  public  worship,  and  the  due  observance 
of  it  was  one  of  the  first  laws,  which  the  Church 
imposed  upon  the  converts  from  Paganism  to 
Christianity. 

Besides  the  weeldy  festival  of  the  Lord's  day, 
the  ancient  Christians  celebrated  annual  festivals 
in  honour  of  our  Saviour,  such  as  the  Nativity  and 
Epiphany,  Easter,  Ascension,  and  Pentecost. 

Other  annual  festivals  were  likewise  instituted  at 
an  early  sera,  in  commemoration  of  the  Apostles, 
and  of  Martyrs,  by  whose  exertions  or  sufferings 
Christianity  had  been  propagated  and  maintained. 
At  what  precise  period  these  festivals  began  to  be 
observed  cannot,  I  apprehend,  be  ascertained  :  but 
it  is  certain  that  they  were  solemnized  in  the  second 
century. 

At  the  first  institution,  the  festivals  of  Martyrs 
were  not,  like  the  annual  festivals  of  our  Lord, 
universally  observed  by  the  whole  body  of  the  Ca- 
tholic Church.  They  were  usually  celebrated  only 
m  those  particular  Churches  where  the  Martyrs 
had  lived  or  suffered ;  where  they  had  been  best 
known,  and  thoir  memory  was  held  in  the  highest 
veneration. 

To  admonish  others  of  their  duty,  and  to  excite 
them  to  an  imitation  of  the  fortitude  and  virtues  of 
the  Martyr,  whose  festival  was  commemorated, 
orations  were  delivered.  At  the  oblation  of  the 
Eucharist,  which  was  always  administered  on  these 
occasions,  praises  and  thanksgivings  were  offered 


the  life  immortal,  tlirough  him  who  liveth 
and  reigneth  with  thee  and  the  Holy  Ghost, 
now  atid  ever.     Amen. 

up  for  the  good  example  of  the  Martyr  in  particu- 
lar, and  in  general  of  all  "  Christ's  servants  depart- 
ed this  life:"  and  sometimes  prayers  were  made 
FOR  iliem,  as  well  as  for  the  faithful  who  were  still 
alive. 

From  the  calendars,  or  records  kept  in  different 
Churches  to  preserve  the  memory  of  primitive  Mar- 
tyrs, as  well  as  of  reputed  saints  and  confessors  of 
more  modern  date,  general  accounts  were  formed ; 
and  t!ie  number  in  the  martyrologies  at  length  was 
found  to  be  so  immense,  that  Churches  in  general 
appointed  one  day  for  the  common  commemoration 
of  all  saints.  Each  individual  Church,  however, 
assigned  especial  days  for  the  particular  observance 
of  the  festivals  of  the  Apostles,  of  their  own  indi- 
genous saints,  and  of  such  of  those  of  other  coun- 
tries, as  had  obtained  superior  celebrity. 

In  this  slate  were  found  the  calendar  and  offices 
of  the  Church  of  England  at  the  time  of  our  Refor- 
mation. Whatever  had  been  publicly  practised  or 
taught,  in  the  preceding  ages,  was  then  scrupulous- 
ly examined ;  and  either  preserved,  as  it  was  deem- 
ed decent  and  useful,  or  rejected  as  unprofitable  or 
offensive.  Our  reformers  retained  as  many  of  the 
holidays,  as  they  thought  conducive  to  the  advance- 
ment of  Religion  and  true  piety  ;  taking  care,  how- 
ever to  correct  some  erroneous  notions  that  had 
been  entertained  respecting  the  saints,  whose 
anniversaries  they  still  continued  to  commemorate. 

Shepherd. 

In  very  ancient  Liturgies,  there  was  a  small 
portion  of  a  psalm,  or  some  other  part  of  scripture, 
appropriate  to  the  service  of  the  day,  prefixed  to 
the  coUect,  before  the  epistle  and  gospel.  This 
being  sung  by  the  choir,  at  the  time  of  the  priest's 
entrance  within  the  rails  of  the  altar,  was  in  some 
Churches  called  the  Ingress,  (Ir.gressus)  but  more 
commonly,  the  Jniroit,  (Introitus.)  This  part  of 
the  service  being  perfectly  unexceptionable,  and 
when  properly  performed,  highly  affecting,  was  re- 
tained in  the  first  book  :  why  it  was  rejected  in  the 
second,  it  is  not  easy  to  assign  either  the  true,  or  a 
good  reason.  The  Avant  however  of  the  Introit  may 
be  considered,  as  in  some  degree  supplied  in  parish 
Churches  by  the  portion  of  a  metrical  psalm  sung 
by  the  choir.  Shepherd. 

(2.)  The  Collects,  which  follow,  are  some  short, 
pious,  and  impressive  prayers,  collected  out  of  the 
holy  Scriptures,  ushered  in  with  such  attributes  of 
God,  as  are  proper  and  suitable  to  the  petitions 
contained  in  them,  and  offered  up  in  the  name  and 
through  the  mediation  of  Jesus  Christ. 

Dr.  Hole. 

As  on  every  day,  or  season,  there  is  something 


THE  FIRST  SUNDAY  IX  ADVENT. 


151 


"1 


more  particularly  commended  to  our  meditations  by 
the  Cliurch,  so  the  Collect  reflects  chiefly  upon  that, 
though  sometimes  more  generally  upon  the  whole 
matter  of  the  Epistle  and  Gospel,  desiring  inspira- 
tion, strength,  and  protection  from  God  Almighty 
in  the  practice  and  pursuance  of  what  is  set  before 
us.  But  concerning  ths  matter  of  the  several  Col- 
lects a  particular  account  will  be  given  as  each 
occurs.  Bp.  Sparrow. 

That  most  of  our  Collects  are  very  ancient,  ap- 
pears by  their  conformity  to  the  Epistles  and  Gos- 
pels, which  are  thought  to  have  beten  selected  by 
St.  .Terom,  and  put  into  the  Lectionary  by  him  :  for 
v/hich  reason  many  believe  that  the  Collects  also 
were  first  fsamed  by  him.  It  is  certain  that  Gela- 
sius,  who  was  bisliop  of  Rome  in  the  year  of  our 
Lord  492,  ranged  the  Collects  v/hich  were  then  used, 
into  order,  and  added  some  new  ones  of  his  own  : 
which  office  was  again  corrected  by  Pope  Gregpry 
the  Great  in  the  year  600.  whose  Sacramentary 
contains  most  of  the  Collects  we  now  use.  But 
our  Reformers  observing  that  some  of  these  Collects 
were  afterwards  corrupted  by  superstitious  altera- 
tions and  additions,  and  that  others  were  quite  left 
out  of  the  Roman  Missals,  and  entire  new  ones, 
relating  to  their  present  innovations,  added  in  their 
room  ;  they  therefore  examined  every  Collect  strict- 
ly, and  where  they  found  any  of  them  corrupted, 
there  they  corrected  them ;  where  any  new  ones 
had  been  inserted,  they  restored  the  old  ones  ;  and 
lastly,  at  the  Restoration,  every  Collect  was  again 
reviewed,  when  whatsoever  v/as  deficient  was  sup- 
plied, and  all,  that  was  but  improperly  expressed, 
rectified.  Wheatley. 

ll  was  the  opinion  of  our  wise  and  pious  Re- 
formers that  these  Collects  being  found  in  the 
Romish  mass  book  was  no  objection  to  the  use  of 
them.  For  they  considered,  that  we  ought  to  de- 
part from  the  corruptions  only  of  that  Church  :  and 
when  these  were  entirely  corrected,  or  cast  off,  they 
rightly  judged  that  it  would  have  argued  in  them  a 
strange  and  even  scandalous  perverseness,  not  to 
retain  those  parts  or  offices,  the  soundness  whereof 
was  evident,  by  their  being  either  expressly  con- 
tained in,  or  undeniably  founded  upon,  the  word  of 
God  himself.  Dean  Stanhope. 

Subjoined  is  a  table  of  the  Collects  for  Sundays 
and  other  Holidays,  as  they  now  stand  in  our  Lit- 
urgy :  noting  their  origin,  the  time  of  their  compo- 
sition, and  the  principal  variations  they  Irave  un- 
dergone. The  table,  which  was  partly  formed  by 
Bishop  Cosins,  and  published  by  Dr.  Comber,  is  di- 
vided into  three  compartments.  The  first  consists 
of  the  Collects  retained  from  ancient  Liturgies; 
the  second  of  such  as  were  taken  from  ancient 
models,  but  were  considerably  altered  and  improv- 
ed by  our  Reformers.    The  third,  of  such  as  Avere 


composed  anew,  and'  substituted   in  the  plact  of 
others,  which  containing  doctrines  and  positions 
that  to  our  Refori.iers  seemed  false,  superstitious 
or  improper,  were  therefore  rejected. 

PART  I. 

Consisting  of  such  Collects  as  were  retained  from 
ancient.  Liturgies  at  the  Reformation. 


Collects  for 

4  Sunday  in  Advent. 


fr/icncc  taken. 
In  some  old  Offices  for  the   first 
Sunday  in  Advent. 
St.  Jolm's  Day.  ft.  Greg.  Sacr.  and  Gothic  Liturg. 

Tlie  Epiphany-.  St.  (ircg.  Sacr. 

1.  2.  an  I  3  Sun.  after  Epiph.    The  same,  and  St.  Ambros.  Liturg. 
5  Epiphany.  St.  Greg.  Paor. 
Septuagesima.                           The  same. 

Sexji.geaima.  The  same. 

2,  3,  4,  5  Sunday  in  Lent.  The  same. 

f)  Sunday  in  Lent.  The  same  ;  but  in  St.  Ambios.  Lit- 

urg. for  Good  Friday. 

Good  Friday,  tlie  three  Col-    They  are   in  all  Offices  with  little 

lects.  variation  ;  but  ai-e  left  out  of  ihe 

Breviaries  of  Pius  V.  and  Clem. 

vin. 

Easter  Day.  St.  Greg.  Sacr.  and  a  Collect  alnaost 

the  same  in  the  Gallic  Liturg. 

3  Sunday  after  Easter.  St.  G*eg.  Sacr.  St.  Ambros.  Liturg. 

5  Sunday  after  Easter.  St.  Greg.  Sacr. 

Ascension  Day.  The  same. 

Wliii-Sunday.  The  same. 

1  Sunday  after  Trinity.  The  same.  This  in  some  old  Offices 

is  called  the  second  after  Pente- 
cost ;  in  others  the  first  after  the 
octaves  of  Pentecost. 

The  3,  4,  5,  6,  7,  8,  9, 10, 12, 
13,  14,  15,  16,  17,20,21,22, 
23,24.  and25,  aft.  Trinity.      Are  all  in  St.  Greg.  Sacr. 

The  Purification.  The  same. 

St.  Michael's  Day.  Tlie  same. 

The  reader  will  observe,  that  the  greater  part  of 
this  class  of  Collects,  is  found  in  Gregory's  Sacra- 
mentary, which  was  composed  before  the  year  600. 
All  of  these,  therefore,  are,  at  least,  1200  years  old, 
and  many  of  them  are  much  older.  For  Gregory 
did  not  originally  form  the  offices.  He  only  col- 
lected and  improved  them.  To  wave  all  other 
proof  of  this,  we  have  his  own  testimony,  given  in 
vindication  of  his  conduct.  "I  have  followed," 
says  he,  "  a  practice  common  in  the  Greek  Church, 
and  have  altered  some  old  Collects,  and  added 
some  new  and  useful  ones."  But  the  generality  of 
the  Collects  in  his  Sacramentary  he  compiled  from 
Liturgies,  which,  in  his  time  were  esteemed  an- 
cient. 

PART  II. 

Consisting  of  Collects  taken  from  ancient  mod 
els,  but  considerably  altered  and  improved  by 
our  Reforviers,  and  the  Reviewers  of  the  Lit- 
urgy. 

Collects  for  Time  of  Improvement.    How  it  stood  before. 

St.  Stephen's  Day.    Beginning  add.  1C62.    Grant  us,  O   Lord,  to 

leam  to  love  our  ene- 
mies, &c. 


152 


THE  FIRST  SUNDAY  IN  ADVENT. 


Collects  for  Time  of  Improvement 

4  Sund.  aft.  Epiph.    End  improved  ItiCC. 


4  Simd.  after  East.    Improved  1C62. 


Sund.  after  Ascen.  A  'jtt'e '-^^neUS-lQ. 


2 Sund.  after  Trin.  The  order  inverted 
1662. 


PSuiid.  after  Trin.      Beginn.  improved 

1652. 
11  Sund.  after  Trin.   Improved  1662. 


18  Sund.  after  Trin.  Improved  1662. 

19  Sund.  after  Trin.  Improved  1662. 


St.  Paul's  Day.  Improved  1559  and 

1662. 


Tt3  Aamuciation.   Improved  1519. 

SLPliilip  and  James.  Improved  1662. 
Sr.  Bartholomew.     Improved  1662. 

Trinity  Sunday. 


.     How  it  stood  before. 

Grant  to  us  the  health 
o''bou7  and  soul,  tliat 
all  tho  ie  t.hings  whicti 
we  sufter  for  sin,  &c. 

Wlio  inakest  the  ininds 
of  all  faithful  people 
to  be  of  one  will,  &c. 

This  had  been  of  old  tho 
Collect  for  Ascension 
Day,  on  which  our  ve- 
nerable Bede  repeat- 
ed it  as  he  was  dying. 

Lord  make  us  to  have  a 
perpetual  fear  and  love 
of  thy  holyaamc,  for 
thou  never  failest,  &c. 

Whose  providence  is 
never  deceived,  &c. 

That  we  running  to  thy 
promises,  may  ba 
mads  partakers  of  ihy 
heavenly  treasure.&c. 

To  avoid  the  infection.'? 
of  the  devil,  &c. 

That  the  woikingofthy 
mercy  may  in  all 
things,  &c. 

In  the  Breviaries*  a  new 
prayer  was  added 
mentioning  St.  PauFs 
intercession ;  in  the 
year  15i9  the  old  praj  - 
er  alone  out  of  Greg. 
Sacr.  was  restored, 
■which  had  our  walk- 
ing after  his  example 
only,  which  was  ahltle 
varied  in  the  year  1662. 

The  Breviaries  had  put 
in  anew  prayer  about 
the  B.  Vircin's  inter- 
cession, which  was 
cast  out  in  1549,  and 
the  form  being  in  St. 
Greg.  Sacr.  restored. 

As  thou  hast  taught  St. 
Pliilip  and  the  other 
apostles,  &c. 

To  preach  that  which  he 
taught,  &c.  was  alter- 
ed, because  thera  is  no 
writing  of  his  extant. 

This  Collect  is  no  older 
than  the  Sacramcnta- 
ry  ascribed  to  Alcui- 
nus.  The  old  Offices 
have  another  Collect 
for  it,  and  call  it  the 
Octave  of  Pentecost. 


PART  III. 


Co7isisting  of  such 
anew,  and  substi 
which,  containing 
doctrines,  were  on 

Collects  for 

1  Sunday  in  Advent. 

2  Sunday  in  Advent. 

3  Sunday  in  Advent. 
Christmas  Day. 
Circumcision. 

6  Sunday  after  Epiphany, 

Quinquagesima. 
Ash  Wednesday. 
1  Sunday  in  Lent. 
Easter  Even. 

Easter  Sunday. 

1  Sunday  after  Easter. 


*  Had  Dr.  Comber  said  Missal  instead  of  Breviary,  he  would 
have  been  more  correct.  For  though  the  Collect  of  the  day  was 
used  in  the  Breviary,  yet  it  was  taken  from  the  Jlissal.  Thus,  in 
our  Morning  Prayer,  the  rubric  directs  that  the  first  Collect,  that 
is,  the  Collect  of  the  day,  "  shaU  be  the  same  that  is  appointed  at 
the  Communion."  By  members  of  our  Church,  and  dissenters, 
the  Breviary,  Missal,  and  Ritual,  three  very  different  books,  are 
at  present  generally  confomided.  The  Breviary  contains  mattins, 
lauds,  &c. ;  and  if  the  reader  considers  it  as  corresponding  with 
our  daily  service,  he  wU  not  form  a  very  erroneous  opinion.  The 
Missal,  or  Mass  Book,  answers  to  "  the  order  of  the  administration 
of  the  Lord's  Supper,"  together  with  "Collects,  Epistles,  and 
Gospels,  to  be  used  thr.DUghout  the  year."  The  Ritual  is  com- 
posed of  occasional  Offices,  namely,  Baptism,  Matrimony,  Visita- 
tion of  the  Sick,  &c. 


Collects  as  are  composed 
tided  in  the  place  of  those, 
either  false  or  siiperstiltons 
this  account  rejected. 

Composed  in 

First  Book  of  Edward  VI.  1549. 

The  same  time. 

1662. 

1549. 

The  same  time. 

1662.  Before  this  time  they  repeat- 
ed the  Collect  for  the  fifth  Sund. 

1549. 

The  same  time. 

The  same  time. 

165^  Xo  Collect  for  it  ever  be:ore 
then. 

The  first  sentence  (1  Cor.  v.  7.)  was 
added  1652. 

1549.  Then  it  was  used  on  Easter 
Tuesday,  and  in  !662  was  fi.xed  for 
this  Sunday. 

1549. 

1552.  Second  Book  of  Edward  VI. 


All  composed  anew  in  1549. 


2  Sunday  after  Easter. 

St.  Andrew's  Day. 

St.  Thomas's  Day. 

St.  Matthias. 

St.  Mark. 

St.  Barnabas. 

St.  John  Baptist. 

St  Peter. 

St.  James. 

St.  Matthew. 

St.  Luke. 

St.  Simon  and  St.  Jude. 

AU  Saints. 

Yet,  in  the  composition  of  some  of  these  Col- 
lects, the  compilers  appear  to  have  had  an  eye  to 
the  Missals  and  the  Breviaries.  They  have,  in 
some  instances,  preserved  the  introduction,  and  am- 
plified or  given  a  different  turn  to  the  petitions. 

Shepherd,     ^yf 

(3.)  The  Epistles,  are  certain  portions  of  Scrip- 
ture selected  for  the  most  part  out  of  the  writings  cf 
the  Apostles,  containing  many  excellent  rules  and 
precepts  for  instruction  and  comfort  in  all  condi- 
tions. They  are  called  Epistles,  because  they  were 
sent  by  way  of  letter  by  the  Apostles  to  the  several 
Churches  or  places  to  which  they  are  inscribed ; 
for  which  reason  they  still  retain  the  same  name. 
Dr.  Hole.  Though  some  few  of  these  portions 
are  taken  from  the  Acts,  or  other  of  the  canonical 
books,  they  all  receive  their  denomination  from  the 
greater  part.  Dr.  Nicholls. 

The  Gospels,  are  taken  out  of  the  writings  of 
the  four  Evangelists,  who  relate  the  life  and  actions 
of  our  blessed  Saviour ;  as  the  doctrine  that  he 
taught,  and  the  miracles  by  which  he  confirmed  it  ; 
both  which,  being  of  great  use  for  the  strengthen- 
ing of  our  faith  and  hope  in  him,  are  piously  order- 
ed to  be  read  every  Lord's  day  in  the  ears  of  the 
people.  And  m  honour  to  our  Saviour,  whose 
words  and  works  they  are,  the  Church  hath  com- 
manded them  to  be  read   and  heard  standing-^ 


THE  FIRST  SUKDAY  IN  ADVENT. 


153 


which  is  a  posture  of  reverence  and  resolution  to 
adhere  nnis' and  to  them.  Dr.  Hole. 

That  the  use  of  Epistles  and  Gospels  peculiar  to 
the  several  holydays  was  ancient,  appears  first  by 
ancient  Liturgies  :  secondly,  by  the  testimony  of 
tha  ancient  Fathers.  Let  St.  Augustin  testify  for 
the  Latin  Church,  in  his  preface  to  his  comment 
upon  ihe-Epistle  of  St.  John,  and  in  his  tenth  Ser- 
inon,  "  We  heard  first,"  says  he,  "  the  apostolical 
Lesson,  than  we  sang  a  Psalm,  after  that  the  Gos- 
pel v/as  read."  Now  let  St.  Chrysostom  testify  for 
the  Greek  ;  "  The  minister  stands  up,  and  with  a 
loud  voice  calls,  Let  its  attend :  then  the  Lessons 
are  begun  :"  which'  Lessons  are  the  Epistles  and 
Gospel?,  as  appears  in  his  Liturgy,  wliich  follow 
immediately  after  the  minister  hath  so  called  for 
attention. 

The  fitness  of  the  Epistle  and  Gospel  for  the 
day  it  belongs  to,  and  the  reason  of  the  choice,  will 
plainlv  appear,  if  we  observe  that  these  holy  festi- 
vsis  and  solemnities  of  the  Church  are  of  two  sorts ; 
the  more  high  days,  or  the  rest.  The  first  com- 
memorate the  signal  acts  or  passages  of  our  Lord 
in  the  redemption  of  mankind  ;  his  incarnation  and 
nativity,  circumcision,  manifestation  to  the  Gen- 
tibs:  his  fasting,  passion,  resurrection,  and  ascen- 
sion, the  sending  of  the  Holy  Ghost,  and  thereupon 
a  more  full  and  express  manifestation  of  the  sacred 
Trinity.  The  second  sort  is  of  inferior  days  that 
supply  the  intervals  of  the  greater,  such  as  are  either 
tho  remaining  Sundays,  wherein,  without  any  con- 
si'dsration  of  the  sequence  of  time,  (which  could 
only  be  regarded  in  the  great  feasts)  the  holy  doc- 
trine, deeds,  and  miracles  of  our  Lord,  are  the 
chief  matters  of  our  meditations,  or  else  the  other 
holydays.  And  for  all  these  holy  times  Ave  have 
Epistles  and  Gospels  very  proper  and  seasonable  ; 
for  not  only  on  high  and  special  days,  but  even  on 
those  also,  that  are  more  general  and  indifferent, 
some  respect  is  had  to  the  season,  and  the  holy  af- 
fections the  Church  then  aims  at:  as  mortification 
in  Lent;  joy,  hope,  newness  of  lift,  &c.  after  East- 
er ;  the  fruits  and  gifts  of  the  Spirit  and  preparation 
for  Christ's  second  coming,  in  the  time  between 
Pentecost  and  Adv,ent.  But  these  things  will  be 
sh^wii  in  the  discourse  of  the  holy  days  severally. 
As  for  the  Lessons,  although  they  have  another  or- 
der, and  very  profitable,  being  for  each  day  of  the 
week,  following  usually  the  method  of  chapters, 
ani  taking  in  the  Old  Testament  also,  (the  Com- 
munion dealing  chiefly  with  the  New,  as  most  fit 
for  the  nature  of  that  service,)  yet  in  them  also  re- 
ga.rd  h  had  to  the  more  solemn  times  by  select  and 
proper  readings,  as  hath  been  shewed:  this  being 
the  Church's  rule  and  method  (as  she  hath  it  from 
the  Apostle)  "  that  all  things  bs  done  unto  edify- 
ing," that  we  may  be  better  acquainted  with  God 
20 


and  with  ourselves,  with  what  has  been  done  for 
us,  and  what  is  to  be  done  by  us.  And  this  visible 
as  well  as  audible  preaching  of  Christian  doctrine 
by  these  solemnities  and  readings,  in  such  an  ad- 
mirable order,  is  so  apt  to  infuse  by  degrees  all  ne- 
cessary Christian  knowledge  into  us  ;  and  the  use 
of  it  to  the  ignorant  is  so  great;  "that  it  may 
well  be  feared"  (as  a  reverend  person  hath  fore- 
warned) that  "  when  the  festivals  and  solemnities 
for  the  birth  of  Christ  and  his  other  famous  passages 
of  life,  and  death,  and  resurrection,  and  ascension, 
and  mission  of  the  Holy  Ghost,  and  the  Lessons, 
Gospels,  and  Collects,  and  Sermons  upon  them,  be 
turned  out  of  the  Church,  together  with  the  Creeds 
also,  it  will  not  be  in  the  power  of  weekly  Sermons 
on  some  heads  of  religion  to  keep  up  the  know- 
ledge of  Christ  in  men's  hearts,"  &c.  And  no 
doubt,  for  this  and  other  good  reasons  which  he 
gives  us,  it  was,  that  the  primitive  Christians  were 
so  exact  and  religious  in  these  solemnities  and 
meditations  on  the  occasions  of  them;  and  there- 
fore the  Sermons  of  the  Fathers  were  generally  on 
the  readings  of  the  day,  as  hereafter  is  shewed. 
And  we  have  from  another  the  like  hand,  thus: 
"  The  blessings  of  God,  whereof  these  solemnities 
renew  the  remembrance,  are  of  that  esteem  to  the 
Church,  that  we  are  not  able  to  express  too  much 
thankfulness  in  taking  that  occasion  of  solemnizing 
his  service.  And  the  greatest  part  of  Christians 
are  such,  as  will  receive  much  improvement  in  the 
principal  mysteries  of  our  faith  by  the  sensible  in- 
struction, which  the  observation  of  such  solemnities 
yieldeth.  The  remembrance  of  the  birth,  the 
sufferings,  the  resurrection  of  Christ,  the  coming  of 
the  Holy  Ghost,  the  conversion  of  the  Gentiles  by 
sending  the  Apostles,  the  way  made  before  his  com- 
ing by  the  annunciation  of  the  angel,  and  the  com- 
ing of  the  Baptist,  as  it  is  a  powerful  mean  to  train 
the  more  ignorant  sort  in  the  understandingof  such 
great  mysteries,  so  it  is  a  just  occasion  for  all  sorts 
to  make  that  a  particular  time  of  serving  God,  upon 
which  we  solemnize  those  great  works  of  his." 

Bp.  Sparrow. 
The  Church  has  not  appointed  these  following 
Epistles  and  Gospels,  but  upon  special  relation  to 
the  time  wherein  they  are  read.  And  it  is  admi- 
rable to  see  with  what  order  and  wisdom  all  things 
are  disposed,  that  they  might  be  the  more  suitable 
for  putting  us  in  mind  of  what  we  are  about,  or 
what  we  have  to  do.  The  whole  year  is  distin- 
guished into  two  parts  ;  the  one  to  commemorate 
Chrst's  living  here  on  earth, and  the  other  to  direct 
us  to  live  after  his  example.  For  the  first  are  all  the 
Sundays,  appointed  from  Advent  to  Trinity  Sun- 
day ;  for  the  second,  all  the  Sundays  from  Trinity 
to  Advent  again.  And  because  the  first  part  is 
conversant  about  the  life  of  Christ,  and  the  mys- 


154 


THE  FIRST  SUNDAY  IN  ADVENT. 


teries  of  his  divine  dispensation,  therefore,  begin- 
ning at  Advent,  is  the  memory  of  his  incarnation 
celebrated  ;  and  after  that,  his  nativity  ;  then  his 
circumcision;  his  manifestation  to  the  Gentiles; 
his  doctrine  ;  his  miracles ;  his  passioii ;  his  bu- 
rial ;  his  resurrection  ;  his  ascension  ;  his  sending 
ol'the  Holy  Ghost;  all  in  the  most  perfect  order: 
ill  all  which  we  see  the  whole  story  and  course  of 
our  Saviour  in  manifesting  himself  and  his  divine 
mysteries  to  the  world.  So  that  the  Gospels,  read 
tlirough  this  part  of  the  year,  have  their  chief  end 
and  purpose,  to  make  us  know,  and  remember  or- 
derly with  grateful  hearts,  with  excellent  benefits 
God  ih2  Father  hath  communicated  to  us,  first  by 
his  Son.  and  then  by  his  Holy  Spirit ;  for  which 
unspeakable  goodness  we  fitly  end  this  division  of 
the  year,  with  giving  praise  and  glory  to  the  whole 
blessed  Trinity. 

The  second  part,  which  contains  all  the  Sundays 
after  that  till  Advent,  being  for  our  guidance  during 
our  pilgrimage  in  this  world,  hath  such  Gospels  in 
order  appointed,  as  may  most  easily  and  plainly 
lead  us  in  the  true  paths  of  Christianity:  that 
those,  which  are  regenerated  by  Christ,  and  initia- 
ted into  his  faith,  may  know  what  virtues  to  follow, 
and  what  vices  to  eschew.  Thus,  in  the  first  part, 
we  are  to  learn  the  mysteries  of  the  Christian  reli- 
gion ;  and,  in  thesecond,  to  practice  that  which  is 
agreeable  to  the  same.  For  so  it  behoves  us,  not 
onlv  to  know,  that  we  have  no  other  foundation  of 
our  religion,  but  Christ  Jesus,  born,  and  crucified, 
and  risen  for  us  ;  but  also  to  build  upon  this  foun- 
dation such  a  life  as  he  requires  of  us.  And  be- 
cause the  first  part  ends  with  Pentecost,  the  giving 
of  a  new  law  in  our  hearts,  therefore  the  second  part 
IS  to  begin  with  the  practice  of  that  law:  that  as 
the  children  of  Israel  did  pass  the  desert  by  the  di- 
lection  of  Moses,  so  we  may  pass  through  this 
vrorld  by  the  guidance  of  our  Saviour ;  and,  over- 
coming at  last  our  spiritual  enemies,  we  may  come 
to  our  heavenly  dwelling  place,  and  there  remain 
with  him  for  ever.  Bp.  Overall. 

The  Epistles  and  Gospels  are  thought  to  have 
been  at  first  selected  by  St.  Jerome,  and  put  into 
the  Lectionary  by  him.  It  is  certain  that  they  were 
very  anciently  appropriated  to  the  days  whereon 
we  now  read  them ;  since  they  are  not  only  of 
general  use  throughout  the  whole  western  Church, 
but  are  also  commented  upon  in  the  homilies  of 
several  ancient  fathers,  which  are  said  to  have  been 
preached  upon  those  very  days,  to  which  these  por- 
tions of  Scripture  are  now  afiixed.  So  that  they 
have  most  of  them  belonged  to  the  same  Sundays 
and  Holy-days  we  now  use  them  on,  for  above 
twelve  hundred  years;  as  I  might  easily  show  from 
several  authorities. 

In  all  the  old  Common  Prayer  Books,  except  the 


Scotch  one,  the  Epistles  and  Gospels  were  taken 
out  of  the  Great  Bible,  neither  of  the  two  last 
translations  being  extant  when  the  Common  Pray- 
er was  first  compiled.  But  in  regard  of  the  many 
defects  whictt  were  observed  in  that  version,  and 
upon  the  petition  of  the  Presbyterian  commission- 
ers at  the  Savoy  conference,  the  commissioners  on 
the  Church  side  concluded  that  ail  the  Epistles  and 
Gospels  should  be  used  according  to  the  last  trans- 
lation. Wheathj. 

(4.)  For  the  greater  solemnity  of  the  three  prin- 
cipal holy-days,  "  Christmas-day,  Easter-day,"  and 
"  Whit-sunday,"  the  Church  hath  appointed  cer- 
tain days  to  attend  them  :  some  to  go  before,  and 
others  to  come  after  them.  Before  '•  Chrigtmas" 
are  appointed  four  '•  Advent-Sundays,"  so  called, 
because  the  design  of  them  is  to  prepare  us  for  a 
religious  commemorr.uon  of  the  "  Advent,"  or  com- 
ing of  Christ  in  the  flesh.  The  Ren^an  ritualists 
would  have  the  celebration  of  this  holy  season  to 
be  apostolical,  and  that  it  was  instituted  by  St. 
Peter.  But  the  precise  time  of  its  institution  is 
not  so  easily  to  be  determined  :  though  it  certainly 
had  its  beginning  before  the  year  450,  because 
Maxiinus  Tauriuensis,  who  lived  about  tbat  time, 
writ  a  homily  upon  it.  And  it  is  to  be  observed, 
that  for  the  more  strict  iind  religious  observation  of 
this  season,  courses  of  sermons  were  formerly 
preached  in  several  cathedrals  on  Wednesdays 
and  Fridays,  as  is  now  the  usual  practice  in  Lent. 
And  we  find  by  the  Salisbury  Missal,  that  before 
the  Reformation  there  Avas  a  special  Epistle  and 
Gospel  relating  to  Christ's  Advent,  appointed  for 
those  days  during  all  that  time.  Wheatly. 

It  should  be  observed  here,  that  it  is  the  peculiar 
computation  of  the  Church,  to  begin  her  year,  and 
to  renew  the  annual  course  of  her  service,  at  this 
time  of  "Advent,"  therein  diSering  from  all  other 
accounts  of  time  whatsoever.  The  reason  of  v,'hich 
is,  because  she  does  not  number  her  days,  or  mea- 
sure her  seasons,  so  much  by  the  motion  of  the 
sun,  as  by  the  cdurse  of  our  Saviour;  beginning 
arid  counting  on  her  year  with  him,  who,  being  the 
true  "  Sun  of  Righteousness,"  began  now  to  rise 
upon  the  world,  and,  as  "the  Day-star  on  high," 
to  enlighten  them  that  sat  in  spiritual  darkness. 
Bp.  Overall,  Wheatly. 

The  lessons  and  services  therefore  for  the  four 
first  Sundays  in  her  liturgical  year  propose  to  our 
meditations  the  two-fold  Advent  of  our  Lord  Jesus 
Christ;  teaching  us  that  it  is  he,  who  was  to  come 
and  did  come,  to  redeem  the  world  :  and  that  it  is 
he  also,  who  shall  come  again,  to  be  our  Judge. 
The  end  proposed  by  the  Church  in  setting  these 
two  appearances  of  Christ  together  before  us,  at 
this  time,  is  to  beget  in  our  minds  proper  disposi- 
tions to  celebrate  the  one  and  expect  the  other. 


THE  FIRST  SUNDAY  IN  ADVENT. 


155 


^  This  Collect  is  to  he  repeated  every  day^ 
with  the  other  Collects  in  Advent^  until 
Christmas  day. 

The  Epistle.     Rom.  xiii.  S.  (6.) 

OWE  no  man  any  thing,  but  to  love  one 
another ;  for  he  that  lovcth  another  has  ful- 
filled the  law.  For  this,  Thou  shalt  not 
commit  adultery,  Thou  shalt  not  kill,  Thoa 
shalt  not  steal,  Thou  shalt  not  bear  false 
witness,  Thou  shalt  not  covet ;  and  if  there 
be  any  other  commandment,  it  is  briefly 
comprehended  in  this  saying,  namely,  Thou 
shalt  love  thy  neighbour  as  thyself     Love 

that  so  with  joy  and  thankfulness  we  may  now  "  go 
to  Bethlehem,  and  see  this  great  thing  which  is 
come  to  pass,  which  the  Lord  hath  made  known  to 
u?:,"  even  the  Son  of  God,  come  to  visit  us  in  great 
humility :  and  thence  with  faith  unfeigned  and 
hope  immoveable,  ascend  in  heart  and  mind  to 
meet  the  same  Son  of  God  in  the  air,  coming  in 
glorious  majesty  to  judge  the  quick  and  dead. 

Bp.  Home. 

(5.)  The  Collect  appointed  for  the  day,  which  is 
taken  out  of  both  the  Epistle  and  the  Gospel,  and 
relates  to  both,  puts  us  in  mind  of  a  double  Advent 
or  coming  of  the  Son  of  God :  the  one  respects 
this  life,  when  he  came  as  a  Saviour  "to  visit  us 
in  great  humility ;"  the  other  respects  the  life  to 
come,  when  he  shall  come  as  a  Judge  "  in  his  glori- 
ous Majesty  to  judge  both  the  quick  and  the  dead." 
And  to  prepare  us  for  both,  the  Church  teaches  us 
to  pray  this  day  for  "grace,  that  we  may  cast  away 
the  works  of  darkness,  Cind  put  upon  us  the  armour 
of  light,  now  in  the  time  of  this  mortal  life,  that  at 
the  last  day  we  may  rise  to  life  immortal." 

The  Epistle  for  the  day,  out  of  which  the  Col- 
lect was  taken,  directs  us  to  those  graces  of  God's 
Holy  Spirit,  and  acts  of  a  good  life,  that  are  ne- 
cessary to  qualify  and  fit  us  to  celebrate  the  coming 
of  the  Son  of  God  in  the  flesh,  and  to  make  us 
partakers  of  the  benefit  and  joy  of  his  appearance. 

Dr.  Hole. 

The  gospel  acquaints  us  with  his  humble,  yet 
triumphant  entry  into  Jerusalem.  It  should  seem 
at  first  perhaps  more  proper  to  Christ's  passion  than 
to  his  birth :  but  it  is  read  now  principally  for  those 
words  in  it,  "Blessed  is  he  that  cometh  in  the 
name  of  the  Lord ;"  that  is,  Blessed  is  he  for  com- 
ing in  the  flesh,  the  cause  of  all  our  joy,  for  which 
we  can  never  say  enough,  "  Hosannah  in  the  high- 
est." Dr.  Hole,  Ep.  Sparrow. 

(6.)  It  is  the  drift  and  design  of  this  Epistle,  to 
induce  us  to  lay  aside  all  wicked  and  sinful  practi- 
ces, that  unfit  us  for  the  coming  of  our  Saviour ; 
and  to  adorn  ourselves  with  all  those  graces  and 


worketh  no  ill  to  his  neighbour  ;  therefore 
love  is  the  fulfiliing  of  the  law.  And  that, 
knowing  the  time,  that  now  it  is  high  time  to 
awake  out  of  sleep  :  for  now  is  our  salvation 
nearer  than  when  we  believed.  The  night 
is  far  spent,  the  day  is  at  hand  ;  let  us  there- 
fore cast  off  the  works  of  darkness,  and  let 
us  put  on  the  armour  of  light.  Let  us  walk 
honestly,  as  in  the  day  ;  not  in  rioting  and 
drunkenness,  not  in  chambering  and  wanton- 
ness, not  in  strife  and  envying.  But  put  ye 
on  the  Lord  Jesus  Christ,  and  make  not 
provision  for  the  flesh,  to  fulfil  the  lusts 
thereof 


virtues,  that  serve  to  qualify  us  for  his  Advent,  and 
to  prepare  us  for  the  great  festival  of  his  Nativity. 

Let  us  then  from  hence  learn,  first,'  to  "  cast  off 
all  the  works  of  darkness"  which  are  put  to  shame 
and  discomfitted  by  the  light.  Let  us  avoid  the 
night  works  of  "rioting,  and  drunkenness,  of 
chambering  and  wantonness,  of  strife  and  envy- 
ing," which  cannot  bear  the  light,  but  seek  darkness 
and  disguises  to  cover  their  foulness  and  deformity. 
The  night  of  ignorance  and  persecution  is  now  v/ 
farther  spent  with  us,  than  it  was  with  these  Ro- 
mans, and  we  are  better  instructed  in  the  evil  and 
danger  of  all  sinful  courses  :  and  therefore  it  will 
not  become  us  to  live  any  longer  in  them,  for  ifwe 
do,  "  this  will  be  our  condemnation  that  light  is 
come  into  the  world,  and  Ave  love  darkness  rather 
than  light,  because  our  deeds  are  evil."  Let  us  re- 
member that  it  is  beneath  the  dignity  of  a  man  or 
the  simplicity  and  sincerity  of  a  Christian,  to  do 
what  he  dares  not  own,  and  to  covet  masks  and 
vizards  to  hide  the  deformity  of  his  ways:  espe- 
cially on  considering,  that  they  will  ere  long  be 
exposed  before  angels  and  men,  to  his  eternal  shame 
and  confusion  of  face ;  which  should  make  us  hate 
all  those  things  that  hate  the  light. 

Secondly,  Let  us  "  put  on  the  armour  of  light,'' 
which  will  defend  us  from  all  shame  and  rebuke 
now,  and  at  last  bring  us  to  the  light  of  everlasting 
life.  Let  us  have  "our  loins  girt  about  with  truth, 
having  on  the  breast-plate  of  righteousness,  and 
our  feet  shod  vvith  the  preparation  of  the  Gospel 
of  peace ;"  that  being  thus  armed  v/e  may  be  fur- 
ni.shed  with  spiritual  strength  enough  to  vanquish 
all  temptations,  and  to  quench  all  the  fiery  darts  of 
Satan ;  looking  for  the  blessed  hope  and  appearance 
of  our  Lord  and  Saviour  Jesus  Christ,  especially 
now  in  the  time  of  this  mortal  life,  when  the  Son 
of  God  came  to  visit  us  in  great  humility,  tliat  we 
may  be  prepared  for  his  second  coming  in  his  glo- 
rious Majesty,  and  from  this  mortal  life  may  be 
translated  to  a  blessed  immortality ;  which  God 
grant,  for  the  merits  of  Jesus  Christ,  to  whom  with 


156 


THE  SECOND  SUNDAY  IN  ADVENT. 


The  Gospel.  St.  Matt.  xxi.  1.  (7.) 
WHEN  they  drew  nicrh  unto  Jerusalem, 
and  were  come  to  Bethpha^e,  unto  the  mount 
of  Olives,  then  sent  Jesus  two  disciples,  say- 
ins:  unto  them,  Go  into  the  village  over 
ao;ainst  you,  and  straightway  ye  shall  find 
an  ass  tied  and  a  colt  with  her  :  loose  them, 
and  hiino  them  unto  me.  And  if  any  man 
say  aught  unto  you,  ye  shall  say,  The  Lord 
hath  n'eed  of  them  ;  and  straightway  he 
will  send  them.  All  this  was  done,  that  it 
might  be  fulfilled  which  was  spoken  by  the 
prophet,  saying,  Tell  ye  the  daughter  of  Si- 
on,  Behold,  thy  King  coraeth  unto  theCj 
meek,  and  sitting  upon  an  ass,  and  a  colt  the 
foal  of  an  ass.  ^And  the  disciples  went,  and 
did  as  Jesus  commanded  them  ;  and  brought 
the  ass  and  the  colt,  and  put  on  them  their 
clothes,  and  they  sat  hnn  thereon.  And  a 
very  great  multitude  spread  their  garments 
in  the  way ;  others  cut  down  branches 
from  the  trees,  and  strewed  them  in  the  way. 
And  the  multitudes  that  went  before,  and 
that  followed,  cried,  saying,  Plosanna  to  the 
Son  of  David  :  blessed'is  he  that  cometh  in 
the  name  of  the  Lord  ;  Hosanna  in  the  high- 

the  Father  and  the  Holy  Ghost,  be  all  glory  aud 
honour  now  and  for  evermore.  Dr.  Hole. 

(7.)  The  prophecy  alluded  to  in  this  Gospel,  was 
delivered  by  Zechariah  500  years  before  the  Advent 
of  Christ.  And  St.  Matthew  affirmeth  it  to  have 
had  its  accomplishment,  when  our  Lord  entered 
Jerusalem  in  the  manner  here  described,  amidst  the 
acclamations  of  the  attending  multitude.  The  pre- 
diction was  thus  literally  and  most  exactly  fulfilled 
m  Jesus  of  Nazareth.  No  other  king,  with  these 
characteristic  marks  about  him,  ever  thus  came  to 
Sion  before  him ;  and,  since  the  Jews  rejected  him, 
they  have  lost  their  temple,  their  city,  and  their 
country;  nor  has  there  been  any  Sion  to  which 
their  King  might  come,  Jerusalem  would  not  re- 
joice on  the  day,  when  the  prophet  had  enjoined 
her  to  rejoice,  and  therefore  she  has  had  cause  to 
mourn  from  that  day  to  this. 

From  this  passage  it  appears  that  religion  hath 
its  joys  :  a  prophet  calleth  us  to  exult  and  shout : 
and  often  as  this  holy  season  returneth,  the  Church 
secondeth  the  call.  Her  services  dispel  the  gloom 
of  melancholy,  and  put  gladness  into  the  hearts  of 
all  her  children.  They  are  wonderfully  calculated 
to  reijew  good  impressions  in  our  minds,  to  increase 
our  faith,  to  invigorate  our  hope,  to  blow  up  the 
sacred  fires  of  devotion  and  charity,  and  to  fill  us 
with  holy  and  heavenly  tempers.  They  produce  a 
joy,  '•  which  no  man  taketh  from  us,"  and  in  which 
"  a  stranger  intermeddleth  not :"  they  inspire  a  plea- 
sure, which  no  pain  can  overcome,  of  which  no 


est.  And  when  he  was  come  into  Jerusalem, 
all  the  city  was  moved,  saying.  Who  is  this? 
And  the  multitude  said,  This  is  Jestis,  the 
Proohet  of  Nazareth  of  Galilee.  And  Jesus 
went  into  the  temple  of  God,  and  cast  out 
all  them  that  sold  and  bought  in  the  temple, 
and  overthrew  the  tables  of  the  money- 
changers, and  the  seats  of  them  that  sold 
doves,  and  said  unto  them.  It  is  written,  My 
house  shall  be  called  the  house  of  prayer  ; 
but  ye  have  made  it  a  den  of  thieves. 


Wtz  cSccouti  ^uiitJas  in  Etibcut.  (s.) 

The  Collect. 

BLESSED  Lord,  who  hast  caused  all 
holy  Scriptures  to  be  written  for  our  learn- 
inff ;  grant  that  we  may  in  such  wise  hear 
them,  read,  mark,  learn,  and  inwardly  digest 
them,  that,  by  patience,  and  comfort  of  thy 
holy  Word,  we  may  embrace  and  ever  hold 
fast  the  blessed  hope  of  everlasting  lite, 
wliich  thou  hast  given  us  in  our  Saviour 
Jesus  Christ,     Amen. 

time  can  deprive  us,  and  which  death  will  perfect 
and  insure  to  us  forever.  Perverse  Jerusalem  re- 
jected joy,  and  chose  sorrow  for  her  portion.  Glad 
tidings  came  to  the  Gentiles,  and  were  gladly  re- 
ceived. The  Christian  Church,  formed  of  them, 
is  now  the  daughter  of  Sion,  and  the  new  Jerusa- 
lem. To  her  the  promises  are  transferred  and 
made  good.  She  therefore  obeyeth  the  prophet's 
injunction ;  she  continually,  with  the  holy  virgin, 
"magnifieth  the  Lord,  and  her  spirit  rejoiceth  m 
God  her  Saviour."  Bp.  Home. 

(S.)  The  Church  to  prepare  us  ffirther  for  Christ's  ^  i 
coming  in  the  flesh,  sends  us  this  day,  as  Christ 
did  the  Pharisees,  to  (he  holy  Scriptures,  "for  they 
are  they  that  testify  of  him  :"  all  the  prophecies  and 
promises  concerning  him  being  recorded  there  for 
our  benefit.  The  Collect  for  the  day  reminds  us. 
that  God  hath  "  caused  all  holy  Scriptures  to  be 
written  for  our  learning,"  and  teaches  us  to  pray 
that  we  may  receive  and  use  them  aright.  The 
Epistle,  out  of  which  the  Collect  was  taken,  tells  us 
likewise  in  the  beginning,  that  '■  whatsoever  things 
were  written  aforetime,  were  written  for  our  learn- 
ing," that  is,  that  the  history  and  prophecies  of  old. 
as  well  as  the  latter  precepts  or  promises,  were  all 
designed  for  our  instruction,  "that  we  through  pa- 
tience and  comfort  of  the  Scriptures  might  have 
hope."  The  Gospel  treats  of  Christ's  second  com- 
ing to  judgment:  an  excellent  preparadve  for  the 
approaching  commemoration  of  his  first  coining. 

Dr.  Hole. 


\ 


THE  SECOND  SUNDAY  IN  ADVENT. 


IBT 


The  Epistle.  Rom.  xv.  4.  (9.) 
WHATSOEVER  things  were  written 
aforetime,  were  written  for  our  learning ;  tliat 
we,  through  patience,  and  comfort  of  the 
Scriptures,  mi^ht  have  hope.  Now  the  God 
of  patience  and  consolation  grant  yon  to  be 
like-minded  one  towards  another,  according 
to  Christ  Jesus  :  that  ye  may  with  one  mind 
and  one  mouth  glorify  God,  even  the  Father 
of  our  Lord  Jesus  Christ,  Wherefore  re- 
ceive ye  oric  another,  as  Christ  also  received 
us,  to  the  glory  of  God.  Now  I  say,  that 
Jesus  Christ  was  a  minister  of  the  circumcis- 
ion, for  the  truth  of  God,  to  confirm  the 
promises  made  unto  the  fathers:  and  that 
the  Gentiles  might  glorify  God  for  his  mer- 
cy ;  as  it  is  written,  For  this  cause  I  will 
confess  to  thee  among  the  Gentiles,  and 
sing  unto  thy  name  :  and  again  he  saith, 
Rejoice,  ye  Gontiles,  with  his  people :  and 
again.  Praise  the  Lord,  all  ye  Gentiles ; 
and  laud  him,  all  ye  people.  And  again 
Esaias  saith,  There  shall  be  a  root  of  Jesse, 
and  he  that  shall  rise  to  reign  over  the  Gen- 
tiles, in  him  shall  the  Gentiles  trust.  Now 
the  God  of  hope  fill  you   with  all  joy  and 

(9.)  The  ends,  for  which  St.  Paul  in  this  passage 
says  the  Scriptures  were  designed,  are  an  excellent 
direction  how  to  judge  of  our  improvement  by  read- 
ing and  hearing  the  word  of  God.  He  tells  us,  that 
the  proofs  to  be  produced  of  it  are  "  patience"  and 
"  comfort,"  and  "  hope."  Would  a  man  then  de- 
monstrate that  he  hath  profited  by  the  Scriptures  1 
Let  him  apply  to  himself  these  proofs.  Hath  he 
learned  meekness  and  moderation  to  them  who 
differ  from  him?  Does  he*see  the  ignorance  and 
infirmities  of  "  weaker**  Christians  with  temper  and 
compassion  ;  and,  instead  of  censuring  and  despis- 
ing, labour  to  inform  them  better,  and  gain  upon 
their  affections  by  methods  of  gentleness,  and  ah 
becoming  condescensions?  Can  he  bear  the  re- 
proaches of  them  who  are  in  the  wrong,  Avhen  he 
knows  himself  in  the  right  ?  Can  he  put  up  with 
injuries  for  God's  sake,  and  quietly  submit  to  afflic- 
tion, when  Providence  lays  it  upon  hira?  Does  he 
support  himself  in  hardships  and  temptations,  under 
calumny  and  causeless  contradiction,  by  the  ex- 
ample of  a  suffering  Saviour,  and  those  other  bright 
patterns  of  meekness  and  perseverance,  whose 
trials  and  praises  are  recorded  in  those  books  ? 
Does  he  laboijr  diligently  for  peace  and  order, 
charity  and  godly  unity  ?  This,  if  he  does,  he  is 
instructed,  and  mighty  in  the  Scriptures,  indeed. 
But  till  the  virtues,  commemorated  and  command- 
ed there,  are  copied  out  into  his  disposition  and 
practice,  "  though  he  understand  all  mysteries  and 


peace  in  believing,  that  yc  may  abound  in 
hope,  through  the  power  of  the  Holy  Ghost. 

The  GosjJel.  St,  Luke  xxi.  25,  (10.) 

AND  there  shall  be  signs  in  the  sun,  and 
in  the  moon,  and  in  the  stars  ;  and  upon  the 
earth  distress  of  nations,  with  perplexity  ; 
the  sea  and  the  waves  roaring  ;  men's  hearts 
failino;  them  for  fear,  and  for  lookino-  after 
those  things  which  are  coming  on  the  earth; 
for  the  powers  of  heaven  shall  be  shaken. 
And  then  shall  they  see  the  Son  of  man 
coining  in  a  cloud  with  poWer  and  great 
glory.  And  when  these  things  begin  to 
come  to  pass,  then  look  up,  and  lift  up  your 
heads  ;  lor  your  redemption  draweth  nicrh. 
And  he  spake  to  them  a  parable,  Behold  the 
fig  tree,  and  all  the  trees  ;  when  they  now 
shoot  forth,  ye  see  and  know  of  your  own 
selves,  that  summer  is  now  nigh  at  hand.  So 
likewise  ye,  when  ye  see  these  things  come 
to  pass,  know  ye  that  the  kingdom  of  God 
is  nigh  at  hand.  Verily  I  say  unto  you, 
This  generation  shall  not  pass  away  till  all 
be  liilfilled.  Heaven  and  earth  shall  pass 
away  ;  but  my  words  shall  not  pass  away. 

all  knowledge,"  (1  Cor.  xiii.  2,  viii.  2,)  yet  this  apos- 
tle tells  him  roundly,  that  all  this  while  "  he  is  no- 
thing," and  "  knows  nothing,  as  he  ought  to  know." 

Dean  Stanhope. 
(10.)  In  its  primary  acceptation  this  prophecy 
relates  to  the  destruction  of  Jerusalem.  But  the 
forms  of  expression  and  the  images  are  for  the  most 
part  applicable  also  to  the  day  of  judgment  j  and  an 
allusion  to  that  great  event,  as  a  kind  of  secondary 
object,  runs  through  it.  This  is  a  very  common 
practice  in  the  prophetic  writings,  where  two  sub- 
jects are  frequently  carried  on  together.  Thus  our 
Saviour  here  holds  out  the  destruction  of  Jerusalem, 
as  a  type  of  the  dissolution  of  the  world :  giving 
thereby  at  the  same  time  a  most  interesting  ad- 
monition to  his  immediate  hearers  the  Jews,  and  a 
most  awful  lesson  to  all  his  future  disciples  :  so  that 
the  benefit  of  his  predictions,  instead  of  being  con- 
fined to  one  occasion  or  to  one  people,  is  by  this 
admirable  management  extended  to  every  subse- 
quent period  of  time,  and  to  the  whole  Christian 
world.  Bp.  Porteus.  As  the  former  prophecy  was 
fulfilled  in  the  destruction  of  Jerusalem,  so  will  the 
latter  be  fulfilled  at  the  general  day  of  judgment, 
of  which  Jerusalem's  visitation  was  a  type.  How 
will  the  glory  and  terror  of  that  day  dazzle  the  eyes 
and  terrify  the  hearts  of  all  the  enemies  of  Christ ' 
how  will  it  delight  the  eyes  and  rejoice  the  hearts 
of  all  that  love  and  fear  him,  that  serve  and  obey 
him !    Then  indeed,  when  the  "hearts"  of  wicked 


158 


THE  THIRD  SUNDAY  IN  ADVENT. 


^iie  SThCrtr  Stmtras  in  ^triscnt.  (n.) 

The  Collect. 

O  LORD  Jesus  Christ,  who  at  thy  first 
coming  didst  send  thy  messenger  to  prepare 
thy  way  before  thee  ;  grant  that  the  Minis- 
■ters  and  Stewards  of  thy  mysteries  (12.)  may 
likewise  so  prepare  and  make  ready  thy  way, 
by  turning  the  hearts  of  the  disobedient  to  the 
wisdom  of  the  just,  that,  at  thy  second  com- 
ing ;o  judge  the  world,  we  may  be  found  an 
acceptable  people  in  th^r  sight,  who  livestand 
reignest  with  the  Father  and  the  Holy  Spirit, 
ever  one  God,  world  without  end.  Amen. 
The  Epistle.    \  Cor.  iv.  1.  (13.) 

LET  a  man  so  account  of  us,  as  of  the 
Ministers  of  Christ,  and  Stewards  of  the 

"  men  shall  be  failing  them  for  fear,"  then  mavV  the 
rigliteous  "  look  up  and  lift  up  their  heads,  for  their 
redemption  draweth  nigh."  Burkitt. 

(11.)  The  Collect  for  this  day,  adverting  again 
10  the  first  coming  of  Christ  in  the  flesh,  and  to  his 
second  coming  to  judgment,  reminds  us,  that,  as 
there  was  a  messenger  to  prepare  his  way  for  the 
one,  so  also  there  are  ministers  and  stewards  to 
make  ready  his  way  for  the  other:  and  furnishes 
us  with  a  prayer,  that  as  the  former  faithfully  dis- 
charged his  office  at  Christ's  first  coming,  so  the 
latter  may  perform  theirs  by  way  of  preparation  for 
hi-3  second.  Who  that  first  messenger  Avas ;  and 
Avlio  the  ministers  and  stewards  now  are.  and  how 
they  are  to  perform  their  office  in  preparing  the  way 
of  the  Lord ;  the  fepistle  informs  us  as  to  the  latter 
point,  and  the  Gospel  as  to  the  former.    Dr.  Hole. 

(12.)  See  1  Cor.  iv.  1.  The  mysteries  of  God 
are  those  counsels  of  the  divine  will  concerning 
the  salvation  of  lost  mankind,  which  were  kepi 
wholly  secret  from  the  far  greater  part  of  the  world, 
and  discovered  only  in  a  small  measure  even  to  the 
Jews  ;  but  are  now  fully  made  known  to  all  man- 
kind by  the  Apostles  and  other  preachers  of  the 
Gospel,  who  are  therefore  calfed"  the  stewards"  of 
them,  because  they  are  intrusted  with  them  by 
God,  and  distribute  and  disperse  the  knowledge  of 
them.  Dr.  Bennet. 

(13.)  From  this  day's  Epistle  we  may  learn,  1. 
Who  are  the  officers  appointed  to  make  ready  the 
way  for  Christ's  coming  to  Judgment ;  namely,  the 
ministers  and  stewards  of  his  holy  mysteries,  who  are 
therefore  to  be  received  and  respected  accordingly. 
We  are  here  bid  so  to  '•  account  of  them  as  of  the 
ministers  of  Christ  and  stewards  of  the  mysteries 
of  God ;"  and  so  to  think  them  worthy  of  double 
hono'^r,  as  well  for  his  sake  to  whom  they  belong, 
as  for  the  work's  sake  about  which  they  are  em- 
ployed. Their  calling  is  the  highest  upon  earth, 
their  employment  the  noblest,  and  their  message 


mysteries  of  God.  Moreover,  it  is  required 
in  stewards,  that  a  man  be  found  faithful. 
But  with  me  it  is  a  very  small  thing,  that 
I  should  be  judged  of  you,  or  of  man's  judg- 
ment :  yea.  1  judge  not  mine  own  self  For 
I  know  nothing  by  myself,  yet  am  I  not 
hereby  justified  ;  but  he  that  judgeth  me  is 
the  Lord.  '^Pherefore  judge  nothing  before 
the  time,  until  the  Lord  come,  who  both  will 
bring  to  light  the  hidden  things  of  dark- 
ness, and  will  make  manifest  the  coun- 
sels of  the  hearts  :  and  then  shall  every  man 
have  praise  of  God. 

The  Gospel.  St.  Matt.  xi.  2.  (14.) 
NOW  when  John  had  heard  in  the  pris- 
on the  works  of  Christ,  he  sent  two  of  his 
disciples,  and  said  unto  him.  Art  thou  he 

the  most  honourable;  the  embassadors  of  Christ,     j 
sent  to  treat  with  men  about  their  everlasting  peace     \ 
and  salvation.     And  as  a  prince  reckons  himself 
honoured,  or  affronted,  in  the  good  or  bad  usage  of    ' 
his  embassadors,  so  Christ  accounts  himself   re-     i 
spected  or  despised  in  the  good  or  ill  treatment  of  his 
ministers ;  and  therefore  the  apostle  gives  a  strict 
charge  to  all  people,  to  "  know  them  that  are  over 
them  in  the  Lord,  and  admonish  them,  and  to  es- 
teem them  very  highly  in  love  for  their  work's  sake.'' 
1  Thess.  V.  13.     And  the  author  to  the  Hebrews 
exhorts  us  to  "  obey  them  that  have  the  rule  over 
us  in  the  Lord,  and  subiiiit  ourselves,  for  they  watch 
for  our  souls,  as  they  that  must  give  account,  that 
they  may  do  it  with  joy,  and  not  with  grief. '  Heb. 
xiii.  17. 

2.  If  Christ's  ministers  are  to  make  the  way 
ready  for  his  second  coming,  then  we  may  learn 
hence  to  hearken  to  them,  and  receive  their  mes- 
sage ;  the  words  they  deliver  are  from  God,  and 
therefore  to  be  received  witti  all  reverence  and 
veneration,  and  to  be  counted  v/orthy  of  all  accep- 
tation. As  the  ministers  and  stewards  of  God's 
house  are  to  be  faithful  in  delivering  their  Master's 
will,  so  are  the  people  to  be  careful  of  receiving 
and  observing  it:  "he  that  heareth  you,"  saith 
Christ,  "heareth  me;  and  he  that  despiseth  you, 
despiseth  me  ;  and  he  that  despiseth  me,  despiseth 
him  that  sent  me."  Luke  x.  16.  And  dreadful 
will  be  the  doom  of  all  such,  wlio  shall  be  found 
despisers  of  God,  and  of  Christ.  Dr.  Hole. 

(14.)  From  the  method  here  taken  by  the  Bap- 
tist, to  satisfy  his  disciples  that  Jesus  \vas  the 
Christ,  we  may  observe  what  sort  of  evidence  the 
Christian  religion  stands  upon.  Miracles,  done 
frequently,  publicly,  before  unbelievers,  before  ene- 
mies, men  who  could  not  deny,  and  yet  would  have 
been  glad  with  all  their  heart  to  find  any  flaw  in 
them,  any  shelter  for  their  infidelity  ; — These  car- 
ried in  them  a  sufficient  conviction. — But  to  whom  1 


THE  FOURTH  SUNDAY  IN  ADVENT. 


159 


that  should  come,  or  do  we  look  for  another  ? 
Jesus  answered,  and  said  unto  them,  Go, 
and  show  John  a^ain  those  thinG;s  which  ye 
do  hear  and  see  :  the  blind  receive  their 
sight,  and  the  lame  walk,  the  lepers  are 
cleansed,  and  the  deaf  hear,  the  dead  are 
raised  up,  and  the  poor  have  the  gospel 
preached  to  them  :  and  blessed  is  he  v/hoso- 
ever  siiall  not  be  offended  in  me.  And  as 
tiiey  departed,  Jesus  beo;an  to  say  unto  the 
nuiltitades  concerning  John,  What  went  ye 
out  in  to  the  wilderness  to  see?  A  reed  shaken 
with  the  wmd?  But  what  went  ye  out  for 

To,all  v/ho  would  attend  to  them,  who  would  com- 
pare prophecies  and  events,  and  acknowledge!  liim 
for  the  Messias,  in  whom  these  two  concurred. 
But  even  these  did  not  pretend  to  boar  down  preju- 
dice and  passion,  peevish  and  resolute  perverse- 
ness.  Blessed  are  they  that  are  not  offended ; 
because  they  submit  to  that  proof,  which  Almighty 
God  hath  given  of  his  truth,  and  are  content  to 
hearken  to  reason,  in  despite  of  all  the  solicitations 
of  the  world,  and  corrupt  nature,  to  the  contrary. 
But  still  "  offended"  many  will  be.  Religion  will 
always  be  spoken  against ;  and  the  rock  on  which 
our  hopes  are  built,  will  continue  "  a  stone  of  stum- 
bling to  the  unbelieving  and  disobedient."  1  Pet.  ii. 
8.  And  since  we  have  fair  warning  that  thus  it 
will  be,  this  ought  not  to  unsettle  us  in  our  princi- 
ples, but  rather  to  confirm  us  in  the  belief  of  a  Gos- 
pel, the  truth  of  which  is  manifest,  even  in  this 
particular  too.  It  should  awaken  our  care  and  cir- 
cumspection, that  while  so  many  are  ready  to  de- 
spise and  take  offence  at  Christ  and  his  word,  we 
be  not  found  among  them,  that  contribute  to,  or  give 
just  occasion  lor  it.  No,  rather  let  us  labour  by  a 
more  vigorous  zeal  for  God,  and  unwearied  per- 
severance in  Avell-doing,  to  put  to  silence  the  igno- 
rance and  malice  of  foolish  and  gainsaying  men. 

2.  Secondly,  It  may  not  be  unseasonable  upon 
this  occasion,  to  observe  the  season  proper  for  mira- 
cles. They  are  necessary  to  establish  new  doc- 
trines, and  to  convert  unbelievers  ;  but,  when  alleged 
for  doctrines  sufficiently  established  already  ;  when 
wrought  or  boasted  of,  only  among  people  already 
possessed  with  a  behef  of  the  points  they  are  made 
to  countenance  ;  when  in  a  manner  that  seems  to 
fear  the  being  observed,  or  detected  rather,  by  those 
of  a  contrary  persuasion  ;  they  are  then  quite  out  of 
proper  time  and  place,  and  do  not  create  faith,  so 
much  as  suspicion  and  fraud.  Our  Lord  proved 
the  force  of  his  miracles,  by  shewing  their  agree- 
ment with  the  predictions,  that  such  should  be 
wrought  by  the  Messias.  But  the  same  Lord  hath 
warned  us,  that  "in  the  last  days  "  there  shall  be 
"lying  wonders  ;"  (Matt.  xxiv.  24,  26;)  and  there- 
fore we  have  reason  to  believe,  that  the  pretended 


to  see  ?  A  man  clothed  in  soft  raiment  ?  Be- 
hold, they  that  w«^ar  soft  clothing  are  in 
kings'  houses.  But  what  went  ye  out  for  to 
see  ?  A  prophet  ?  yea,  I  say  unto  you,  and 
more  than  a  prophet.  For  tliisis  he  of  whom 
it  is  written,  Behold,  I  send  my  messeno-er  he 
fore  thy  face,  which  shall  prepare  thy  way 
before  thee. 


Kl\t  fourth  <Stir.tin:g  in  SltJbcut.  (i5.) 

The  Collect., 
O  LQRDj  raise  up  ^ve  pray  thee,  thy  pow-       / 

workers  of  them  in  those  days  are  "  false  prophets 
and  false  Christs."  So  great  a  difference  there  is 
between*  the  miracles  of  Christ,  which  were  fore- 
told on  purpose  that  men  might  believe  and  besav 
ed  by  them;  and  those  wonders  of  a  more  modern 
date,  which  were  foretold  on  purpose  that  men 
might  not  believe  and  be  seduced  by  them. 

3.  Lastly,  When  St.  John  Baptist  here  is  said 
to  "prepare  the  way  of  the  Lord  before  him,"  we 
should  do  well  to  recollect  wherein  that  preparation 
consisted.  And  every  one  in  his  station,  but  es- 
pecially the  ministers  of  the  Gospel,  who  are  mes- 
sengers sent  express  upon  this  errand,  sliould  be 
careful  to  make  ready  the  way  to  his  second,  as 
that  harbinger  did  for  his  first,  coming.  For,  the 
preparations  are  in  both  cases  the  same ;  making 
guilty  people  sensible  of  their  sins,  reproving  open 
wickedness,  unmasking  hypocrisy,  beating  down 
spiritual  pride  ;  importuning  men  to  repentance,  by 
representing,  with  a  faithful  zeal,  the  horrible  mis- 
chiefs and  dreadful  conclusion  of  a  wicked  course 
of  life,  and  the  terrors  of  that  Master,  who,  at  his 
coming  to  purge  the  floor,  will  not  fail  to  separate 
most  nicely  between  the  wheat  and  the  chaff,  and 
burn  the  latter  with  unquenchable  fire.  We  shall 
do  well  to  take  the  Baptist  for  an  example  of  our 
(Conduct  too,  in  giving  weight  to  our  doctrines  by  a 
life  of  severe  virtue,  by  boldly  rebuking  vice,  even 
in  the  greatest,  when  duty  and  a  fit  opportunity 
call  us  to  it ;  and  if  by  this  we  fall  under  their  dis- 
pleasure, suffering  with  a  constancy  like  his ;  and, 
even  by  our  deaths,  bearing  testimony  to  God  and 
his  truth.  These  things  duly  attended  to,  would 
iriake  a  mighty  change,  even  in  a  profligate  and  pro- 
fane world.  And,  as  it  is  our  duty  (ours  especial- 
ly who  arc  ministers  of  Christ)  to  pursue  them 
vigorously :  so  the  blessed  effects  of  reforming 
mankind  are  so  very  great,  as  to  deserve  our  daily 
fervent  prayers,  that  God  would  promote  and  suc- 
ceed the  good  work.  And  this  our  Church  hath 
taught  us  to  recommend  very  pertinently  to  the 
divine  favour  and  assistance  in  the  Collect  for  this 
day.  Dean  Stanhope. 

(15.)  This  day  being  the  Sunday  iramediatel 


160 


THE  FOURTH  SUNDAY  IN  ADVENT. 


er,  (16.)  and  come  among  ns,  and  wiih  great 
might  succour  us ;  that  whereas,  through 
our  sins  and  wickedness,  we  are  sore  let  and 
hindered  iu  running  the  race  t!mt  is  set  be- 
fore us,  thy  bountiful  grace  and  mercy  may 
speedily  help  and  deliver  us,  through  the 
satisfaction  of  thy  Son  our  Lord  :  to  whom, 
with  thee  and  the  Holy  Ghost,  be  honour 
and  glory,  world  without  end.     Aineii. 

The  Epistle.  Phil.  iv.  4.  (17.) 
REJOICE  in  the  Lord  alway ;  and  again 

preceding  the  Nativity  of  our  Lord,  the  Church 
calls  upon  us  to  expect  him  with  joy  and  to  meet 
him  with  exultation.  The  Collect  for  the  day- 
prays  God  to  afford  us  the  powerful  assistance  of 
his  grace ;  that  we  may  not  be  retarded  by  the 
weight  of  our  sins,  but  may  run  with  patience  the 
race  that  is  set  before  us.  The  Epistle  recom- 
mends to  us  several  Christian  graces,  very  suita- 
ble to  the  near  approach  of  so  great  a  solemnity  ; 
namely,  joy,  moderation,  trust,  thanksgiving,  and 
prayer  ;  to  all  Avhich  is  added  the  gracious  promise 
of  God's  blessing  upon  those  who  cultivate  them. 
The  Gospelgivesusafurtheraccountof  St.  Johnthe 
Baptist,  in  the  discharge  of  his  office  as  our  Lord's 
harbinger,  and  in  the  witness  which  he  bore  to 
him.  Dr.  Hole,  Dr.  Nicholls. 

(16.)  God  is  there  said  to  "raise  "  or  "  stir  up 
his  power,"  when  he  exerts  or  shows  it  in  a  re- 
markable manner.  See  Ps.  Ixxx.  2  ;  Deut.  xxxiii. 
2.  Dr.  Bennet. 

(17.)  By  "the  peace  of  God"  in  this  passage 
some  suppose  to  be  meant  the  reconciliation  made 
with  mankind  in  our  blessed  Saviour ;  a  mystery 
far  exceeding  the  comprehension,  not  of  human 
only,  but  of  all  created  and  finite  understandings. 
But  the  sense  most  apposite  to  the  apostle's  pur- 
pose seems  to  be,  not  only  that  peace,  considered  in 
itself,  but  a  comfortable  sense  of,  and  firm  persua- 
sion, that  we  have  a  share  in  it ;  and  that  this  will, 
even  under  the  worst  treatment,  and  heaviest  afflic- 
tions, preserve  the  mind  seriously  affected  with  it, 
in  such  a  stale  of  undisturbed  tranquillity  as  is  not 
possible  for  any  to  conceive,  whom  their  own  hap- 
py experience  hath  not  convinced.  This  sense 
/  seems  to  be  much  favoured  by  the  just  importance 
\  of  that  original  word,  which  our  translators  render 
"  keep."  A  military  term,  proper  to  garrisons ;  and 
intimating,  that  this  inward  peace  is  a  strong  guard, 
and  impregnable  defence,  against  all  the  tumults 
and  tempests  of  a  boisterous  and  uncertain  world  : 
such  as  will  neither  suffer  our  ''  hearts"  to  be  over- 
powered, that  is,  our  affections  vitiated  by  immoder- 
ate fears,  or  hopes,  or  desires  of  earthly  objects  ; 
nor  our  "  minds"  to  be  captivated,  that  is,  our  un- 
derstanding and  judgment  to  be  imposed  upon  by 


I  say.  Rejoice.  Let  your  moderation  Iw 
known  unto  all  men.  The  Lord  is  at 
hand.  Be  careful  for  nothhig  ;  but  in  every 
tiling  by  prayer  and  supplication,  witii 
thanksgiving,  let  your  requests  be  made 
known  unto  God.  And  the  peace  of  God, 
wliich  passeth  all  understanding,  shall  keep 
your  hearts  and  minds  through  (^Inist  Jesus.      , 

The  Gospel.  St.  John  i.  19.  (18.) 
THIS    is  the  record  of  John,  when  the 
Jews  sent  Priests  and  Levites  from  Jerusa- 

false  notions  of  temporal  good  or  evil;  but  will  set 
us  above  the  Avorld,  and  support  and  entertain  us 
with  spiritual  consolations,  the  continual  feast  of 
a  good  conscience  at  present,  and  the  prospect  of 
bliss  unspeakable  and  immortal  afterwards. 

And  as  this  steady  composure  and  serenity  of 
mind  may  be  applied  to  all  the  duties,  recommend- 
ed in  the  Epistle  of  this  day,  as  their  effect  and  re- 
ward ;  so  it  is  immediately  annexed,  and  seems  in 
a  special  manner  to  belong  to  that  of  a  devout  and 
thankful  application  to  God  by  prayer.  Most  sea- 
sonable therefore  and  wise  is  the  use,  which  our  ex- 
cellent mother,  the  Church,  makes  of  these  words ; 
in  dismissing  her  children  after  the  most  solemn 
acts  of  worship,  with  this  passage  of  St.  Paul,  in  / 
form  of  a  blessing  ;  imploring,  that  what  he  foretels  ^ 
and  promises  here,  may  be  made  good  to  the  whole 
congregation.  Most  properly  does  slie  regard  the 
distinction  generally  observed  here  between  the 
"  heart"  and  '"mind,"  by  begging  that  her  children 
and  members  may  be  kept  in  the  "knowledge  and 
love  of  God,"  and  "  of  his  Son,  Jesus  Christ  cur 
Lord :"  and  most  reasonably  may  it  be  expected, 
that  this  benediction  will  avail,  since  the  nearer  we 
approach  to  God  our  Saviour,  by  a  spiritual  com- 
munion in  prayers  and  sacraments,  and  all  other 
holy  ordinances,  the  better  v/e  shall  know  him; 
and  the  better  vv-e  know  him,  the  more  we  shall  be 
sure  to  love  him  :  and  were  lUat  love  entire,  did  he 
but  reign  in,  and  possess  our  hearts  without  a  rival, 
we  should  then  feel  \\v^.  bt'rt  sense  of  that  passage 
verified  to  the  utmost,  in  a  spiritual  regard,  and  in 
our  own  particular  case,  that  "the  work  of  righte- 
ousness is  peace  ;  and  the  effect  of  righteousness, 
quietness  and  assurance  for  ever." 

Dean  Stanhope. 

( 18.)  "  This  record  of  John"  is  Avell  worthy  of  at- 
tention particularly  upon  two  accounts. 

1.  As  it  relates  to  himself,  it  sets  him  before  us 
as  an  excellent  pattgrn  of  true  humility.  To  those 
questions  of  the  Jews,  Avhich  had  a  tendency  to  ad, 
vance  him  in  honour  and  esteem  with  the  people,  A 
he  returns  answers  in  negatives  so  direct  and  plain, 
as  would  admit  of  no  ambiguity,  no  doubt  at  all. 
To  those  which  concern  his  true  character  he  is 


CHRISTMAS-DAY. 


161 


lem  to  ask  him,  Who  art  thou  ?  And  he 
confessed,  and  denied  not ;  but  confessed,  I 
am  not  the  Christ.  And  they  asked  him, 
What  then?  Art  thou  Elias?  And  he  saith, 
I  am  not.  Art  thou  that  prophet?  And 
he  answered,  No.  Then  said  they  unto 
him,  VViio  art  thou?  that  wo  may  give  an 
answer  to  them  that  sent  us :  What  sayest 
thou  of  thyself?  He  said,  I  am  the  voice 
of  one  crying  in  the  wilderness,  Make 
straigiit  the  way  of  tiie  Lord,  as  said  tiie 
prophet  Esaias.  And  they  which  were 
sent  were  of  the  Pharisees.  Aud  they  asked 
him,  and  said  unt.)  iiim.  Why  baptizest  thou 
then,  if  tb.ou  be  not  that  Clirist,  nor  Elias, 
neither  that  prophet  ?  John  answered  them, 

content  with  such  replies,  as  refer  (o.i  past  prophe- 
cy concerning  himself,  and  leave  them  to  draw  the 
(^  consequencis.  The  glorious  things,  spoken  of 
John  elsewhere,  he  might,  without  any  breach  of 
truth,  have  declared  to  those  Jews  of  himself;  but 
that  eminent  messenger,  sent  to  prepare  the  way 
of  the  Lord,  that  iigurative  Elias,  who  came  in  the 
spirit  and  power  of  the  Tishbite,  that  "  prophet  and 
more  than  a  prophet,"  that  exceileiit  person,  than 
whom  "  there  had  not  risen  a  greater  among  them 
that  are  born  of  women,"  describes  himself  oaly  in 
the  character  of  a  "  voice  crying  in  the  wilderne.s3 ;" 
the  lowest  of  all  characters,  by  which  the  ancient 
prophets  had  represented  him. 

2.  The  testimony,  which  he  bora  to  our  blessed 
Lord,  is  conceived  in  terms  so  respectful  and  mag- 
nificent, that  whilst  it  still  farther  shews  his  hu- 
mility by  precluding  all  comparison  between  Jesus 
and  him,  it  seems  also  to  contain  a  clear  intimation 
of  our  blessed  Lord's  divine  nature  and  excellen- 
cies. "He  it  is,  who  coming  after  me  is  preferred 
before  me,whose  shoe's  latchet  lam  not  worthy  to 
unloose."  For  what  excellencies,  less  than  divine, 
could  justify  that  awful  distance  they  express,  be- 
tween so  eminent  a  person,  and  the  holy  Jesus? 
They  are  not  words  of  compliment  and  form,  but 
of  strict  truth  and  equity.  And  yet  it  will  be  very 
hard  to  understand  them  so,  if  the  comparison  be 
stated,  only  between  one  prophet  and  another,  only 
between  the  prince  and  so  venerable  a  harbinger: 
in  short,  if  we  understand  them  any  otherwise,  than 
thus,  that  even  he  that  "  was  more  than  a  prophet," 
and  "  than  whom  there  had  not  risen  a  greater 
ever  born  of  women,"  (Matt.  xi.  9,  11.)  was  not- 
withstanding so  many  degrees  inferior  to  him, 
whose  way  he  came  to  prepare,  because  he  was  so 
the  son  of  a  woman,  as  to  be  more  than  man :  the 
Son  of  God,  and  himself  very  God.  And  thus  con- 
sidered, the  passage  now  before  us,  is  so  far  from 
an  affected  strain  of  depressing  himself,  and  mag- 
nifying his  Master;  that,  could   St.  John    have 


saying,  I  baptize  with  water ;  but  there 
standeth  one  among  you,  whom  ye  know 
not ;  he  it  is,  who,  coming  after  me,  is  pre- 
ferred before  me,  whose  shoe's  latchet  1  am 
not  worthy  to  unloose.  These  things  were 
done  in  Bethahara  beyond  Jordan,  where 
John  was  baptizmg. 


The  Nativity  of  our  Lord,  (19.)  or  the 
BirUi-day  of  CHRIST,  commonly 
called 

C!irtr3tmas='3a2.  (20,) 

The  Collect. 
ALMIGHTY  God,  who  hast  given  us 

found  any  ternts  yet  more  lowly,  they  Avere  still  all 
far  less  than  were  due  to  tiiat  infinite  distance,  that 
essential  greatness,  between  "\vhich,  and  the  most 
exalted  of  all  his  creatures,  there  is  no  comparison, 
nay  not  any  manner  of  proportion,  upon  which  a 
comparison  may  be  founded.      Dean  Stanhope. 

(19.)  This  feast  of  our  Saviour's  nativity  seems  to  - 
have  liad  its  beginning  in  the  first,  or  at  least  in  very 
early,  times  of  Christianity.  We  have  no  certain 
evidence  of  the  exact  time  when  it  was  first  ob- 
served, yet  it  appears  plainly  to  have  been  very 
early  received  all  over  the  West.  And  the  imme- 
morial observation  of  it  is  an  argument  of  its  primi- 
tive institution.  Dr.  Nicholls,  Nelson. 

Though  the  immemorial  observance  of  this  festi- 
val on  the  25th  of  December,  is  not  only  an  argument 
of  its  primitive  institution,  but  a  sufficient  warrant 
for  our  conformity  ;  yet  those  who  differ  from  our 
communion  account  it  superstitious,  since,  they 
say,  we  cannot  be  certain  that  our  Saviour  was  ac- 
tually born  on  this  day.  But  not  to  insist  on  the 
authority  of  St.  Chrysostom,  and  the  concurrent 
sense  of  antiquity,  as  to  the  precise  time  of  this 
miraculous  birth,  I  shall  only  observe,  that  if  we 
are  mistaken  in  this  particular,  yet  the  matter  of 
the  mistake  being  of  no  greater  moment  than  the 
false  calculation  of  a  day,  it  is  certainly  very  par- 
donable in  those  who  think  they  are  not  mistaken. 
And  that  as  long  as  we  who  are  supposed  to  be  in 
this  error,  do  not  perform  the  business  of  the  day 
with  as  much  piety  and  devotion  on  a  mistaken 
day,  as  we  could  on  the  true  day,  did  we  certainly 
know  it,  the  excuse  of  blameless  ignorance  Avill 
wash  away  greater  errors  than  this  of  the  day,  sup- 
posing it  to  be  an  error.  G.  Nallson. 

And  that  no  one  may  want  an  opportunity  to 
celebrate  so  great  a  festival  with  a  suitable  solem- 
nity, the  Church  both  excites  and  assists  our  de- 
votion, by  an  admirable  frame  of  office  fitted  to  the 
day.  In  the  first  Lessons  she  reads  to  us  the  clear- 
est prophecies  of  Christ's  coming  in  the  flesh  ;  and 


162 


CHRISTMAS-DAY. 


thy  only  be2:otten  Son  to  take  our  nature 
upon  him,  and  as  at  this  time  to  be  born  of 
a  pure  \nrgin  ;  grant  that  we,  being  regene- 
rate and  made  thy  children  by  adoption  and 
grace,  may  daily  be  renewed  by  thy  Holy 
Spirit,  through  the  same  our  Lord  Jesus 
Christ,  who  iiveth  and  reigneth  with  thee 
and  the  same  Spirit,  ever  one  God,  world 
without  end.     Amen. 

The  Epistle.  Hob.  i.  1. 

GOD,  wlio,  at  sundry  times,  and  in  divers 
manners,  spake  in  time  past  unto  the  f;dhers 
by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son,  whom  he  hath 
appointed  heir  of  all  things,  by  whom  also 
he  made  the  worlds  ;  who,  being  the  bright- 
ness of  his  glory,  and  the  express  imnge  of 
his  person,  and  upholding  all  things  by  the 
word  of  his  power,  when  he  had  by  himself 
purged  our  sins,  sat  down  on  the  right  hand 
of  the  Majesty  on  high  ;  being  made  so  much 
better  than  the  an^jels,  as  lie  hath  by  inheri- 
tance obtained  a  more  excellent  name  than 

in  the  second  Lessons,  Epistle,  and  Gospel,  sh^ws 
us  the  completion  of  those  prophecies,  by  giving  us 
the  entire  history  of  it.  In  the  Collect  she  teaches 
us  to  pray,  thafwe  may  be  partakers  of  the  benefits 
of  his  birth,  and  in  the  proper  Psalms  she  sets  us  to 
our  duty  of  praising  and  glorifying  God  for  this  in- 
comprehensible mystery.  JVheatly. 

(20.)  Mass  was  a  word  for  festival,  of  Saxon 
origin,  whence  our  Christmas:  retained  also  in 
Candlemas,  Martinmas,  Michaelmas,  &c. 

Todd. 

On  this  festival  we  commemorate  the  incarna- 
tion of  the  Son  of  God,  that  great  mystery  of  god- 
liness, the  prime  pillar  of  our  religion,  and  the  firm 
foundation  of  all  our  hopes  and  expectations.  Dr. 
Hole.  The  Collect  reminds  us  of  the  Son  of  God 
having  taken  upon  him  our  nature,  and  been  born 
of  a  pure  Virgin  ;  and  teaches  us  to  pray,  that  we, 
having  been  born  again  in  our  baptism  into  a  spi- 
ritual life,  and  received  the  adoption  of  sons,  may 
daily  be  renewed  in  the  spirit  o^  our  minds,  by  the 
operation  of  the  Holy  Ghost.  Dr.  NichoUs. 

The  Epi.~tle  for  ih-e  day  acquaints  us,  1.  with 
one  great  end  and  office  of  Christ's  incarnation ; 
namely,  to  reveal  to  us  the  mind  and  will  of  his 
Father,  which  he  did  more  fully  and  clearly  than 
had  been  done  by  any  or  all  of  the  prophets  before. 
2.  It  sets  forth  the  high  dignity  and  greatness  of 
his  person,  being  equal  in  glory  and  greatness  to 
■  the  Father,  from  whom  he  came.  (ver.  3.)  3.  It 
I  /  shews  us  his  exceeding  great  pre-eminence  above 
the  angels  in  sundry  instances  and  particulars ; 
from  the  fourth  to  the  tenth  verse.    4.  It  concludes 


they.  For  unto  which  of  the  angels  said 
he  at  any  time,  Thou  art  my  Son.  this  day 
have  I  begotten  thee  ?  And  again,  I  will  be 
to  him  a  Father,  and  he  shall  be  to  me  a 
Son  ?  And  again,  when  he  bringeth  in  the 
fiist-begotten  into  the  world,  he  saith,  And 
let  all  the  angels  of  God  worship  him.  And 
of  the  nngeis  he  saith,  Who  n)aketh  liis  an- 
gels spirits,  and  b.is  ministers  a  Hame  of  fire. 
But  unto  the  Son  he  saith,  Thy  throne,  O 
God,  is  for  ever  and  ever  ;  a  sceptre  of  right- 
eousness is  the  sceptre  of  thy  kingdom. 
Thou  hast  loved  righteousness,  and  hated  in- 
iquity ;  therefore  God,  even  thy  God,  hath 
anoitited  thee  with  the  oil  of  gladness 
above  thy  fellows.  And,  Thou,  Lord,  in 
the  beginning  hast  laid  the  foundation  of 
the  earth ;  and  the  heavens  are  the  works 
of  thine  iiands  :  they  shall  perish,  but  thou 
remainest;  and  they  all  shall  wax  old  as 
doth  a  garment :  and  as  a  vesture  shalt  thou 
fold  them  up,  and  they  shall  be  changed  ; 
but  thou  art  the  same,  and  thy  years  shall 
not  fail.  (21.) 

with  the  eternity  of  his  duration,  shewing  it  to  be       T"^ 
before  the  worlds,  which  he  made  by  his  power ; 
and  that  he  will  be  after  them  when  all  things  will 
be  destroyed. 

The  Gospel  represents  him  to  us  both  in  his  di- 
vine and  human  nature :  by  the  one  he  is  equal 
v^ith  God,  by  the  other  he  is  made  like  unto  men. 
Both  of  these  are  mentioned  by  St.  Paul,  (Phil.  ii. 
6,  7 :)  and  are  more  largely  set  forth  in  this  Gos- 
pel. As  he  is  God,  he  is  styled  here  "the  Word, 
the  Life,  and  the  Light  of  the  world  ;"  which  glo- 
rious titles  are  given  to  him  in  a  v.'ay  peculiar  to 
.  him,  and  not  to  be  affirmed  of  any  other.  As  he  is 
man,  he  is  said  to  be  "  made  flesh,  and  to  dwell 
among  us;"  the  Gospel  begins  with  the  one  and 
ends  with  the  other.  Dr.  Hole. 

This  was  called  in  the  first  of  Edward  VI,  '•  The 
secjond  communion  ;"  for  there  was  another  before 
it ;  the  one  to  set  forth  his  nativity  of  the  blessed 
Virgin  Mary,  for  which  the  Epistle  was  Titus,  ii, 
the  Gospel,  St.  Luke,  ii;  the  other  to  set  forth  his 
eternal  generation,  which  is  that  now  continued  by 
us,  following  the  alteration  made  in  the  fifth  of  Ed- 
ward VI.  In  the  Church  of  Rome,  and  hers  in 
England  aforetimes,  they  had  three  masses  or  ser- 
vices of  communion  upon  that  day,  whereof  this  is 
the  last.  Bp.  Cos  ins. 

(21.)  It  was  the  object  of  the  apostle  in  this  chap- 
ter to  prove  the  just  pre-eminence  of  the  Christian 
dispensation  above  any  other,  bv  insisting  especially 
upon  the  excellence  of  the  person,  by  whom  this 
revelation  was  imparted  to  us.  "  God  spake  in  time 
past  to  our  fathers  by  the  prophets ;"  but  "  to  us  in 


CHRISTMAS-DAY. 


163 


The  Gospel    St.  John  i.  i. 

IN  the  beginning  was  the  Word,  and  the 
W^ord  was  with  God,  and  the  Word  was 
God.  The  same  was  in  the  beginning  with 
God.  All  things  were  made  by  him  ;  and 
without  him  was  not  any  thing  made  that 
was  made.  In  him  was  hfe,  and  the  Ufa 
was  the  light  of  men.  And  the  hght 
shineth  in  darkness,  and  the  darkness  com- 
prehendeth  it  not.  There  was  a  man  sent 
from  God  whose  name  was  John :  The 
same  came  for  a  witness,  to  bear  witness  of 
the  hght,  that  all  men  through  him  might 
believe.     He   was  not  that  light,  but  was 

these  last  days  he  halh  spoken  by  his  Son."  He 
therefore  goes  on  to  prove  the  dignity  of  this  last 
messenger  to  be  so  far  superior  to  that  of  any  other, 
as  to  admit  of  no  likeness,  no  comparison  between 
them  :  that  he  hath  excellencies  peculiar  to  himself, 
and  such  as  are  communicable,  not  only  to  none, 
no  not  the  best  of  the  sons  of  men  ;  but  to  none, 
no,  not  the  noblest  creatures,  of  any  other  kind.  In 
a  word,  that  he  is  of  a  nature  truly  divine,  of  the 
same  essence  and  eternity  with  God  the  Father; 
and  his  Son,  in  a  manner  and  sense  so  proper  and 
particular,  as  no  other,  however  called  such  in 
Scripture,  is,  or  must  be  understood  to  be. 

The  result  is  that  the  Gospel  claims  a  just  pre- 
eminence above  any  other  revelation  of  God's  will 
to  mankind ;  because  not  only  the  first  and  remote 
declarer,  but  the  immediate  publisher  and  dispenser 
pf  it,  was  a  person  truly  and  strictly  divine.  So  that 
when  God  spoke  to  our  forefathers  by  the  prophets. 
It  was  by  men,  who  in  all  points  (their  particular 
inspiration  excepted)  stood  upon  a  level  v/ith  those 
they  spoke  to  :  but  when  he  spoke  to  us  by  his  Son, 
he  spoke  by  himself,  and  without  the  ceremony  of 
^  an  inferior  messenger.  An  honoijir  and  advantage 
I  this  to  us,  a  kindness  and  condescension  in  him, 
which  at  all  times  deserves  to  be  considered  :  but, 
at  this  festival  especially,  should  be  remembered 
with  the  most  zealous  expressions  of  wonder  and 
praise.  Dean  Stanhope. 

The  condition  of  the  Person,  whose  nativity  we 
this  day  celebrate,  is  of  the  greatest  consideration. 
For  he,  that  cried  in  the  manger,  that  sucked  the 
paps  of  a  woman,  that  hath  exposed  himself  to 
poverty  and  a  world  of  inconvenience,  is  "  the  Son 
of  the  living  God,"  of  the  same  substance  with  his 
Father,  begotten  before  all  ages,  before  the  morn- 
ing stars :  he  is  God  eternal.  He  is  also,  by  reason 
of  the  personal  union  of  the  divinity  with  his  hu- 
man nature,  the  Son  of  God  ;  not  by  adoption,  as 
good  men  and  beatified  angels  are ;  but  by  an  ex- 
traordinary and  miraculous  generation.  He  is  "  the 
heir"  of  his  Father's  glories  and  possessions ;  not 


sent  to  bear  v/itness  of  that  light.  That 
was  the  true  light  which  lighteth Cv'^ery  man 
that  comeih  into  the  world.  He  was  "in  the 
world,  and  the  world  was  made  by  him,  and 
the  world  knew  him  not.  He  came  unto 
his  own,  and  his  own  received  him  not. 
But  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God,  even  to 
them  that  believe  on  his  name :  Which 
Avere  born,  not  of  blood,  nor  of  the  will 
of  tlie  flesh,  nor  of  the  will  of  man,  but  of 
God.  And  the  Word  was  made  flesh,  and 
dwelt  among  us,  (and  we  beheld  his  glory, 
the  glory  as  of  the  only  begotten  of  the 
Father,)  full  of  grace  and  truth.  (22.)  i ' 

by  succession,  for  his  Father  cannot  die ;  but  by  an 
equality  of  communication.  He  is  "  the  express 
image  of  his  Father's  Person"  according  to  both 
natures :  the  miracle  and  excess  of  his  Godhead 
being,  as  upon  v.^ax,  imprinted  upon  all  the  capaci- 
ties of  his  humanity.  And  after  all  this,  he  is  om* 
"  Saviour,"  that  to  our  duties  of  wonder  and  adora- 
tion we  may  add  the  affections  of  love  and  union, 
as  himself,  besides  his  being  admirable  in  himself, 
is  become  profitable  to  us.  Here  then  are  concen- 
tred, in  a  mysterious  and  incomprehensible  man- 
ner, the  prodigies  of  greatness  and  goodness,  of 
wisdom  and  charity,  of  meekness  and  humility  :  if 
we  consider  him  in  the  bosom  of  his  Father,  where 
he  is  seated  in  a  station  of  love  and  essential  felici- 
ty :  and  in  the  manger,  where  love  also  placed  him, 
and  an  infinite  desire  to  communicate  his  felicity  to 
us.  As  he  is  God,  his  name  is  in  heaven,  and  he  fills 
all  things  by  his  immensity  :  as  he  is  m.an,  he  is 
circumscnbed  by  an  uneasy  cradle,  and  cries  in  a 
stable.  As  he  is  God,  he  is  seated  upon  a  super- 
^exalted  throne :  as  man,  exposed  to  the  lowest 
state  of  uneasiness  and  need.  As  God,  clothed  in  ^^j, 
a  robe  of  glory,  at  the  same  instant  when  wc  may 
behold  and  wonder  at  his  humanity,  wrapped  in 
cheap  and  unworthy  cradle  bands.  As  God,  he  is 
encircled  with  millions  of  angels :  as  man  in  the 
company  of  beasts.  As  God,  he  is  the  eternal  V/ord 
of  the  Father,  eternal,  sustained  by  himself,  all-suf- 
ficient, and  without  need  :  and  yet  he  submitted 
himself  to  a  condition  imperfect,  inglorious,  indi- 
gent, and  necessitous.  Anci  this  consideration  is 
apt  and  natural  to  produce  great  affections  of  love, 
duty,  and  obedience,  desires  of  union  and  confor- 
mity to  his  sacred  person,  life,  actions,  and  laws: 
that  we  resolve  all  our  thoughts,  and  finally  deter- 
mine aU  our  reason  and  our  passions  and  capacities 
upon  that  saying  of  St.  Paul,  "  If  any  man  love  not 
the  Lord  Jesus  Christ,  let  him  be  accursed."  1  Cor. 
xvi.  22.  Bp.  Jeremy  Taylor. 

(22  )  From  the  representation  which  this  day's 
Gospel  contains  of  "  the  great  mystery  of  godliness 


164 


THE  SUNDAY  AFTER  CHRISTMAS-DAY. 


Elxt  Simtias  after  CiinBtmas=(isg. 

(23.) 
The  Collect. 
ALMIGHTY  God,  who  hast  given  lis 
thy  only  begotten  Son  to  take  our  nature  up- 
on him,  and  as  at  this  time  to  be  born  of  a 
pure  virgin  ;  grant  tl^at  we,  being  regener- 
ate and  made  thy  children  by  adoption  and 
grace,  may  daily  be  renewed  by  thy  Holy 
Spirit,  tlirough  the  same  our  Lord  Jesus 
Christ,  who  liveth  and  rcigneth  witii  thee 
and  the  same  Spirit,  ever  one  God,  world 
without  end.     A^Jien. 

The  Epistla.     Gal.  iv.  1. 
NOV/  I  say,  that  the  heir,   as  long  as  he 
is  a  child,  differeth  nothing  from  a  servatit, 

God  manifest  in  the  flesh,"  (1  Tim.  iii.  16,)  manv 
duties  result.  1.  Let  us  admire  and  adore  the  infi- 
niie  love  and  goodness  of  God  in  this  astonishing 
condescension,  that  he,  who  v/as  one  with  the  Fa- 
ther, and  of  the  same  divine  nature  v/ithliioi,  should 
stoop  so  low  as  to  assume  our  human  nature,  Tcith 
all  its  v/e3kj:iesBes  find  infirmities,  for  us  men  and 
for  oar  salvation.  2.  Let  us  contemplate  the  irijS- 
nite  power  and  unsearchable  riches  of  divine  wis- 
dom ia  this  transaction  ;  that  God  should  find  orit  a 
■way  to  reconcile  sinners  to  himself  by  his  Son'a 
taking  upon  him  sinful  flesh,  and  thereby  giving 
satisfaction  in  the  same  nature  that  offended ;  by 
which  means  justice  and  mercy  met  together,  and 
righteousness  and  peace  have  kissed  each  other. 
3.  From  the  Word's  having  been  made  flesh  and 
having  dwelt  among  us,  kt  us  learn  to  preserve  our 
nature  more  pure  and  undefiled  from  fleshly  lusts, 
considering  how  liiglily  that  nature  has  been  hon^ 
cured  by  an  union  with  the  Godhead.  Lastly,  let 
us  celebrate  this  mysterious  union  of  our  nature 
with  his  in  that  holy  'sacrament  of  Christ's  body 
and  blood,  ordained  on^purpose  for  a  memorial  of 
it.  The  Word  was  made  flesh  that  he  might  make 
us  partakers  of  his  Holy  Spirit,  which  is  conveyed 
to  us  in  thv^t  hoiy  feast  appointed  for  that  end  ;  there 
we  may  spiriuially  behold  that  flesh  torn,  and  that 
blood  poured  cut,  which  he  assumed  merely  to 
make  our  peace ;  and  shall  we  refuse  to  remember 
and  rejoice  in  that  atonement?  Rather  let  us  take 
the  cup  of  salvation,  and  call  upon  the  name  of  the 
Lord,  who  thus  humbled  himself  for  our  exaltation  ; 
let  us  compass  his  altar  v.-ith  praises  and  thanks- 
givings, and  offer  ourselves  to  him,  who  thus  freely 
offered  and  united  hiraseli  vo  us;  that  being  made 
one  with  him,  we  may  forever  dwell  in  him,  and 
he  in  us.    Amen.  Dr.  Hole. 

J}t^  (23.)  This  Sunday  hath  the  same  Collect  with 
Christmas-day  ;  and  the  Epistle  and  Gospel  treat 
about  the  same  business,  the  birth  of  Christ ;  for 


though  he  be  Lord  of  all ;  but  is  under  tu 
tors  and  governors,  until  the  time  appointed 
of  the  father.  Even  so  we,  when  we  were 
children,  were  in  bondage  under  the  ele- 
ments of  the  world  ;  but  when  the  fu\ness  of 
the  time  was  come,  God  sent  forth  his  Son. 
made  of  a  woman,  made  under  the  law,  to 
redeem  them  that  were  under  the  law,  that 
we  might  receive  the  adoption  of  sons.  And, 
because  ye  are  sons,  God  hath  sent  fortii  the 
Spirit  of  his  Son  into  your  heart,  crying,  Ab- 
ba, Father.  Wherefore  thou  art  no  more  a 
servant,  but  a  son  :  and  if  a  son,  then  an 
heir  of  God,  through  Christ.  (24.) 

The  Gospel.    St.  Matt.  i.  18. 
THE  birth  of  Jesus  Christ  was  on  this 

we  have  not  yet  done  with  the  solemnity  of  Christ- 
mas. Thus  great  solemnities  have  some  days  after 
thsm,  to  continue  the  memory  of  them,  as  a  proro- 
gation of  the  feast.  J3p.  Sparrow. 

It  v.-as  a  custom  among  the  primitive  Christians 
to  observe  the  octave,  or  eighth  day  after  their  prin- 
cipal feasts,  with  great  solemnity,  (the  reasons 
whereof  shall  be  given  in  speaking  of  the  particular 
prefaces  in  the  Communion  Office  hereafter ;)  and 
upon  every  day  between  the  feast  and  the  octave, 
as  also  upon  the  octave  itself,  they  used  to  repeat 
some  part  of  that  service  which  v/as  performed 
upon  the  feast  itself.  In  imitation  of  which  religi- 
ous custom,  this  day  generally  falling  within  the 
octave  of  Christmas  day.  the  Collect  then  used  is 
repeated  now  :  and  the  Epistle  and  Gospel  still  set 
forth  the  mysteries  of  our  redemption  by  the  birth 
of  Christ.  ifheaihj. 

(24.)  The  sum  of  this  day's  Epistle  is  as  follows : 
The  Son  of  God  was  made  of  a  woman  that  he 
might  be  like  us ;  and  was  made  under  the  law, 
that  we  might  be  like  him ;  that  is,  he  became  the 
Son  of  man,  that  we  might  be  made  the  sons  ol 
God,  and  partook  of  our  human  nature,  to  make  us 
partakers  of  the  divii\e.  Whence  we  may  learn, 
1.  To  magnify  and  adore  the  infinite  love  and  con- 
descension of  our  Saviour  to  mankind,  that  tlie 
Maker  of  all  thing;,  shoiild,  for  our  sake,  vouchsafe 
to  be  made  himself,  and  that  not  only  of  a  woman 
but  under  the  law  too  ;  that  he,  who  gave  laws  t^ 
the  world,  should  subject  himself  to  a  law  of  his 
own  making,  and  undergo  the  utmost  rigoiir  and 
severity  of  it,  merely  to  deliver  us  from  the  curst 
and  punishment  of  it.  This  is  a  mercy  never 
enough  to  be  acknowledged  or  admired,  and  may 
justly  make  ua  say  with  holy  David,  "  What  shall 
I  render  unlo  the  Lord  for  all  his  benefits  ?" 

2.  Christ  redeeming  us  from  the  sentence  and 
severity  of  the  moral,  as  well  as  the  burdensome 
yoke  of  the  ceremonial  law,  should  teach  us  the 


THE  CIRCUMCISION  OF  CHRIST. 


165 


wise:  When  as  his  mother  Mary  was  es- 
poused to  Joseph,  before  they  came  together, 
she  was  found  with  child  of  the  Holy  Ghost. 
Then  Joseph  her  husband,  being  a  just  man, 
and  not  willing  to  make  her  a  public  ex- 
ample, was  minded  to  put  her  away  privily. 
Bat  while  he  thought  on  these  things,  be- 
hold the  angel  of  tlie  Lord  appeared  unto 
him  in  a  dream,  saying,  Joseph,  thou  son  of 
David,  fear  not  to  take  unto  thee  Mary  thy 
wife  ;  for  that  which  is  conceived  in  her  is 
of  the  Holy  Ghost :  and  she  shall  bring 
forth  a  son,  and  thou  shalt  call  his  name 
Jesus  ;  for  he  shall  save  his  people  from  their 
sins.  Now  all  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  of  the  Lord 

more  hearty  and  cheerful  obedience  to  him;  for 
hereby  he  halh  verified  his  own  saying,  that  his 
"yoke  is  ensy  and  his  burden  is  light."  He  hath 
taken  oiT  all  the  rig^otir  and  hardsbip  of  it,  and  put 
such  a  sweetness  and  comfort  into  it,  that  renders 
his  yoke  rather  an  ease  than  a  clog,  and  his  burden 
not  only  light,  but  delightful ;  so  the  Psalmist  as- 
sures us,  "  great  peace  have  they  that  keep  thy  law, 
and  nothing  shall  offend  them."  And  elst^where, 
'•in  keeping. thy  commandments  there  is  great  re- 
ward." 

Lastly,  Christ's  receiving  us  mto  the  adoption  of 
sons  may  teach  us  to  cherish  all  filial  love  and  duty 
to  him,  and  to  behave  ourselves  as  becometh  the 
sons  and  children  of  God  ;  acting  suitably  to  so 
great  a  privilege,  and  doing  nothing  unworthy  of 
so  high  a  relation.  As  God  beareth  towards  us  the 
bowels  of  a  father,  so  let  us  bear  towards  him  the 
duty  of  children  ;  "'a  son  honoureth  his  father,  and 
a  servant  his  master."  And  we  find  God  Almighty 
justly  claiming  the  duty  of  both  ;  "If  I  be  a  father, 
where  is  my  honour;  and  if  I  be  a  master,  where 
is  my  fear?  saith  the  Lord  of  hosts."  Mai.  i.  6. 
In  a  word,  we  must  endeavoi^r  to  please  him  in  all 
things,  and  to  avoid  whatever  may  offend  him  :  so 
shall  we  receive  the  inheritance  of  sons,  and  hear 
that  happy  sentence  ;  "  Come,  ye  blessed  children 
of  my  Father,  inherit  the  kingdom  prepared  for 
you  from  the  fgundation  of  the  world." 

Dr.  Hole. 

(25.)  The  Epistle  for  this  day  hath  told  us,  that 
"  when  the  fulness  of  time  was  come,  God  sent 
forth  his  Son,  made  of  a  woman :"  the  Gospel  pro- 
ceeds in  explaining  that  v.'ork  of  wonder,  and  ac- 
quaints us  particularly  with  the  uncommon  manner 
of  his  being  so  made.  As  therefore  our  medita- 
tions, on  the  day  of  his  nativity,  were  fixed  upon 
the  glories  of  his  divine,  so  those  of  this  day  more 
properly  confine  themselves  to  the  reality  of  his 
^uman,  nature.  Those  shewed  us  "  God  of  the 
substance    of   his    Father,    begotten    before    the 


by  the  prophet,  saying.  Behold,  a  virgin 
shall  be  with  child,  and  shall  bring  forth  a 
son,  nnd  they  shall  call  his  name  Emmanuel, 
which,  being  interpreted,  is,  God  with  us. 
Then  Joseph,  being  raised  from  sleep,  did  as 
the  angel  of  the  Lord  had  bidden  him,  and 
took  unto  him  his  wife  ;  and  knew  her  not 
till  she  had  brought  forth  her  first-born  son  ; 
and  he  called  his  name  Jesus.  (25.) 


S"iic  C^irctimrC^Cou  cf  i^lxxirA-  (26.) 

The  Collect. 
ALMIGHTY    God,    who    madest    thy 
blessed  Son  to  be  circumcised,  and  obedient 

worlds ;"  these  sh|v\^  us  "  man  of  the  substauce 
of  his  mother,  born  in  the  world  ;•'  but  both  toge- 
ther give  us  a  just  idea  of  that  "  one  Christ,  who 
is  God  and  man,  perfect  God  and  perfect  maD,  of 
a  reasonable  soul  and  human  flesh  subsisting." 

Dean  Stanhope. 

2.  From  the  angel's  direction  that  his  name  should 
be  called  Jesus,  we  may  learn  the  honour  that  is  due 
to  that  holy  name.  The  apostle  calls  it  "  a  name 
above  every  name;"  it  was  given  from  heaven,  and 
brings  salvation  with  it  here  on  earth;  yea  "there 
is  no  other  name  given  under  heaven,  by  which 
we  can  be  saved,  but  only  the  name  of  the  Lord 
Jesus."  And  therefore  the  Apostle  hath  command- 
ed, that  "  to  the  hame  of  Jesus  all  things  in  heaven 
and  earth  and  under  the  earth  should  bow  and 
obey,"  Dr.  Hole. 

3.  Let  us  remember  the  happy  privilege,  which 
we  have,  as  members  of  his  household,  wlho  came 
to  "  save  his  people  from  their  sins."  The  know- 
ledge of  his  power  and  influence,  as  a  Saviour,  is 
calculated  to  inspire  us  with  a  never  failing  hope. 
It  sptaks  comfort  to  the  penitent.  It  consoles  the 
trembling  and  afflict&ig.  It  calms  the  fears  of  con- 
science. It  gives  peace  and  security  in  good  days. 
It  confirms  the  confidence  of  faith.  It  lifts  the 
heart  above  the  trials  and  the  griefs  which  may  be- 
fal  us.  It  furnishes  a  sure  stay  amidst  the  changes 
of  this  transitory  life.  Let  us  then,  with  the  ven- 
erable Joseph,  who  received  the  angel's  message 
and  injunction,  and  complied  with  them,  so  store 
the  word  of  truth  in  our  hearts,  and  comply  with 
its  directions.  The  name  of  Jesus  will  then  be  to 
us  a  name  of  trust,  and  a  certain  refuge  of  security 
and  good  hope.  Archdeacon  Pott. 

(26.)  This  feast  is  celebrated  by  the  Church  to 
commemorate  the  active  obedience  of  Jesus  Christ 
in  "  fulfilling  all  righteousness,"  which  is  one  branch 
of  the  meritorious  cause  of  our  redemption;  and, 
by  that  means,  abrogating  the  severe  injunctions  of 
the  Mosaic  establishment,  and  putting  us  under  the 


166 


THE  CirvCUMCISlON  OF  CHRIST. 


to  the  law  for  man  ;  (27.)  grant  us  the  true  cir- 
cumcision of  the  Spirit,  that,  our  hearts  and 
all  oar  members  being  mortified  from  all 
worldly  and  carnal  lusts,  we  muy  in  all 
things  obey  thy  blessed  will,  through  the 
same  thy  Son  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.     Rom.  iv.  8. 

BLESSED  is  the  man  to  whom  the  Lord 
will  not  impute  sin,  Cometh  this  blessedness 
then  upon  the  circumcision  only,  or  upon 
the  uncircumcision  also  ?  For  we  say,  that 
faith  was  reckoned  to  Abraham  for  righteous- 
ness. How  was  it  then  reckoned  ?  when  he 
was  in  circumcision  or  in  uncircumcision  ? 
Not  in  circumcision,  but  in  uncircumcision. 

easier  terms  of  the  Gospel.  This  feast  is  older 
than  St.  Bernard's  time,  who  has  some  homilies 
upon  it.  Dr.  Nicholls. 

The  institution  of  the  feast  of  the  Circumcision 
is  more  ancient  than  our  ritualists  in  general  seem 
to  have  thought,  as  appears  I'rom  Gregory's  Sac- 
ramentary :  and  in  tlie  sixth  century  at  latest  a 
special  and  appropriate  service  was  provided  for  it. 
But  as  the  octave  of  Christmas  fell  on  the  same 
day,  and  as  the  octave  was  ohserved  with  extraor- 
dinary solemnity,  the  day  received  its  denomination 
most  generally  from  the  octave,  and  not  from  the 
circumcision.  If  this  festival  he  considered  merely 
as  the  commemoration  of  "  the  circumcision  of  our 
Lord,"  its  institution,  or  at  least  its  revival,  com- 
menced with  our  Reformation,  or  rather  at  the 
publication  of  our  English  Liturgy  ;  and  was  first 
observed  on  January  1,  1549-50.  Shepherd. 

The  ixoper  services  are  all  very  suitable  to  the 
day.  The  first  lesson  for  the  morning  gives  an 
account  of  the  institution  of  circumcision  ;  and  the 
Gospel,  of  the  circumcision  of  Christ :  the  first  les- 
son at  evening,  and  the  second  lessons,  and  Epistle, 
all  tend  to  the  same  end :  namely,  that,  since  the 
circumcision  of  the  flesh  is  now  abrogated,  God 
hath  no  respect  of  persons,  nor  requires  any  more 
of  us  than  the  circumcision  of  the  heart.    Wheatly. 

(27.)  Our  Saviour  assures  us,  that  it  became  him 
to  "  fulfil  all  righteousness,"  (Matt.  ii._15  :)  that  is, 
he  was  bound,  as  the  Messiah,  to  submit  to  all 
God's  ordinances,  and  consequently  to  circumcision, 
and  the  other  legal  institutions.  And  this  he  did 
for  the  sake  of  mankind,  that,  by  performing  a  sin- 
less obedience  in  all  things,  he  might  be  an  all  per- 
fect sacrifice  to  atone  for  our  sins.     Dr.  Bennet. 

(28.)  The  best  practical  use  to  be  made  of  this 
passage  will  be  to  consider  what  this  rite  repre- 
sented, as  necessary,  not  only  to  the  persons  for- 
merly using  it,  but  to  us  also  who  have  the  happi- 
ness of  being  exempted  from  the  carnal  ordinance 
itself,  and  all  the  servile  consequences  of  it. 


And  he  received  the  sign  of  circumcision,  a 
seal  of  the  righteousness  of  the  faith  whicfi 
he  had,  yet  being  uncircunicised  :  that  he 
might  be  the  father  of  all  thum  that  believe, 
though  they  be  not  circumcised  ;  that  right- 
eousness might  be  imputed  unto  them  also  : 
and  the  Aither  of  circumcision  to  them  who 
are  not  of  the  circumcision  only,  but  also 
walk  in  the  steps  of  that  faitr.  of  our  father 
Abraham,  which  he  had,  being  yet  uncir- 
cunicised. For  the  promise,  that  he  should 
be  the  heir  of  the  world,  was  not  to  Abraham, 
or  to  his  seed,  through  the  law,  but  through 
the  righteousness  of  I'aith.  For  if  they  which 
are  of  the  law  be  heirs,  faith  is  made  void, 
and  the  promise  made  of  none  effect.   (28.) 

1.  The  first  is  a  readiness,  and  willing  disposi- 
tion, to  know  the  Avill  of  God,  and  to  submit  to  it 
when  known.  This  I  collect  from  that  exhortation 
of  Moses,  "Circumcise  the  foreskin  of  your  heart{ 
and  be  no  more  stiff-necked,"  (Deut.  x.  16;)  joined 
with  the  reproof  of  St.  Stephen,  Avho  calls  the 
Jews  "  uncircunicised  in  heart  and  ears,"  (Acts 
vii.  51,)  by  reason  of  their  inflexiole  opposition  to 
the  doctrine  of  our  blessed  Saviour  and  his  apos- 
tles. The  foreskin  to  be  taken  away,  in  this  sense, 
is  all  that  prejudice  and  self-conceit,  all  that  carnal 
or  worldly  reasoning,  v/hich  obstructs  the  efficacy 
of  truth  upon  our  hearts  and  lives.  For  want  ol 
this  circumcision,  the  Jews,  who  had  the  covenant 
in  the  llesh,  were  yet  out  of  it,  as  to  its  real  advan- 
tages and  spiritual  importance.  And,  without  the 
same,  the  Christian  who  disowns  and  disdains  all 
marks  of  Judaism  upon  his  body,  is  yet,  in  spirit, 
and  to  all  the  purposes  of  sin  and  reprobation,  an 
errant  Jew  still.  ' 

Secondly,  This  true  circumcision  of  the  Spirit 
imports  the  weaning  ourselves  from  the  vv'orld,  and 
setting  our  affections  upon  God  and  goodness. 
Thus  much  I  infer  from  that  other  passage  of 
Moses,  "  The  Lord  thy  God  shall  circumcise  thy 
heart,  that  thou  may  est  love  the  Lord  thy  God  with 
all  thy  heart  and  with  all  thy  soul,"  Dilet.  xxx.  6.  So 
that,  in  this  respect,  "  the  first  and  great  command- 
ment," (Matt.  xxii.  38,)  as  our  Saviour  calls  it.  the 
foundation  and  the  substance,  the  beginning  and  the 
complement,  of  the  whole  moral  law,  wa,s  shadowed 
in,  and  contained  under,  this  most  significant  ordi- 
nance. Covetousness  and  injustice,  worldly-mind- 
ednessand  vanity,  luxury  and  love  of  pleasure,  strait- 
ness  of  hand  and  heart,  and  unmercifulness  to  the 
poor  and  distressed ;  in  a  word,  all  those  corrupt  prin- 
ciples and  dispositions  which  argue  that  we  do  not 
love  God,  or  that  we  do  not  love  him  better  than 
the  world,  or  that  we  do  not  love  our  neighbour  for 
his  sake,  are  so  many  sure  symptoms  of  an  "  un- 
circuracised"   spirit.     These  then  must  be  pared 


M 


THE  EPIPHANY. 


167 


The  Gospel.  St.  Luke  ii.  15. 
■  AND  it  came  to  pass,  c^s  the  anii'els  were 
gone  away  from  them  into  heaven,  the 
shepherds  said  one  to  another,  Let  ns  now 
go  even  linto  Bethlehem,  and  see  this  thing 
whicli  is  come  to  pass,  which  the  Lord  hath 
made  known  unto  us.  And  they  came  with 
haste,  and  found  Mary  and  .Joseph,  and  the 
babe  lying  in  a  manger.  And  when  they 
liad  seen  it,  they  made  known  abroad  the 
saying  which  was  told  them  concerning  this 
child.  And  all  they  that  heard  it  wondered 
at  those  things  whicii  were  told  tliem  by  the 
shepherds.  ■  Bnt  Mary  kept  all  these  tilings, 
and  pondered  them  in  her  heart.  And  tlie 
shepherds  returned,  glorifying  and  praising 
God  for  ail  the  things  that  they  had  heard 
and  seen,  as  it  was  told  unto  them.  And 
when  eight  days  were  accomplished  for  the 

off,  and  cast  away  ;  and  the  pious,  the  devout,  the 
strictly  honest,  the  cheerfully  liberal,  the  tender  and 
compassionate,  the  kind  and  condescending  Chris- 
tians, they  only  are  the  seed  of  Abraham,  they  only 
^~£_  heirs  of  that  covenant,  made  to  that  glorious  father 
A»f  the  faithful. 

(29.)  From  the  narrative  contained  in  this  day's 
Gospel,  we  may  learn  to  magnify  the  great  conde- 
scension of  the  Son  of  God,  in  giving  the  poor 
shepherds  next  to  his  parents  the  first  sight  of  him. 
There  were  no  doubt  many  great  persons,  at  that 
time  in  or  near  the  city,  whom  the  fame  of  this 
birth  had  drawn  thither  ;  yet  God  did  not  think  fit 
to  send  an  angel  with  this  joyful  news  to  any  of 
them,  but  honoured  the  poor  shepherds  with  the 
first  view  of  him.  Dr.  Hole.  These  were  persons, 
.  /  simple,  and  mean,  and  humble ;  persons,  likely  to 
be  more  apprehensive  of  the  mystery,  and  less  of 
the  scandal,  of  the  poverty  of  the  Messiah.  And 
the  lesson  to  be  derived  from  tliis  circumstance  is, 
that  none  are  fit  to  come  to  Christ,  but  those  who 
are  poor  in  spirit,  despisers  of  the  world,  and  sim- 
ple in  their  hearts,  v/ithout  craft  and  secular  de- 
signs. Bp.  Jeremy  Taylor. 

From  the  condition,  in  which  the  shepherds  found 
our  blessed  Saviour,  we  may  learn  a  lesson  of  hu- 
mility. He,  for  whom  heaven  is  too  strait,  whom 
the  heaven  of  heavens  cannot  contain,  lies  in  the 
strait  cabin  of  the  womb ;  and,  when  he  would  en- 
large himself  for  the  world,  is  not  allowed  the  room 
of  an  inn.  The  many  mansions  of  heaven  were  at 
his  disposing  ;  the  earth  was  his,  and  the  fulness  of 
it;  yet  he  suffers  himself  to  be  refused  of  a  base 
cottage,  and  complaineth  not.  What  measure 
should  discontent  us,  wretched  men,  when  thou,  O 
God,  farest  thus  from  thy  creatures  ?  How  should 
we  learn  both  to  want  and  abound  from  thee,  which 
aboanding  with  the  glory  and  riches  of  heaven, 


circumrising  of  the  child,  his  name  was 
called  JESUS,  which  was  so  named  of  the 
auirel  before  he  was  conceived  in  the  womb 

(29.) 

^  The  scane  Collect,  Epistle,  and  Gospel 
shall  serve  for  every  day  after,  unto  the 
Epiphany. 

WMlB^Mxmx}},  (30.)  or  tfi?  m^MlitnU^ 
tm\  01  (Slui'st  to  the  ©Gentiles 

The  Collect. 

O  GOD,  v/ho  by  the  leading  of  a  star 
didst  manifest  thy  only  begotten  Son  to  the 
Gentiles;  mercifully  grant  that  we,  who 
know  thee  now  by  faith,  may  after  this  life 
have  the  fruition  of  thy  glorious  Godhead, 
through  Jesus  Christ  our  Lord.     Amen. 

wouldst  want  a  lodging  in  thy  first  welcome  to  the 
earth  ?  Thou  earnest  to  thine  own,  and  thine  own 
received  thee  not:  hov/  can  it  trouble  us  to  be  re- 
jected of  the  world,  v^hich  is  not  ours?  What 
wonder  is  it,  if  thy  servants  v/andered  abroad  des- 
titute and  afflicted,  when  their  Lord  is  denied  har- 
boui-  ?  Bp.  Hall. 

(30.)  The  Church  celebrates  this  feast  to  shew  T 
our  gratitude  to  God  in  manit'esting  the  Gospel  to 
the  Gentile  world,  and  vouchsafing  to  them  equal 
privileges  with  the  Jews,  who  had  been  all  along 
his  pectjliar  people.  The  first  instance  of  this  di- 
vine favotar  was  in  declaring  the  birth  of  Christ  to 
the  wise  men  of  the  East.  Matt.  ii.  9.  The  ancient 
Church  called  this  feast  "Epiphaneia,"  or  the  Ap- 
pearance or  Manifestation,  and  it  was  the  common 
name  for  this  and  for  Christmas-day.  And  as  that 
was  the  greater,  this  was  the  lesser  Epiphany. 
This  festival  was  observed  in  the  time  of  Nazian- 
zen,  whose  sermon  upon  ''tiie  holy  Lights"  is  upon 
this  day.  Epiphanius  and  Chrysostom  have  like- 
wise sermons  upon  it.  St.  Austin,  in  his  time, 
speaks  of  it  as  uuiversally  celebrated  by  the  Catho- 
lic Church,  and  neglected  by  none  but  the  schis- 
matical  Donatisls.  Dr.  Nicholle. 

This  feast  is  called  in  Latin  Epiphaniee,  Epiph- 
anies, in  the  plural:  because  upon  this  day  we 
celebrate  those  glorious  apparitions  or  manifesta- 
tions, all  which  are  said  to  have  happened  upon  the 
same  day,  though  not  of  the  same  year.  The  first 
manifestation  was  of  the  star,  mentioned  in  the 
Gospel,  the  Gentiles'  guide  to  Christ.  The  second 
Epiphany,  or  maaifeatation,  was  of  the  glorious 
Trinity  at  the  baptism  of  Christ,  mentioned  in  the 
second  lesson  at  Morning  Prayer.  Luke  iii.  22. 
The  third  was  of  Christ's  glory  or  divinity,  by  the 
miracle  of  turning  water  into  wine,  mentioned  in 
the  second  lesson  at  evening  Prayer.  John  ii.    Bp. 


168 


THE  EPIPHANY. 


The  Epistle.     Eph.  iii.  1. 

FOR  this  cause,  I  Paul,  the  prisoner  of 
Jesus  Christ  for  yon  Gentiles;  if  yv.  have 
heard  of  the  dispensation  of  tire  <Trace  of  God, 
which  is  given  me  to  youAvard  :  hovv  that 
by  revelation  he  made  known  imto  me  the 
mystery  (as  I  wrote  afore  in  few  words, 
whereby,  when  ye  read,  yi»-  nmy  understand 
my  kno\vled2:e  in  the.  mystery  of  Cln'ist) 
which  in  other  ages  was  not  made  known 
nuto  the  sons  of  men,  as  it  is  now  revealed 
unto  his  holy  Apostles  and  Propiiets  by  the 
Spirit ;  that  the  Gentiles  should  be  fellow- 
heirs,  and  of  the  saaie  body,  and  partakers 
of  his  promise  in  Christ,  by  the  Gospel  : 
whereof  I  was  made  a  mmistei"',  accordinirto 
t!ie  gift  of  the  grace  of  God,  given  unto  )iie 
by  the  effectual  working  of  his  power.  Unto 
me,  who  am  less  than  the  least  of  all  saints, 
is  this  grace  sfiven,  that  I  should  preach 
among  the  Gentiles  the  unsearchable  riches 
of  Ciirist ;  and  to  make  all  men  see  what  is 
the  fsUowship  of  the  mystery,  which  from 
the  beginning  of  the  world  hath  been  hid  in 
God,  who  created  all  things  by  Jesus  Christ : 
to  the  intent  that  now  unto  the  principalities 
and  powers  in  heavenly  places  might  be 
known,  by  the  church,  the  manifold  wisdom 

Sparrow.  For  which  reasonnhis  lesson,  contrary 
to  coaimon  usa^e,  )3  taken  froraoneof  the  Gospels, 
and  not  from  an  Epistl;?.  Shepherd. 

The  first  lesson  contains  prophecies  of  the  in- 
crease of  the  Church  by  the  abundant  access  of  the 
Gentiles,  of  which  the  Epistle  contains  the  comple- 
tion, giving  an  account  of  the  mystery  of  the  Gos- 
pel's being  revealed  to  them.  Wheatly. 

(31.)  The  Epistle  for  the  day  declares  to  us  the 
great  "mystery  of  godliness,"  how  ''God  manifest 
in  the  flesh,"  who  was  first  preached  to  the  Jews 
only,  was  afterwards  "  manifested  to  the  Gentiles" 
also,  and  "  thereby  preached  and  believed  on  in  the 
world."  The  practical  use  to  be  made  of  this  great 
mercy  is,  1.  To  acknowledge  and  adore  the  infinite 
love  of  God  to  the  Gentiles,  of  whose  race  we  are, 
"in  turning  them  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God."  Herein  the  love 
of  God  to  mankind  appeared,  in  that  "he  would 
have  all  men  to  be  saved,  and  to  come  to  the  know- 
ledge of  the  truth,"  (1  Tim.  ii.  4.)  "  God  so  loved 
the  world,"  (saith  our  Saviour,)  "  that  he  sent  his 
only-begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life."  (John 
iii.  16.)  He  now  makes  no  distinction  between 
Jew  and  Gentile,  for  they  are  all  one  in  Christ 
Jesus.  He  came  first  indeed  to  "  the  lost  sheep  of 
the  house  of  Israel."  whom  he  gathered  into  his 
fold,  and  made  them  his  own  peculiar;  but  he  had 


of  God,  according  to  the  eternal  purpose 
which  he  purposed  in  Christ  Jesus  our 
Lord  ;  in  whom  we  have  boldness  and  ac- 
cess with  confidence  by  the  faith  of  him.  (31.)  ,) 
The  Gospel.  St.  Matt.  ii.  1. 
WHEN  Jesus  vv-as  born  in  Bethlehem  of 
Judea,  ni  the  days  of  ]  'erod  tiie  king,  be- 
hold, there  came  wise  men  from  the  east  to 
Jerusalem,  saying.  Where  is  he  that  is  born 
kinof  of  tlie  Jews  ?  for  we  have  seen  his  star 
in  the  east,  and  are  come  to  worshi[)  him. 
When  Herod  the  king  had  heard  these 
things,  he  was  troubled,  and  all  Jerusalem 
with  him.  And  when  he  had  gathered  all 
the  chief  priests  and  scribes  of  the  peojile  to- 
gether, he  denianded  of  them  where  Christ 
should  be  born.  And  they  said  unto  hiin, 
In  Bethlehem  of  Judea:  for  thus  is  it  writ- 
ten by  the  prophet,  And  thou  Bethlehem  in 
the  land  of  Juda,'art  not  the  least  among 
the  princes  of  Juda  ;  for  out  of  thee  shall 
come  a  Governor  that  shall  rule  my  people 
Israel.  Then  Herod,  when  he  had  privily 
called  the  wise*  men,  inquired  of  them  dili- 
gently what  time  the  star  appeared.  And 
he  sent  them  to  Bethlehem,  and  said,  Go, 
and  search  diligently  for  the  young  child, 
and  when  ye   have   found   him,  bring   me 

"other  sheep."  (he  tells  us.)  "  that  belonged  not  to 
this  fold,"  meaning  the  Gentiles ;  them  also  he 
brought  in,  "  that  there  might  be  one  fold,  and  one 
fiock.  under  the  great  Shepherd  and  Bishop  of  our 
souls."  Hence  he  is  said  to  be  "  a  light  to  lighten 
the  Gentiles,  as  well  as  the  glory  of  his  people 
Israel."  2.  We  may  learn  hence  to  make  a  right 
use  and  improvement  of  this  great  and  undeserved 
favour  to  us  Gentiles,  and  that  is,  "  to  walk  in  the 
light,  as  he  is  in  the  light,"  and  to  make  it  so 
"  shine  before  men,  that  they  may  see  our  good 
works,  and  glorify  our  Father,  which  is  in  hea- 
ven ;"  who  hath  called  us, miserable  sinners,  "who 
lay  in  darkness  and  in  the  shadow  of  death,"  to  be 
the  children  of  God,  and  hath  exalted  us  to  ever- 
lasting life.  Let  not  this  then  "  be  our  condemna- 
tion, that  light  is  come  into  the  world,  and  we  love 
darkness  rather  than  light;  because  our  deeds  are 
evil;"  but  let  us  "  walk  as  children  of  light  and  of  j. 
the  day.  casting  off  the  works  of  darkness,  and  put- 
ting on  the  armoiir  of  light,"  to  defend  us  from  all  , 
iniquity.  This  is  the  sense  of  those  many  precepts,  ) 
to  walk  worthy  of  the  vocation  wherewith  we  are 
called;  and  to  let  our  conversation  be  as  becometh 
the  Gospel  of  Christ ;  which  requires  us  to  lead  our 
lives  by  the  light  we  have  received,  and  to  increase 
in  grace  and  virtue,  as  we  do  in  knowledge,  other- 
wise it  will  only  increase  our  guilt,  and  heighten 
our  condemnation.  Dr.  Hole, 


THE  FIRST  SUNDAY  AFTER  THE  EPIPHANY. 


169 


word  again,  that  I  may  come  and  worship 
him  also.  When  they  had  heard  the  king, 
they  departed  ;  and,  lo,  the  star  which  they 
saw  ill  the  east  went  before  them,  till  it  came 
and  stood  over  wiiere  the  young  child  was. 
When  they  saw  the  star,  they  rejoiced  with 
exceeding  great  jny.  And  when  they  were 
come  into  the  house,  they  saw  the  young 
child  with  Mary  his  mother,  and  tell  dow/i 
and  worshipped  him :  and  when  they  had 
opened  their  treasures,  they  presented  unto 
him  gifts ;  gold,  and  frankincense,  and 
myrrh.  And  being  warned  of  God  in  a 
dream,  that  they  should  not  return  to  He- 
rod, they  departed  into  their  own  country 
another  way.  (32.) 

'\.  ^ 


^Siphatis.  (33.) 

The  Collect. 
O  LORD,  we  beseech  thee  mercifully  to 

(32.)  God,  who  is  the  universal  parent  of  all  men, 
at  the  nativity  of  the  Messiah  gave  notice  of  the 
event  to  all  the  world,  as  they  were  represented  by 
the  giand  division  of  Jews  and  Gentiles  :  to  the 
Jewish  shepherds,  by  an  angel;  to  the  eastern 
magi,  by  a  stai.  For  the  Gospel  is  of  universal 
dissemination,  not  confined  within  the  limits  of  a 
national  prerogative,'  but  catholick  and  diffused. 
As  God's  love  was,  so  was  the  dispensation  of  it, 
"  without  respect  of  persons :"  for  all,  being  included 
under  the  curse  of  sin,  were  to  him  equal  and  in- 
different, undistinguishable  objects  of  mercy.  And 
Jesus,  descended  of  the  Jews,  was  also  "  the  expec- 
tation of  the  Gentiles,"  and  therefore  communica- 
ted to  all :  "  the  grace  of  God"  being  like  the  air 
we  breathe;  and  "it  hath  appeared  to  all  men," 
sahh  St.  Paul :  but  the  conveyances  and  communi- 
cations of  it  were  different  in  the  degrees  of  bright- 
ness. The  angel  told  the  Shepherds  the  story  of 
the  nativity  plainly  and  literally :  the  star  invited 
the  wise  men  by  its  rareness  and  preternatural  ap- 
parition :  to  which  also,  as  by  a  foot  path,  they  had 
been  led  by  the  prophecy  of  Balaam. 

And  thus,  in  one  view  and  two  instances,  God 
hath  drawn  all  the  world  to  himself  by  his  Son 
Jesus ;  in  the  instances  of  the  shepherds  and  the 
eastern  magi,  Jews  and  Gentiles,  learned  and  un- 
learned, rich  and  poor,  noble  and  ignoble;  that  in 
him  all  nations,  and  all  conditions,  and  all  families, 
and  all  persons  misht  be  blessed :  having  called  all 
by  one  star  or  other,  by  natural  reason  or  by  the  se- 
crets of  philosophy,  by  the  revelations  of  the  Gos- 
pel or  by  the  ministry  of  angels,  by  the  illumina- 
tions of  the  Spirit,  or  by  the  sermons  and  dictates 
of  spiritual  fathers  :  and  hath  consigned  this  lesson 
22 


receive  the  prayers  of  thy  people  who  call 
upon  thee  ;  and  grant  that  they  may  both 
perceive  and  know  what  things  they  ought 
to  do,  and  also  may  have  grace  and  power 
faithfully  to  fulfil  the  same,  through  Jesus 
Christ  our  Lord.     Amen. 

-The  Epistle.  Rom.  xii.  1. 
I  BESEECH  you,  therefore,  brethren,  by 
the  mercies  of  God,  that  ye  present  your 
bodies  a  Hving  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service. 
And  be  not  conformed  to  this  world  ;  but 
be  ye  transformed  by  the  renewing  of  your 
mind,  that  ye  may  prove  what  is  that  good, 
and  acceptable,  and.  perfect  will  of  God. 
For  I  say,  through  the  grace  given  unto  me, 
to  every  man  that  is  among  yoii,  not  to  think 
of  himself  more  highly  than  he  ought  to 
think,  but  to  think  soberly,  according  as 
God  hath  dealt  to  every  man  the  measure 
of  faith.  For  as  we  have  many  members  in 
one   body,  and   all  members  have  not   the 

to  us,  that  we  must  never  "  appear  before  the  Lord 
empty,"  offering  gifts  to  him  by  the  expenses  or  the 
affections  of  charity  ;  either  the  worshipping  or  the 
oblations  of  religion;  either  the  riches  of  the  world, 
or  the  love  of  the  soul.  For,  if  we  cannot  bring 
gold  with  the  rich  men  from  the  east,  we  mayAvith 
the  poor  shepherds  come  and  "kiss  the  Son,  lest 
he  be  angry  :"  and  in  all  cases  come  and  "  serve 
him  with  fear  and  reverence"  and  spiritual  rejoic- 
ings. Bp.  Jer.  Taylor. 

(33.)  From  Christmas  to  Epiphany,  the  Church's 
design  is,  to  set  forth  Christ's  "  humanity,"  to  make 
Christ  manifest  in  the  flesh,  which  the  offices  do,  as 
we  have  seen  ;  but  from  Epiphany  to  Septuagesi- 
ma,  especially  in  the  four  next  Sundays  after ' 
Epiphany,  she  endeavoiirs  to  manifest  his  glory 
and  "  divinity,"  by  recounting  some  of  his  first 
miracles,  and  manifestations  of  his  deity;  so  that 
each  Sunday  is  in  this  respect  a  kind  of  Epiphany. 

Bp.  Sparrow. 

The  offices  of  the  Sundays,  which  follow  the 
Epiphany,  until  Septuagesima  Sunday,  are  of  the 
same  argument  with  the  Epiphany  itself:  all  be- 
longing to  the  manifestation  of  Christ,  and  to  the 
end  for  which  he  was  made  known  to  the  sons  of 
men.  Bp.  Overall. 

The  design  of  the  Epistles  is  to  excite  us  to  im- 
itate Christ  as  far  as  we  can,  and  to  manifest  our- 
selves his  disciples  by  a  constant  practice  of  all 
Christian  virtues.  Wheatly, 

The  Gospel  of  this  day  mentions  Christ's  mani- 
festation to  the  doctors  of  the  Jews,  astonishing  all 
his  hearers  with  his  miraculous  answers ;  withal 
declaring,  that  he  was  both  God  and  man :  man,  in 
being  made  subject  to  his  reputed  father  and  his 


170 


THE  FIRST  SUNDAY  AFTER  THE  EPIPHANY. 


same  office  ;  so  we,  being  many,  are  one 
body  in  Christ,  and  every  one  members  one 
of  another.  (34.) 

The  Gospel.  St.  Luke  ii.  41. 
NOW  his  parents  went  to  Jerusalem  every 
year  at  tlie  feast  of  the  passover.  And 
when  he  was  twelve  years  old,  they  went 
up  to  Jerusalem,  after  tlie  custom  of  the  feast. 
And  wlien  they  had  fulfilled  the  days,  as 
they  returned,  the  child  Jesus  tarried  behind 
in  Jerusalem  ;  and  Joseph  and  his  mother 
knew  not  of  it.  But  they,  supposing  him 
to  have  been  in  the  company,  went  a  day's 
journey,  and  they  sought  him  among  their 
kinsfolk  and  acquaintance.  And  when 
they  found  him  not,  they  turned  back  again 
to  Jerusalem,  seeking  hun.  And  it  came  to 
pass,  that  after   three  days  they  found  him 

earthly  mother;  G6d.  in  going  ''  about  his  Father's 
business.''  The  Epistle  exhorts  us  to  make  a  spi- 
ritual use  of  the  wise  men's  mysterious  offerings, 
especially  of  myrrh  ;  Avhich  signifies  very  rightly 
the  mortifying  of  the  flesh,  and  the  offering  of  our 
bodies  as  a  holy  sacrifice  to  God  by  Christ.  The 
Collect  prays  for  grace  to  enable  us  thereunto. 

Bp.  Overall,  Bp.  Sparroic. 

(34.)  The  Church,  when  appointing  this  portion 
of  Scripture,  treads  exactly  in  the  steps  of  the 
blessed  apostle  that  wrote  it.  He,  in  the  forego- 
iflg  chapters,  had  vindicated,  explained,  and  given 
due  honour  to  the  wisdom  and  the  mercies  of  God, 
manifested  in  the  glorious  privileges  and  universal 
extent  of  the  Gospel  dispensation.  He  boat  pro- 
ceeds to  shew,  what  the  effects  of  these  considera- 
tions ought  to  be,  upon  the  minds  and  lives  of  all 
who  have  embraced  it.  The  Church,  in  like  man- 
ner, from  celebrating  the  goodness  of  that  God,  iu 
the  conversion  of,  and  manifestation  of  his  Son  and 
his  truth  to,  the  Gentiles,  makes  it  her  next  care,  to 
press  the  same  practical  doctrine,  and  to  insinuate 
the  absolute  necessity  of  "  walking  worthy  of  the 
vocation  wherewith  we  are  called.  I  beseech  you 
therefore,  brethren,  by  the  mercies  of  God,"  &c. 
Eph.  iv.  1.  Dean  Stanhope. 

In  compliance  with  the  Apostle's  advice,  let  us 
consecrate  our  bodies,  as  so  many  living  temples 
unto  God,  and  let  all  the  members  of  them  become 
the  instruments  of  his  honour.  Let  the  mouth 
praise  him  with  joyful  lips,  and  the  tongue  sing  of 
his  honour  ;  let  the  hands  be  often  lifted  up  to  him, 
and  opened  in  bounty  to  his  members  ;  let  the  feet 
walk  in  his  ways,  and  run  with  cheerfulness  the 
path  of  his  commandments.  And,  to  complete  the 
sacridcci  let  us  dedicate  our  souls  to  him  as  the  liv- 
ing monuments  of  his  praise,  and  devote  all  the 
faculties  of  them  to  the  setting  forth  his  glory. 
To  which  end,  2.  Let  both  be  kept  pure  from  the 


in  the  temple,  sitting  in  the  midst  of  the  doa^Lf 
tors,  both   hearing  Uiem  and   asking  them  /  / 
questions.     And  all  that  heard  him   were 
astonished   at   his   understanding   and  an- 
swers.     And    when    they   saw   him    they 
were  amazed :  and  his  mother  said  unto  him, 
Son,  why  hast  thou  thus  dealt  with  us?  be- 
liold,  thy  father  and  1  have  sought  thee  sor- 
rowing.    And  he  said  unto  them.  How  is  it 
that  ye  sought  me  ?  wist  ve  not  that  1  must 
be  about  my  Father's  business  I     And  they 
understood  not  the  saying  which  he  spake 
unto  tiiem.     And  he  went  down  with  them, 
and  came  to  Nazareth,  and  was  subject  un- 
to them  :  but  his  mother  kept  all  these  say- 
ings in  her  heart.     And   Jesus   increased  in    i 
wisdom,   and  stature,   and  in  favotir    with     > 
God  and  man.  (35.)  !> 

defilements  of  the  world  to  attend  tlie  service  of 
their  Maker;  avoiding  all  sinful  conformity  to  the 
world,  and  having  our  natures  renewed  by  the 
graces  of  the  Holy  Spirit ;  our  minds  enlightened 
with  the  knowledge  of  God ;  our  wills  and  affec- 
tions rectified  to  the  loving  and  obeying  of  him. 
3.  Let  us  learn  from  our  Saviour  to  be  "meek  and 
lowly  in  heart,"  not  thinking  of  ourselves  more 
highly  than  we  ought  to  think ;  "  but  to  think 
soberly  and  modestly,  in  honour  preferring  one 
another."  Lastly,  Let  us  learn  to  live  in  the  unity 
and  communion  of  the  Church,  as  the  only  means 
of  Uving  in  love,  peace,  and  amity,  with  one  ano- 
ther. For  the  Church  being  but  one  body,  there 
should  be  no  schism  or  division  in  it ;  but  all  the 
members  are  to  be  joined  and  united  to  it  in  one 
communion  under  Christ  the  head,  that  they  may 
be  fitted  for  the  communion  of  the  saints  for  ever 
in  heaven.  D7\  Hole. 

(35.)  From  this  narrative  we  may  learn  some 
useful  and  necessary  lessons. 

1.  From  Joseph  and  Mary's  punctual  observation 
of  the  feast  of  the  Passover,  and  their  yearly  re- 
pairing Avith  their  child  to  Jerusalem  to  that  end, 
we  miry  learn  diligently  to  attend  the  seasons  of 
God's  holy  word  and  sacraments,  and  "not  to  for- 
sake the  assembling  of  ourselves  together"  at  the 
times  appointed  for  them,  "  as  the  manner  of  some 
is."  Dr.  Hole. 

2.  The  child  Jesus,  in  the  minority  of  his  age, 
went  up  with  his  parents  to  the  holy  solemnity:^  / 
not  this  year  only,  but,  in  all  likelihood,  others  also,  f 
He,  in  the  power  of  whose  Godhead  and  by  the 
motion  of  whose  Spirit,  all  others  ascended  thither^ 
would  not  himself  stay  at  home.  In  all  his  exam- 
ples he  meant  our  instruction.  This  pious  act  ot 
his  nonage  intended  to  lead  our  first  years  into 
timely  devotion.  The  first  liquor  seasons  the 
vessel  for  a  long   time  after.    It  is  every  way 


THE  SECOND  SUNDAY  AFTER  THE  EPIPHANY. 


in 


JTiie  Srcou;?  Suntras  after  the 
Sapfshang.  (36.) 

The  Collect 
ALMIGHTY  and  everlasdns:  God,  who 

good  for  a  maa  to  bear  God's  yoke,  even  from  his 
infancy. 

3.  While  children  of  that  age  were  playing  in 
the  streets,  Christ  was  found  sitting  in  the  temple; 
not  to  gaze  on  the  outv.-ard  glory  of  that  house,  or 
on  the  golden  candlesticks  or  tables,  but  to  hear 
and  question  the  doctors.  He,  who  as  God  gave 
them  all  the  wisdom  they  had,  as  the  Son  of  man 
hearkens  to  the  wisdom  he  had  given  them :  that 
by  learning  of  ihem  he  might  teach  all  the  younger 
sort  humility,  and  due  attendance  upon  their  in- 
structors. He  could  at  the  first  have  taught  the 
great  Rabbins  of  Israel  the  deep  mysteries  of  God : 
but.  because  he  was  not  yet  called  by  his  Father  to 
the  public  practice  of  a  teacher,  be  contents  him- 
self to- hear  with  diligence,  and  to  ask  with  modes- 
ty, and  to  teach  only  by  insinuation.  Let  those 
consider  this,  which  will  needs  run  as  soon  as  they 
can  go:  and,  when  they  find  ability,  think  they 
need  not  stay  for  a  further  vocation  of  God  or  man. 

Bp.  Hall 

4.  From  this  holy  Child's  leaving  his  parents  to 
be  about  his  Father's  business,  we  may  learn  to 
leave  father  and  mother,  and  to  do  the  will  of  our 
heavenly  Father.  If  our  nearest  relations  would 
either  obstruct  us  in  our  duty,  or  encourage  us  in 
any  vice  or  immorality,  they  therein  forfeit  their 
authority,  and  lose  all  right  to  our  obedience  in 
such  matters ;  and  therefore  our  Saviour  told  his 
disciples  that  "  he  that  loveth  father  aud  mother 
more  than  him,  is  Dot  worthy  of  him," 

5.  From  Christ's  being  subject  to  and  observant 
of  his  parents  in  all  other  thiags,  children  may 
learn  to  be  dutiful  and  obedient  to  their  parents  in 
every  thing,  that  is  not  contrary  to  the  will  and 
commands  of  God.  Dr.  Hole. 

6.  The  answer  of  Christ  leads  to  a  proper  notion 
of  his  nature.  The  blessed  Virgm,  according  to 
the  supposition  of  the  world,  called  Joseph  the  fa- 
ther of  Christ:  '"Thy  father  and  I  sought  thee." 
She  well  knew  that  Joseph  had  but  a  name  in  this 
business,  yet  she  says,  "  Thy  father  and  T:"  the 
Son  of  God  stands  not  upon  contradiction  to  his 
mother :  but,  leading  her  thoughts  from  his  suppos- 
ed father  to  his  true,  from  earth  to  heaven,  he  an- 
swers, '•  Knew  ye  not  ihat  I  must  go  about  my  Fa- 
ther's business  V'  It  was  honour  enough  to  her, 
that  he  had  vouchsafed  to  take  flesh  of  her :  it  was 
his  eternal  honoir,  that  he  was  God  of  God,  the 
everlasting  Son  of  the  heavenly  Father.  Good 
reason  therefore  was  it  that  the  respects  of  flesh 
should  give  place  to  the  God  of  spirits.   Bp.  Hall. 


dost  govern  all  things  in  heaven  and  eartli ; 
mercifully  hear  the  supplications  of  thy  peo- 
ple, and  grant  us  tliy  peace  all  the  days  of 
our  life,  through  Jesus  Christ  our  Lord. 
Amen. 

7.  From  the  Son  of  God's  increasing  in  wisdom 
and  stature,  we  may  learn  the  truth  of  his  human- 
ity, that  he  grew  up  by  the  same  degrees  both  in 
body  and  mind,  as  we  do :  he  was  fed  by  tht  same 
nourishment  of  meat  and  drink,  as  we  are;  he  im- 
proved in  knowledge  and  experience  by  the  same 
means  and  measures  of  education,  and  aifived  at 
strength  and  stature  of  body  by  the  same  steps  as 
we  do. 

Lastly,  from  his  increasing  in  favour  with  God 
and  man,  we  may  learn  how  to  attain  the  same ; 
he  did  it  by  his  obedience,  aud  submission  to  the 
will,  of  God,  and  by  acts  of  prudence,  meekness, 
and  charity,  towards  men,  which  made  him  highly 
pleasmg  and  beloved  of  both.  And  we  too,  by 
doing  things  acceptable  to  God  and  men,'  that  is, 
by  observing  our  duty  to  God,  and  shewing  mercy,  A 
and  kindness,  and  good  will,  towards  men,  shall 
likewise  find  the  same.  Dr.  Hole. 

After  the  event  recorded  in  this  Gospel  a  consid- 
erable interval  succeeds,  in  the  course  of  which  but 
few  particulars  of  our  Saviour's  history  are  given. 
It  seems  to  have  been  the  design  of  Providence,  to 
restrain  the  exercise  of  fruitless  curiosity  on  this 
score,  by  summing  up,  in  one  comprehensive  testi- 
mony, all  that  it  concerns  us  to  know  with  regard 
to  our  Redeemer's  course,  before  the  days  of  his 
pubhc  ministry  arrived.  Thus  the  Evangelist  com- 
prises in  few  words  a  description  of  the  flourishing 
growth  of  that  "  Branch  of  Righteousness."  which 
had  its  appointed  seasons,  and  which  was  excellent 
in  all  the  measures  of  its  increase.  The  sacred 
writer  furnishes  a  testimony  which  extends  itself 
to  all  that  period,  when  the  narrative  is  not  filled 
with  more  particular  accounts.  "  The  Child,"  saith 
the  inspired  historian,  '"  grew,  and  waxed  strong  in 
spirit;  filled  with  wisdom:  and  the  grace  of  God 
was  upon  him."  This  is  abundantly  sufficient  to 
satisfy  us,  that  the  early  stages  of  our  Lord's  life 
were  answerable  to  his  spotless  character,  and  con- 
formable to  those  more  shining  and  distinguished 
parts  of  his  demeanotir,  which  are  described  for 
our  perpetual  regard,  and  commended  by  every^  mo- 
tive of  gratitude  and  duty  to  our  faithful  recollec- 
tions. Archdeacon  Poll. 

(36.)  The  Gospel  mentions  Christ's  turning 
water  into  wine,  by  which  he  manifested  both  his 
glory  by  the  miracle,  and  his  goodness  in  minister- 
ing to  the  necessities  of  others :  to  which  virtue 
the  Epistle  exhorts  us,  that  whatsoever  gifts  we 
have,  we  should  use  them  as  Christ  did,  to  the  good 
and  benefit  of  others.     The  Collect,  as   diverse 


172 


THE  SECOND  SUNDAx'  AFTER  THE  EPIPHANY. 


The  Epistle.  Rom.  xii.  6.  (37.) 

HAVING  then  ^ifts,  differing  according 
to  the  grace  that  is  given  to  us,  whether 
prophecy,  let  us  prophesy  according  to  the 
proportion  of  faith  ;  or  ministry,  let  us 
wait  on  our  ministerino: ;  or  he  that  teacheth, 
on  teachiiiQT ;  or  he  that  exhorteth,  on  ex- 
hortation :  he  that  giveth,  let  him  do  it  with 
simplicity;  he  that  ruleth,  with  diligence; 
he  that  slifeweth  mercy,  with  cheerfulness. 
Let  love  be  without  dissimulation.  Abhor 
that  which  is  evil,  cleave  to  that  whicli  is 
good.  Be  kindly  affectioned  to  one  another 
with  brotherly  love,  in  honour  preferring 
one  another  :  not  slothful  in  business  ;  fer- 
vent in  spirit ;  serving  the  Lord  ;  rejoicing 
in  hope;  patient  in  tribulation;  continuing 
instant  in  prayer  ;  distributing-  to  the  neces- 
sity of  saints  ;  given  to  hospitality.  Bless 
them  which  persecute  you  ;  bless,  and  curse 
not.  Rejoice  with  them  that  do  rejoice,  and 
weep  with  them  that  weep.  Be  of  the 
same  mind  one  towards  another.  Mind 
not  hio'h  things,  but  condescend  to  men  of 
low  estate. 

The  Gospel.     St.  John  ii,  1. 
AND  the  third  day  there  was  a  marriage 

others,  recommends  to  God  the  supplications  of  the 
people,  &c.  Bp.  Sparrow. 

(37.)  This  Epistle  begins  where  that  of  the  fdre- 
going  Sunday  ended:  ia  the  close  of  which  the 
apostle  makes  a  comparison  between  the  mystical 
body  of  Christ's  Church  and  the  body  natural: 
wherein  as  there  are  many  members,  and  all  mem- 
bers have  not  the  same  office,  so  we,  being  many, 
are  one  body  in  Christ,  and  every  one  members, 
one  of  another.  Then  follows  the  Epistle  for  this 
day :  in  which  we  may  observe,  1.  The  different 
offices  and  functions  wherein  Christ  hath  set  the 
several  members  of  his  Church,  according  to  the 
different  measures  of  grace  given  to  them.  2.  We 
may  observe,  that,  as  God  hath  placed  men  in  dif- 
ferent offices  and  functions,  so  hath  he  given  differ- 
ent gifts  and  measures  of  grace  for  the  discharge 
of  them.  3.  We  may  observe  the  manner  how 
these  gifts  are  to  be  exercised,  that  is,  with  all  fidel- 
ity and  diligence,  to  the  promotion  of  God's  glory, 
and  the  good  of  his  Church  and  people.  To  this 
end  the  apostle  farther  recommends  several  graces 
and  virtues,  which  will  much  help  towards  the 
faithful  discharge  of  these  offices.  Such  as  con- 
tentedness  in  our  station  ;  industry  in  our  proper 
business;  mutual  love  and  respect;  a  tender  con- 
cern for  the  prosperous  and  adverse  fortunes  of  our 
fellow  Christians;  unity  in  matters  of  religion;  and 
constancy  and  meekness  under  persecutions  and 


in  Cana  of  Galilee,  and  the  mother  of  Jesus 
was  theri\  And  both  Jesus  was  called,  and 
his  disciples,  to  the  marriage.  And  when 
they  wanted  wine,  the  mother  of  Jesus  saith 
unto  him.  They  have  no  wine.  Jesus  saith 
unto  her,  Woman,  what  have  I  to  do  with 
thee  ?  mine  hour  is  not  yet  come.  His  mo- 
ther saith  unto  the  servants,  Whatsoever  he 
saith  unto  you,  do  it.  And  there  were  set 
there  six  water-pots  of  stone,  after  the  n;an- 
ner  of  the  purifyiuir  of  the  Jews,  containing 
two  or  three  firkins  apiece.  Jesus  saith 
unto  them.  Fill  the  water-pots  with  water. 
And  they  filled  them  up  to  the  brim.  And 
he  saith  unto  them,  Draw  out  now,  and  bear 
unto  the  governor  of  the  feast.  And  they 
bare  it.  W^hen  the  ruler  of  the  feast  had 
tasted  the  water  that  was  made  wine,  and 
knew  not  whence  it  was.  (but  the  servants 
whicji  drew  the  water  knew,)  the  governor 
of  the  feast  called  tlie  bridegroom,  and  saith 
unto  him,  Every  man  at  the  beginning  doth 
set  forth  good  wine,  and  when  men  have 
well  drunk,  then  that  which  is  worse  :  but 
thou  hast  kept  the  good  wine  until  now. 
This  beginning  of  miracles  did  Jesus  in  Cana 
of  Galilee,  and  manifested  forth  his  glory, 
and  his  disciples  believed  on  him.  (38.) 

wrongs.  The  cultivation  of  these  graces  will  as- 
sist us  in  the  discharge  of  the  offices  in  which  God 
hath  placed  us ;  and  will  bring  comfort  to  us  in  this 
world,  and  happiness  in  the  next. 

Dr.  Hole,  Dean  Stanhope. 

(38.)  This  passage  of  Scripture  shews  how  little 
ground  there  is,  for  that  stiff  and  precise  temper, 
which  condemns  all  outward  expressions  of  mirth 
by  public  and  solemn  entertainments.  Our  Lord's 
example  hath  justified  such  meetings  of  friends  in 
more  instances  besides  this :  and  indeed  his  life 
throughout  is  a  pattern  of  social  virtues.  (Matt.  ix. 
Mark  ii.  Luke  xi.  xiv.  xix.  John  xii.)  And,  pro- 
vided the  mirth  be  innocent,  the  conversation  inof- 
fensive, the  enjoyment  of  God's  good  creatures 
moderate;  I  think  no  considering  man  can  deny, 
but  that  they  are  capable  of  serving  many  good 
purposes  ;  and  it  is  plain  too,  that  they  do  not  bring 
us  under  any  necessity  of  sin.  So  that,  if  any 
spiritual  inconvenience  follow,  the  blame  is  not  due 
to  the  things,  but  to  the  abuse  of  them.  And  this 
is  no  more,  than  every  thing  is  liable  to. 

Dean  Stanhope. 

2.  The  miracle  here  recorded  was  wrought,  as 
the  Evangelist  declares,  to  "manifest  forth  his 
glory ;"  and  to  lay  the  ground  of  faith  ;  for  it  im- 
mediately follows,  that  "  his  disciples  believed  on 
him."  The  connection  is  strongly  marked  between 
the  evidence  proposed,  and  the  faith  which  was 


THE  THIRD  SUNDAY  AFTER  THE  EPIPHANY. 


17a 


IB^l^liriny!,  (39.) 

The  Collect. 

ALMIGHTY  and  everlasting  God,  mer- 
cifully look  upon  oar  infirmities,  and  in  all 
our  dangers  and  necessities  stretch  forth  thy 
right  hand  to  help  and  defend  us,  through 
Jesus  Christ  our  liOrd.     Amen. 

The  Epistle.     Rom.  xii.  16. 

BE  not  wise  in  your  own  conceits.  Re- 
compense to  no  man  evil  for  evil.  Provide 
things  honest  in  the  sight  of  all  men.     If  it 

established  upon  that  foundation.  Ail  the  mirackt; 
of  Christ  were  indeed  performed  for  public  notice 
and  for  general  conviction  :  they  were  designed  to 
rank  among  ;he  solid  and  perpetual  prooft-,  that  he 
came  forth  from  God ;  and  lo  serve  therefore  as 
the  fixed  ar.d  never  failing  grounds  of  faith,  accord- 
ing to  our  Lord's  reply  to  the  disciples  of  John  the 
Baptist,  (Matt.  xi.  4,  5  :)and  to  his  appeal  in  terms 
so  plain,  to  the  captious  Jev/s.  (John  x.  37,  38.) 
Thus  does  our  Lord  himself  lead  our  attention  ia 
the  strongest  manner  to  one  ?i::iain  pillar  of  our 
common  hope  :  teaching  us  at  all  times,  from 
whence  we  are  to  draw  some  of  (he  leadla.T  proofs 
of  the  truth  of  that  which  we  believe,  tnd  of  the 
certainty  of  our  persuasion.  Instead  of  high  pre- 
tensions, supported  by  no  external  demonstrations, 
and  attested  by  no  public  facts ;  instead  of  the 
plausible  discourses  of  such  as  study  to  mislead 
the  world  with  false  characters  of  inspiration,  for 
which  their  own  word  must  be  taken  ;  our  Lord 
points  directly  to  his  miracles.  They  were  seen  of 
all;  done  in  public;  wrought  in  the  sight  of  thou- 
sands; frequently  repeated;  ever  serving  to  good 
purposes  ;  always  calculated  for  the  best  and  noblest 
ends.  Archdeacon  Pott. 

It  was  on  account  of  these  words,  that  this  Gos- 
pel was  appointed  by  the  Church,  for  one  of  the 
Gospels  to  be  read  and  published  in  the  time  of 
Epiphany,  which  gives  the  name  to  all  these  five 
Sundays.  For  Epiphany  is  nothing  else,  but  the 
manifesting  forth  of  Christ's  glory  and  deity,  where- 
of this  Gospel  is  a  testimony.  And  because  it  was 
the  first  Epiphany,  that  he  made  so  of  himself  af- 
ter his  baptism,  and  beginning  to  preach,  therefore 
v/as  it  also  appointed  to  be  the  second  lesson  at 
even  upon  the  day  of  Epiphany  itself. 

Bp.  Cosins. 

(39,)  The  Collect  for  this  day  puts  us  in  mind 
of  the  sad  and  calamitous  estate  of  this  life,  and 
therefore  prays  Almighty  God  for  help  and  defence. 
The  Epistle  for  the  day  gives  us  many  useful  rules 
to  be  observed  in  order  to  that  end.  Indeed  this 
whole  chapter,  of  which  the  Epistle  is  a  part,  con- 
tains many   excellent  precepts,   both  divine    and 


be  possible,  as  much  as  lieth  in  you,  live 
peaceably  with  all  men.  Dearly  beloved, 
avenge  not  yourselves,  but  rather" give  place 
unto  wrath  ;  for  it  is  written,  Vengeance  is 
mine  ;  I  will  repay,  saith  tlie  Lord."  There- 
fore, if  thine  enemy  himger,  feed  him  ;  if  he 
tliirst,  give  him  drink  :  for  in  so  doing  thou 
shalt  heap  coals  of  fire  on  his  head.  Be  not 
overcome  of  evil,  but  overcome  evil  with 
good.  (40.)  ,;^ 

The  Gospel.     St.  Matt.  viii.  1.  (41.) 
WHEN  he   was  come  down  from  the 
mountain,  great  multitudes  followed  him. 


moral,  to  direct  us  in  the  whole  course  of  our  life ; 
and  therefore  the  Church  hath  wisely  selected  them, 
to  be  read  in  three  several  portions,  in  the  three 
following  Sundays  after  the  Epiphany,  that,  hav- 
ing the  light,  we  may  be  taught  how  to  walk  in  it. 

Ill  the  Gospel  we  have  an  account  of  two  mira- 
cles done  by  our  blessed  Saviour;  the  one  upon  a 
leper,  whom  he  healed  by  a  touch  of  his  hand ;  the 
other  upon  a  centurion's  servant,  whom  he  cured 
by  a  word  of  his  mouth.  Dr.  Hole. 

(40.)  In  conformity  with  the  general  tenoiir  of 
his  advice,  the  apostle  closes  the  chapter,  and  the 
Epistle  of  the  day,  with  this  precept,  "Be  not 
overcome,"  &c.  To  be  overcome  of  evil  is  to  be 
so  far  exasperated  by  it,  as  to  be  moved  to  return 
and  avenge  it ;  which  shews  it  to  have  got  the 
mastery  of  us,  and  put  us  beside  our  patience.  By  " 
this  a  man  is  brought  in  bondage  to  his  passions, 
and  becomes  a  slave  and  vassal  to  his  vile  affec- 
tions ;  for  "  of  whom  a  man  is  cveicome,  of  him  he 
is  brought  in  bondage." 

To  overcome  evil  with  good,  is  to  conquer  other 
injuries  by  acts  of  mercy  and  kindness,  and  to  re- 
turn nothing  but  good  for  the  evil  that  is  done  to 
us ;  which  shews  that  we  keep  the  mastery  of  our- 
selves, and  cannot  be  shocked  by  the  assaults  of 
any  adversaries. — Thus  "  to  overcome  evil  with 
good"  is  the  noblest  of  all  victories ;  "  it  is  the 
glory  of  a  man  (saith  Solomon)  to  pass  by  an  of- 
fence;" and  "he  that  governs  his  passions,  is  great- 
er than  he  that  ruleth  a  city."  For  these  things 
we  cannot  propound  to  ourselves  a  higher  and  bet- 
ter pattern  than  that  of  our  Saviour,  who  overcame 
the  greatest  evils  with  the  greatest  good ;  and  in 
the  end,  for  enduring  the  cross,  was  rewarded  with 
a  crown  ;  and  we  too,  by  patient  continuance  in 
well-doing,  shall  receive  eternal  life.      Dr.  Hole. 

(41.)  From  the  Gospel  of  this  day  we  may  learn 
the  following  useful  lessons. 

1.  From  Christ's  healing  the  leper  and  the  cen- 
turion's servant  we  may  learn  the  great  goodness 
of  our  Saviour  in  not  withholding  his  miraculous 
and  healing  power  from  the  meanest  objects.  The 
leper  here  is  supposed  to  be  a  poor  person,  having 


174 


THE  FOURTH  SUNDAY  AFTER  THE  EPIPHANY. 


And  behold,  there  came  a  leper  and  wor- 
shipped him,  saying.  Lord,  if  thou  wilt,  thou 
canst  make  me  clean.  And  Jesus  put  forth 
his  hand,  and  touctied  him,  saying,  I  will, 
be  thou  clean.  And  immediately  his  lepro- 
sy was  cleansed.  And  Jesus  saith  unto 
him,  See  thou  tell  no  man,  but  ^o  thy 
way,  show  thyself  to  the  priest,  and  ofTar  the 
o^ift  that  Moses  commanded  for  a  testimony 
unto  them.  And  when  Jesus  was  entered 
into  Capernaum,  there  came  unto  him  a 
Centurion,  beseeching  him,  and  saying, 
Lord,  my  servant  lieth  at  home  sick  of  the 
palsy  grievously  tormented.  And  Jssus 
saith  unto  him,  I  will  come  and  heal  him. 
The  Centurion  answered  and  said,  Lord,  I 
am  not  worthy  that  thou  shouldesi  come 
under  my  roof;  but  speak  the  word  only, 
and  my  servant  shall  be  healed.  For  I  am 
a  man  under  authority,  having  soldiers  under 
me  :  and  I  say  unto  this  man,  Go,  and  he 
goeth  ;  and  to  another,  Come,  and  he  com- 
eth  ;  and  to  my  servant.  Do  this,  and  he 
doeih  it.  When  Jesus  heard  it,  he  marvelled, 
jLud  said  to  them  that  followed,  Verily  I  say 
unto  you,  1  have  not  found  so  great  faith, 
no,  not  in  Israel.  And  I  say  unto  you,  that 
muny  shall  come  from  the  east  and  west, 

none  to  present  or  ac«ompany  him  :  but  he  was 
drawn  only  by  the  strength  of  his  faith,  and  the 
exigence  of  his  distemper.  And  the  ct-nturion's 
servant,  we  may  well  think  was  oot  much  better, 
though  he  had  a  good  mswtcr  to  intercede  for  him. 
However  Christ  readily  exerted  his  power,  and  ex- 
tended his  goodness  in  healing  both. 

2.  From  Christ's  supporting  his  doctrine  by  mira- 
cles, we  may  further  learn  his  great  care  aad  kind- 
ness for  our  souls,  that  he  leaves  no  means  unat- 
tempted  for  our  conviction  and  salvation.  Indeed 
the  excellence  and  nsejlilness  of  his  doctrine,  if 
well  considered,  are  sufficient  to  beget  and  increase 
our  faith  in  him  j  and  hia  word  aJk>a«  if  duly  attend- 
ed to,  and  observed,  is  enough  to  tsfing  us  to  eter- 
nal life.  But  lest  any  should  think  that  a  deceiver 
might  publish  as  plausible  a  doctrine,  and  that 
none  is  to  be  believed  upon  his  bare  word,  he  thotifikt 
fit  to  add  those  mighty  and  miraculous  works,  vliat 
were  abundantly  sufficient  to  confirm  the  truth  of 
all  that  he  said.  Dr.  Hole. 

3.  In  his  healing  of  the  leprosy,  it  may  be  remark- 
ed, that  there  is  some  peculiarity.  In  the  law  of 
Moses  there  are  very  particular  directions  given 
concerning  the  treatment  of  lepers,  and  a  ceremo- 
nial appointed  for  the  examination  of  them  by 
the  priest,  when  they  were  supposed  to  be  cured. 
But  no  natural  remedy  is  prescribed  by  Moses  for 
the  cure  of  it.    It  was  considered  by  the  Jews  as  a 


and  shall  sit  down  with  Abraham,  and 
Isaac,  and  Jacob,  in  the  kingdom  of  heaven  : 
but  the  children  of  the  kingdom  shall  be 
cast  out  into  outer  darkness  ;  there  shall  be 
weeping  and  gnashing  of  teeth.  And  Jesus 
said  unto  the  Centurion,  Go  thy  way,  and 
as  thou  hast  believed,  so  be  it  done  unto  thee. 
And  his  servant  was  healed  in  the  self-same 
hour. 


m\t  jFourtli  SttHl][ag  after  t!ie 
^^t'ljftang.  (42.) 

The  Collect. 

O  GOD,  who  knowest  us  to  be  set  in  the 
midst  of  so  many  and  great  dangers,  that 
by  reason  of  the  frailty  of  our  nature  we 
cannot  always  stand  upright ;  grant  to  us 
such  strength  and  protection  as  may  sup- 
port us  in  all  dangers,  and  carry  us  through 
all  temptations,  through  Jesus  Christ  our 
Lord.     Anieii. 

The  Epistle.    Rom.  xiii.  I. 

LET  every  soul  be  subject  unto  the  high- 
er powers  ;  for  there  is  no  power  but  of 
God:  the  powers  that  be  are  ordained  of 
God.      Whosoever,  therefore,  resisteth  the 

disease  sent  by  God,  and  to  be  cured  only  bv  his 
interposition.  There  could  not  therefore  be  a 
stronger  proof  of  our  Saviour's  divine  power,  than 
his  curing  this  most  loathsome  disease,  of  which 
many  instances,  besides  tliis,  occur  in  the  Gospels. 
The  manner  too  in  which  he  performed  this  cure 
was  equally  an  evidence  that  "  in  him  dwelt  all  the 
ful^iess  of  the  the  Godhead  bodily,"  (Colos.  ii.  9:) 
it  was  instantaneous,  with  a  touch  and  a  few  words, 
and  those  words  the  most  sublime  and  dignified 
that  can  be  imagined  ;  "  I  will:  be  thou  clean;"  and 
immediately  the  leprosy  departed  from  him.  This 
was  plainly  the  language,  as  well  as  the  act  of  God. 
'•I  will:  be  thou  clean."  Bp.  Porteus. 

Lastly,  the  short  and  edifying  history  of  the  Ro- 
man centurion  appears  to  have  been  recorded,  first, 
to  give  a  most  striking  evidence  of  our  Saviour's 
divine  power,  which  enabled  him  to  restore  the 
centurion's  servant  to  health  at  a  distance,  and 
without  so  much  as  seeing  him  ;  and,  then,  to  set 
before  us,  in  the  character  of  the  centurion,  an  illus- 
trious example  of  those  eminent  Christian  virtues, 
humanity  and  charity,  piely  and  generosity,  hunaili- 
ty  and  faith.  — 

(42.)  The  Collect  for  the  day  reminds  us  of  the 
many  and  great  dangers,  with  which  God  knows 
us  to  be  surrounded  ;  and  teaches  us  to  pray  to  him 
for  strength  and  protection.  The  Episde  directs 
us  to  the  great  duty  of  subjection  to  our  superiors. 


THE  FOURTH  SUNDAY  AFTER  THE  EPIPHANY. 


175 


power,  resisteth  the  ordinance  of  God  :  and 
they  that  resist  shall  receive  to  themselves 
damnation.  For  rulers  are  not  a  terror  to 
good  works,  but  to  the  evil.  Wilt  thou 
then  not  be  afraid  of  the  power  ?  .do  that 
which  is  good,  and  thou  shalt  liave  praise  of 
the  same  :  for  he  is  iuQ  minister  of  God  to 
thee  for  good.  But  if  thou  do  that  which  is 
evil,  be  afraid  ;  for  he  beareth  not  the  sword 
in  vain  :  for  he  is  the  minister  of  God,  a  re- 
venger to  execute  wrath  upon  him  that  do- 
eth  evil.  Wherefore  ye  must  needs  be  sub- 
ject, not  only  for  wrath,  but  also  for  con- 
science' sake.  For,  for  this  cause  pay  ye 
tribute  also  ;  for  they  are  God's  ministers, 
attending  continually  upon  this  very  thing. 
Render,  therefore,  to  all  their  dues  ;  tribute 
to  whom  tribute  is  due,  custom  to  whom 
custom,  fear  to  whom  fear,  honour  to  whom 
'honour.  (43.) 

The  Gospel.    St.  Matt.  viii.  23. 

AND  when  he  was  entered  into  a  ship,  his 
disciples  followed  him.  And  behold,  there 
arose  a  great  tempest  in  the  sea,  insomuch 
that  the  ship  was  covered  with  the  waves ;  but 
he  was  asleep.  And  his  disciples  came  to 
him  and  awoke  him,  saying^  Lord,  save  us, 
wo  perish.     And  he  saith  unto  them.  Why 

as  a  good  means  of  procuring  their  protection,  and 
preventing  the  many  and  great  evils  and  dangers 
of  resistance.  The  Gospel  reminds  us  of  other  dan- 
gers, and  of  another  way  of  escaping  them  :  name- 
ly, by  having  recourse  to  God,  who  is  ever  ready 
to  hear  us,  and  deliver  us  out  of  all  our  troubles. 

Dr.  Hole. 
(43.)  It  is  much  to  be  observed,  how,  in  all  the 
ancient  apologies  for  our  religion,  we  find  the  au- 
thors particularly  careful  to  prove  the  Gospel,  as  it 
really  is,  the  greatest  security  to  all  temporal  juris- 
diction ;  the  surest  promoter  and  best  preserver  of 
public  order  and  quiet;  the  strongest  support  of 
kings,  and  the  most  eifectual  restraint  upon  subjects. 
Few  arguments  were  urged  more  frequently  ;  few, 
we  have  reason  to  believe,  contributed  more  suc- 
cessfully to  recommend  this  religion  to  the  general 
good  acceptance  of  the  Avorld,  than  the  manifest 
tendency  it  had  to  the  safety  and  welfare  of  man- 
kind ;  the  particular  instructions  it  gave,  the  weigh- 
ty obligations  and  motives  it  enforced  them  with, 
and  the  unparalleled  examples  it  every  day  procur- 
ed, for  containing  all  sorts  of  men  within  the 
bounds  of  their  proper  station  and  duty  ;  for  ren- 
dering them  useful  and  serviceable  to  society  and 
government ;  for  a  zealous  and  active  obedience  to 
their  superiors  in  all  lawful  instances :  and  for 
meek  aad  patient  suffering  under  even  unjust  op- 


are  ye  fearful,  O  ye  of  little  faith  ?  Then  he 
arose,  and  rebuked  the  winds  and  the  sea, 
and  there  was  a  great  calm.  But  the  men 
marvelled,  saying,  What  manner  of  man  is 
this,  that  even  the  winds  and  the  sea  obey 
him?  And  when  he  was  come  to  the  other 
side,  into  the  country  of  the  Gergesenes,  there 
met  liim  two  possessed  with  devils,  coming 
out  of  the  tombs,  exceeding-  fierce,  so  that  no 
man  might  pass  by  that  way.  And  behold, 
they  cried  out,  saying,  What  have  we  to  do 
with  tliee,  Jesus,  thou  Son  of  God  ?  art  thou 
corne  hither  to  torment  us  before  the  time  ? 
And  there  was  a  good  way  off  from  them  an 
herd  of  many  swine,  feeding.  So  the  devils 
besought  him,  saying.  If  thou  cast  us  out,  suf- 
fer us  to  go  away  into  the  herd  of  swine. 
And  he  said  unto  them.  Go.  And  when 
they  were  come  out,  they  went  into  the  herd 
of  swine ;  and  behold,  the  whole  herd  of 
swine  ran  violendy  down  a  steep  place  into 
the  sea,  and  perished  in  the  waters.  And 
they  that  kept  them  fled,  and  went  their 
ways  into  the  city,  and  told  every  thing,  and 
what  was  befallen  to  the  possessed  of  the 
devils.  And  behold,  the  whole  city  came 
out  to  meet  Jesus  ;  and  when  they  saw  him, 
they  besought  him,  that  he  would  depart  out 
of  their  cou&ts,  (44.) 

pressiona,  rather  than  they  would  become  instru- 
ments of  disturbing  the  peace  of  the  public,  or  that 
of  their  own  eonsciences. 

St.  Paul  in  this  passage  treats  of  the  matter  at 
large.  He  declares  the  nature  of  the  duty  enjoined, 
the  universality  of  its  obligation  ;  the  reasons  upon 
which  that  obligation  is  founded;  the  danger  ot 
refusing  to  comply  with  it ;  the  equity  of  making 
it  good ;  the  particular  instances  whereby  it  ought 
to  be  expressed.  And  all  these  he  declares  to  be, 
not  merely  matters  of  teciilai  convenience,  or 
Christian  prudence  ;  but  a  part  of  religion,  and  such 
as  directly  bine!  the  conscience.  This  is  the  sub- 
stance of  the  dootriae  contained  in  the  Epistle  of 
the  day :  and  were  this  doctrine  duly  attended  to, 
it  would  be  an  excellent  rule  of  behaviour,  and  of 
infiaite  importance  to  the  welfare  of  all  the  world, 
bot^  for  this  life  and  for  the  next. 

Dean  Stanhope. 

(M.)  This  Gospel,  in  the  former  of  the  two  mir- 
acles recounted  by  it,  sets  before  us  a  lively  emblem 
of  God's  dealing;  with  servants ;  and  a  plain  inti- 
mation, both  what  those  servants  are  to  expect  from 
him,  and  what  they  are  to  do,  to  justify  their  de- 
pendence upon  him.  Violent  shakings  and  strong 
convulsions  are  incident  to  the  fortunes,  not  of  pri- 
vate men  only,  but  of  communities  and  kingdoms. 
This  is  the  lot  of  the  best,  of  the  greatest,  of  the 


176 


THE  FIFTH  SUNDAY  AFTER  THE  EPIPHANY, 


Eixt  jFitth  ^unu3g  aftsr  tJie 
^pf^iltsnn.  (45.) 

The  Collect. 

O  LORD,  we  beseech  thee  to  keep  thy 
Church  and  Household  continually  in  thy 
true  religion,  that  they  who  do  lean  only  up- 
on the  hope  of  thy  heavenly  grace,  may  ever- 
more be  defended  by  thy  mighty  power, 
through  Jesus  Christ  our  Lord.  Amen. 
The  Epistle.     Col.  iii.  12. 

PUT  on  therefore  (as  the  elect  of  God, 
holy  and  beloved)  bowels  of  mercies,  kind- 
ness, humbleness  of  mind,  meekness,  long- 
suffering  ;  forbearing  one  another,  and  forgiv- 
ing one  another,  if  any  man  have  a  quarrel 
against  any  ;  even  as  Christ  forgave  you,  so 
also  do  ye.  And,  above  all  these  things,  put 
on  charity,  which  is  the  bond  of  perfectness. 
And  let  the  peace  of  God  rule  in  your  hearts. 

Church,  of  the  whole  world.  God  hath  nowhere 
engaged  to  keep  off  assaults  and  temptations  :  he 
thinks  it  encouragement  enough  to  sustain  us  un- 
der, to  succour  us  in,  aud  at  his  own  due  time,  to 
deliver  us  out  of,  our  dangers  and  distresses. 
When  therefore,  these  attack  us,  either  in  our  per- 
sonal, or  our  public  capacity,  our  business  must  be  to 
seek  his  protection,  by  earnest  aud  constant  prayer : 
and  tiius  to  silence  all  those  wicked  distrusts  which 
frail  nature,  the  prevalence  of  sensual  affections, 
and  the  extremity  of  afflictions,  are  too  apt  to  be- 
tray us  into :  to  remember,  that,  though  ourselves 
are  weak,  yet  our  Redeemer  is  mighty :  that  the 
"  stormy  wind,"  which  cannot  "rise"  but  at  his 
"word,"  shall,  when  he  pleases  to  command,  be 
immediately  laid  by  it  again :  that  he  is  disposed 
to  look  upon  our  sufferings  and  infirmities  with  a 
very  tender  eye:  and, provided  we  be  not  wanting 
to  our  duty,  he  will  accept  that  most  pious  and 
most  necessary  prayer, which  our  Church,  in  allu- 
sion to  the  passage  now  before  us,  hath  taught  us 
to  put  up  this  day. 

Let  us  come  therefore  to  the  throne  of  grace,  in 
an  humble  sense  of  "  being  set  in  the  midst  of  so 
many  and  great  dangers,  that  by  reason  of  the 
frailty  of  our  nature,  we  cannot  always  stand  up- 
right;" and  may  he  "grant  us  such  strength  aud 
protection,  as  may  support  us  in  all  dangers,  and 
carry  us  through  all  temptations,  through  Jesus 
Christ  our  Lord.  Amen."  Dean  Stanhope. 

(45.)  The  four  precedent  Sundays  have  mani- 
fested Christ's  glory  to  us  in  part,  by  the  miracles 
he  wrought  while  he  conversed  with  us  on  earth : 
the  Gospel  for  this  day  mention  his  second  coming 
to  judgment,  when  he  shall  appear  in  his  full  glory, 
and  all  the  holy  angels  with  him :  which  glorious 
appearance,  as  it  will  be  dreadful  to  those  who 


to  the  which  also  ye  are  called  in  one  body       / 
and  be  ye  thankful.     Let  the  word  of  Christ  '' 
dwell  in  you  richly  in  all  wisdom  ;  teaching 
and  admonishing  one  another  in  psalms,  and 
hymns,  and    spiritual  songs ;  singing  with 
grace    in    your   hearts   to  the    Lord.     And 
whatsoever  ye  do,  in  word  or  deed,  do  all  in 
the  name  of  the  Lord  Jesus ;  giving  thanks 
to  God  and  the  Father  by  him.  (46.) 
The  Gospel.     St.  Matt.  xiii.  24. 
TKE  kingdom  of  heaven  is  likened  unto 
a  man  which  sowed  good  seed  in  his  field. 
But  whiis  men   slept,  his  enem^''  came  and 
sowed  tares  among  the  wheat,  and  went  his 
way.     But  when   the  blade  was  spruncr  up, 
and  brought  fartli  fruit,  then  appeared  the 
tares  also.      So  tiie  servants  of  the  house- 
holder came  and  said  unto  him,  Sir,  didst  not 
thou  sow    good   seed   in  thy  field  ?    from 
whence  then  hath  it  tares?  He  said  unto 

hsve  resembled  the  tares,  for  they  shall  then  be 
burned  with  unquinchablf  fire:  so  it  will  be  a  joy- 
ful appearaac3  to  such  as  the  Epistle  persuades  us 
to  be,  namely,  the  raeck,  and  gentle,  and  charita- 
ble. And  the  Collect  is  for  such,  praying  God 
'*  to  keep  hi.  Church  and  household  continually  in 
the  true  r'^li^ioa,"  &c.  Bp.  Sparrow. 

(46.)  The  best  improvement  to  be  made  of  this 
day's  Epislle  is  by  labouring  to  adorn  our  souls 
with  the  graces,  virtues,  and  excellent  qualities 
v/hich  it  recommends  :  for  instance,  to  put  on  the 
most  tender  "  mercy,  compassion,  and  kindness," 
towards  others,  and  "humbleness  of  mind"  in  re- 
spect of  ourselves.  This  is  a  raiment  which  will 
never  wax  old  ;  nor  is  any  thing  more  benoming 
to  a  Christian  than  "  the  ornament  of  a  meek  and 
quiet  spirit."  Again,  let  us  put  on  patience  and 
"long  suffering,"  under  all  the  evils  and  sufferings 
that  may  befal  us :  which  is  the  best  way  to  make  i 
them  sit  easy  on  us,  and  will  make  them  soonest 
pass  away. 

Moreover  we  are  exhorted  here  to  "  forbear  one 
another,"  not  breaking  out  into  hasty  and  violent 
passions,  not  straining  matters  to  the  utmost  rigour 
and  severity  of  the  laws,  but  bearing  with  one 
another's  infirmities,  and  using  a  conscience  and  , 
moderation  in  all  our  ways  and  dealings  with  each 
other,  and  likewise  "forgiving  one  another,"  if  any 
difference  shall  arise,  not  studying  revenge,  or  ren- 
dering evil  for  ev  il,  but  by  Christ's  example,  as  well 
as  precept,  forbearing  and  forgiving  one  another. 
But  because  charity  is  the  sum  and  perfection  of 
all  other  graces,  let  us  above  all  things  put  on  that 
"bond  of  perfectness,"  which  will  make  us  perfect 
and  complete,  lacking  nothing ;  for  that  will  pro- 
cure and  preserve  peace  both  with  God  and  man  • 
and  if  that  rule  govern  our  hearts,  it  will  beget 


THE  SIXTH  SUNDAY  AFTER  THE  EPIPHANY. 


177 


them,  Au  enemy  hath  done  this.  The  ser- 
vants said  unto  him,  Wilt  thou  then  that  we 
go  and  gather  them  up  ?  But  he  said,  Nay  ; 
lest,  while  ye  gather  up  the  tares,  ye  root  up 
also  the  wheat  with  them.  Let  both  grow 
together  until  the  harvest ;  and  in  the  time 
of  harvest  I  will  say  to  the  reapers,  Gather 
ye  together  first  the  tares,  and  bind  tliem 
in  bundles  to  burn  them;  but  gather  the 
wheat  into  my  barn.  (47.) 


tfie 


Efxt  Mii^tii  Suiitrag  after 

The  Collect. 
O  GOD,  whose  blessed  Son  was  manifest- 

and  keep  a  lasting  peace  there  likewise.  2.  As  a 
means  to  attain  all  these  graces,  let  us  set  a  high 
price  and  value  on  the  word  of  God,  and  suffer  it  to 
dwell  in  us  richly  in  all  wisdom ;  for  it  is  by  the 
heavenly  seed  of  God's  word  that  those  graces  are 
begotten  in  us.  To  which  let  us  add,  3.  The  sing- 
ing of  psalms  and  other  hymns,  and  spiritual  songs, 
making  melody  in  our  hearts  unto  God.  This  is 
the  way  prescribed  for  our  praising  of  God  here  on 
earth,  and  it  is  that  which  can  best  fit  and  prepare 
us  to  sing  forth  his  praises  for  ever  in  heaven. 
Finally,  in  all  our  actions  let  us  have  regard  to  the 
honour  of  our  Maker,  "that  whether  we  eat  or 
drink,  or  whatever  we  do,  we  may  do  all  to  the 
■praise  and  glory  of  God  through  Jesus  Christ  our 
Lord."  Dr.  Hole. 

(47.)  The  true  import  of  the  concluding  words 
of  this  Gospel,  and  the  principal  lesson  to  be  drawn 
from  the  whole  parable,  is  this:  that  God  hath  fixed 
the  day,  in  which  he  will  judge  the  world  ;  a  day, 
the  proceedings  of  which  shall  make  a  distinction 
between  the  righteous  and  the  wicked ;  a  perfect 
distinction,  and  such  as  the  condition  of  this  v/orld 
cannot  admit.  That  the  punishment  of  the  damn- 
ed, intimated  by  binding  and  burning  the  tares,  will 
be  irreversible  and  extreme,  such  as  can  leave  the 
good  no  room  for  envying,  or  grudging,  the  now 
boasted  prosperity  of  the  ungodly.  That  the  dis- 
tribution of  final  rewards  and  punishments  is  there- 
fore a  royalty  peculiar  to  God,  which  he  lets  no 
other  into ;  that  the  time  of  that  distribution  is  in 
a  future  state ;  that  such  a  time  will  in  the  course 
of  things,  as  certainly  come,  as  in  nature  a  harvest 
follows  a  seed-time ;  and  that  the  reason,  why  it 
is  not  yet  come,  is  because  matters  are  not  yet  ripe 
for  it.  So  that,  upon  the  whole,  so  long  as  forbear- 
ance can  be  any  way  of  service,  either  to  the  per- 
sons on  whom  it  is  immediately  exercised,  or  to 
■  any  others  by  their  influence  or  example,  so  long 
it  is  continued ;  but,  when  these  uses  cease,  and 
mercy  hath  done  its  part,  then  vengeance  shall 
23 


ed  that  he  might  destroy  the  works  of  the  dev- 
il, and  make  us  the  sons  of  God,  and  heirs  of 
eternal  life  ;  grant  us,  we  beseech  thee,  that 
-havmg  this  hope,  we  may  purify  ourselves, 
even  as  he  is  pure  ;  (49.)  that  when  he  shall 
appear  again  with  power  and  great  glory,  we 
may  be  made  like  unto  him  (50.)  in  his  eter- 
nal and  glorious  kingdom  ;  where,  with  thee, 
O  Father,  and  thee,  O  Holy  Ghost,  he  hveth 
and  reigneth,  ever  one  God,  world  v/ithout 
end.     Amen. 

The  Epistle.     1  St.  John  iii.  1. 

BEHOLD   what    manner  of  love    the 

Father  hath    bestowed    upon  ns,  that  we 

should  be  called  the  sons  of  God  ;  therefore 

the  world  knoweth  us  not,  because  it  knew 

succeed.  The  good  corn  shall  be  parted  from  the 
refuse,  and  each  assigned  to  a  place  worthy  of  it : 
the  one  laid  up  as  a  valuable  treasure  in  the  gra- 
nary of  this  heavenly  householder ;  the  other  cast 
out  as  a  nuisance,  no  longer  to  be  endured, 
and  burnt  in  indignation,  as  unquenchable  as  the 
fire  into  which  it  is  oast.  All  which  considered, 
men  have  reason  to  be  contented  with  God's  own 
methods,  and  his  own  time,  and  should  not  throw 
out  rash  censures  of  Providence,  nor  desire  to  has^ 
ten  a  justice  that  will  take  care  to  do  itself  right. 
And  this  shall  be  done  effectually,  in  its  proper 
season,  to  the  entire  satisfaction  of  every  good 
man,  and  the  eternal  confusion  of  all  obstinate  and 
incorrigible  sinners :  Avhen  all  mankind  shall  see 
abundant  reason  to  join  in  that  celestial  song  of 
Moses  and  the  Lamb,  "  Great  and  marvellous  are 
thy  works.  Lord  God  Almighty  ;  just  and  true  are 
thy  ways,  thou  King  of  saints."  Rev.  xv.  3. 

Dean  Stanhope. 
(48.)  The  Collect,  Epistle,  and  Gospel  for  this 
day  were  all  added  at  the  last  review;  till  which 
time,  if  there  happened  to  be  six  Sundays  after  the 
Epiphany,  the  Collect,  &c.  for  the  fifth  Sunday 
were  repeated.  Wheatly. 

The  Collect  and  Epistle  for  this  day  remind  us  of 
the  two  great  ends  of  Christ's  manifestation  in  the 
flesh  ;  namely,  that  he  might  destroy  the  works  of 
the  devil,  and  make  us  the  sons  of  God.  The 
Gospel  warns  us  against  false  Christs  and  false 
prophets,  who  come  for  other  and  contrary  ends : 
namely,  to  make  us  slaves  of  Satan,  and  to  promote 
his  Avorks.  D?:  Hole. 

(49.)  St.  John  teaches  us,  that  "  every  man  that 
hath  this  hope  in  him,  purifieth  himself,  even  as 
he  is  purej"  1  John  iii.  3.  The  Church  therefore 
justly  prays,  that  "  we  may  purify  ourselves,  even 
as  our  Saviour  Christ  is  pure ;"  that  is,  may  endea- 
vour, as  far  as  our  frail  nature  will  allow  us,  to  imi- 
tate his  purity.  Dr.  Bennet. 
(50.)  That  is,  glorious  as  he  is,  as  to  his  human 


178 


THE  SIXTH  SUNDAY  AFTER  THE  EPIPHANY. 


him  not.  Beloved,  now  are  we  the  sons  of 
God  ;  and  it  doth  not  yet  appear  what  we 
shall  be  :  but  we  know,  that  when  he  shall 
appear,  we  shall  be  like  him  ;  for  we  shall 
see  him  as  he  is.  And  every  man  that  hatii 
this  hope  in.  him  purifietli  himself,  even  as 
lie  is  pure.  Whosoever  committeth  sin, 
transofresseth  also  the  law;  for  sin  is  the 
transgression  of  the  law.  And  ye  know 
that  he  was  man.ifesteJ  to  take  away  our 
snis  ;  and  in  him  is  no  sin.  ^Vhosoevt.'r 
abideth  in  him,  sinneth  not :  whosoever  sin- 
neth,  hath  not  seen  him,  neither  known 
him.  Little  children,  let  no  man  deceive 
yoa  :  he  that  doeth  righteousness  is  right- 
eous, even  as  ho  is  righteous.  He  that  com- 
mitteth sin  is  of  the  devil ;  for  the  devil  sin- 
neth from  the  beginning.  For  this  purpose 
the  Son  of  God  was  manifested,  that  he  might 
destroy  the  works  of  the  devil.  (51.) 

The  Gospel.    St.  Matt.  xxiv.  23. 

THEN  if  any  man  shall  say  unto  you,  Lo, 
here  is  Christ,  or  there  ;  believe  it  not.  For 
there  shall  arise  false  Christs  and  false  pro- 

natiirs  now  in  heaven  ;  though  not  in  ihe  same 
de.;ree,  yet\Yith  the  same  kind  of  glory. 

Dr.  Bennel. 
(51.)  The  purpose  of  this  day's  Epistle  is  lo 
teach  us,  1.  to  admire  and  adore  the  infinite  Icve 
and  goodness  of  God  in  making  us  his  sons,  and 
taking  us  into  so  near  and  dear  a  relation  to  himself. 
This  St.  John  could  not  here  i-peak  of  without  ec- 
stacy  and  amazement ;  ^'  Behold  !  what  manner  of 
love  is  this,"  what  unparalleled,  what  unspeakable, 
what  undeserved  love,  is  this,  "  that  we  should  be 
called  the  sons  of  God  !"  And  St.  Paul  elsewhere, 
like  one  in  a  rapture,  cries  out,  '•  O  the  height  and 
depth,  and  length  and  breadth,  of"  this  ''  love  of 
God  that  passeth  knowledge."   (Ephesians  iii.  18.) 

2.  Let  the  apprehension  hereof  beget  in  us  a  live- 
ly hope  of  the  far  greater  bliss  and  happiness  that 
will  follow  after  it;  for  we  cannot  now  take  the  full 
dimensions  of  this  great  privilege.  At  present  let 
us  fill  our  minds  with  well-grounded  hopes,  and 
rest  assured  of  the  full  and  speedy  accomphshment 
of  them. 

3.  Let  this  hope  leach  us  to  purity  ourselves,  '-eTen 
as  he  is  pure,"  that  we  may  be  meet  to  be  receiv- 
ed into  the  undefiled  regions  ;  let  us  endeavour  to 
be  like  God,  that  we  may  be  fit  to  enjoy  him.  To 
attain  which,  let  us, 

4.  Beware  of  committing  any  wilful  and  deliber- 
ate sin,  against  the  light  of  God's  laws,  and  the  dic- 
tates of  oar  own  conscience ;  for  that  will  forfeit 
this  high  privilege,  and  make  us  the  children  of  the 
devil,  and  not  the  sons  of  God. 


phets,  and  shall  show  great  signs  and  woii» 
ders  ;  insomucli  that  (if  it  were  possib.e)  ■ 
they  shall  deceive  the  very  elect.  Behold,  1  "^ 
have  told  you  before.  Wherefore,  if  they 
shall  say  unto  you,  Behold,  he  is  in  the  des- 
ert ;  go  not  forth  :  behold,  he  is  in  the  se- 
cret chambers  ;  believe  it  not.  For  as  the 
lightning  cometh  out  of  the  east,  and  shin- 
eth  even  unto  the  west ;  so  shall  also  the 
coming  of  the  Son  of  man  be.  For  where- 
soever the  carcase  is,  there  will  the  eagles  be 
gathered  together.  Immediately  after  the 
tribulation  of  those  days,  shall  the  sun  be 
darkened,  and  the  moon  shall  not  give  her 
light,  and  the  stars  shall  fall  from  heaven, 
and  the  powers  of  the  heavens  shall  be  shak- 
en. And  then  shall  appear  the  sign  of  the 
Son  of  man  in  heaven  ;  and  then  shall  all 
the  tribes  of  the  earth  mourn,  and  they  shall 
see  the  Son  of  man  coming  in  the  clouds  of 
heaven,  with  power  and  great  glory.  And 
he  shall  send  his  angels  with  a  great 
sound  of  a  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from 
one  end  of  heaven  to  the  other.  (52.)  y. 

Lastly,  let  us  abandon  all  the  works  of  the  devil, 
which  Christ  came  to  destroy,  and  pray  for  all 
those  fruits  of  the  Spirit,  that  he  came  to  plant  in 
our  hearts  ;  so  shall  we  that  are  now  sons  be  made 
meet  partakers  of  the  inheritance  of  the  saints  in 
light.  Dr.  Hole. 

(52.)  From  the  warning  here  given  against  false 
Christs  and  false  prophets,  we  may  learn  to  take 
the  good  advice  here  and  elsewhere  given  to  us, 
'•not  to  believe  every  spirit,"  but  to  "beware  of 
false  prophets,"  and  "  false  teachers,  many  whereof 
are  gone  abroad  in  the  world."  To  prevent  the 
being  imposed  upon  by  them,  St.  John  directs,  "'to 
try  the  spirits  Avhether  they  be  of  God,"  (1  John 
iv.  1 ;)  that  is,  to  bring  the  doctrine  and  principles 
of  all  such  pretenders  to  the  tpst  of  holy  Scripture, 
the  only  infallible  standard  and  measure  of  divine 
truths.  "  To  the  law  and  to  the  testimony,"  sailh 
the  Prophet  Isaiah,  "  if  they  speak  not  according 
to  this  word,  it  is  because  there  is  no  light  in  them." 
(Isa.  viii.  20.)  But  because  all  sects  quote  Scrip- 
ture for  their  opinions,  and  pretend  to  have  the  word 
of  God  on  their  side,  we  must  remember,  that  all 
persons  are  not  qualified  to  interpret  the  word  of 
God ;  and  that,  if  any  take  upon  them  to  expound 
it,  without  any  oflice,  parts,  or  call  thereunto,  it  is 
no  wonder  if  they  mistake  error  for  truth,  and  put 
darkness  for  light.  The  apostle  St.  Peter  tells  us, 
that  "  the  unlearned  and  unstable  wrest  the  Scrip- 
tures to  their  own  destruction."  (2  Pet.  iii.  16.) 
And  therefore  they  are  to  receive  the  instructions 
of  those  that  are  appointed  to  teach  them ;  it  is 


SEPTUAGESIMA  SUNDAY. 


179 


She  ^uutJiii)  called  c^c^jtuagcrjimn, 

Or  the  Third  Sunday  before  Lent.  (53.) 

The  Collect. 

O  LORD,  we  beseech  thee  favourably  to 
•  hear  the  prayers  of  thy  people,  that  we, 
who  are  justly  punished  for  our  offences, 
0  may  be  mercifully  delivered  by  thy  good- 
ness, for  the  glory  of  thy  name,  through 
Jesus  Christ  our  Saviour,  who  liveth  and 
reigneth  with  thee  and  the  Holy  Ghost, 
ever  one  God,  world  without  end.     Amen. 

"  the  priest's  lips  that  preserve  knowledge,  and  the 
people  are  to  seek  the  law  at  his  mouth."  (Mai. 
ii.  7.) 

2.  From  the  sad  fate  of  Jerusalem,  by  the  de- 
struction both  of  the  city  and  temple,  we  may 
learn  to  avoid  those  provoking  sinsthat  occasioned 
it.  The  sins  of  Jerusalem  were  obstinate  impeni- 
tence and  infidelity,  the  abuse  of  God's  mercies,  and 

■y  a  wilful  resisting  of  all  the  means  of  reclaiming  her ; 
the  Jews  would  take  no  warning,  but  resolutely 
withstood  all  the  methods  both  of  mercy  and  jus- 
tice. This  was  the  occasion  of  their  misery,  and 
this  v/ill  be  our  fate  too,  if  we  walk  in  the  same 
ways  ;  and  "■  except  we  repent,"  and  turn  from  our 
sins  unto  God,  "we  shall  all  likewise  perish." 

Lastly,  from  the  signs  and  certainty  of  an  ap- 
proaching judgment,  let  us  learn  to  look  and  pre- 
pare for  it ;  not  saying  with  the  wicked  servant, 
'•My  Lord  delays  his  coming,"  and  so  neglecting 
ail  care  and  preparation  for  him  ;  but  let  us  be  al- 
ways upon  our  watch,  lest  he  come  upon  us  una- 
wares :  let  us  make  our  accounts  ready,  that  we 
may  be  able  to  yield  them  up  with  joy,  and  not  with 
grief;  so  shall  we  avoid  the  doom  of  slothful,  and 
receive  the  reward  of  good  and  faithful,  servants,  for 
the  sake  of  Jesus  Christ,  our  Lord.        Dr.  Hole. 

s\ ,  (53.)  Among  the  several  reasons  given  for  the 
names  of  this  and  the  two  following  Sundays,  the 
most  probable  seems  to  be  this  :  the  first  Sunday 
in  Lent,  being  forty  days  before  Easter,  was  for 
that  reason  called  Quadragesima-Sunday,  which  in 
Latin  signifies  forty ;  and  fifty  being  the  next  round 
number  above  forty,  as  sixty  is  to  fifty,  and  seventy 
to  sixty  ;  therefore  the  Sunday  immediately  prece- 

.  .  ding  Q,uadragesima-Sunday,  being  farther  from 
*^  Easter  than  that  was,  was  called  Q,uinquagesima 
(or  fifty)  Sunday,  which  is  also  fifty  days  inclusive 
before  Easter  :  and  the  two  foregoing  Sundays,  be- 
ing still  farther  distant,  were  for  the  same  reason 
called  Sexagesima  and  Septuagesima  (sixty  and 
seventy)  Sundays. 

2.  The  observation  of  these  days  and  the  weeks 
following,  appear  to  be  as  ancient  as  the  times  of 
Gregory  the  Great.    The  design  ctf  tnem  is  to  call  j 


The  Epistle.  I  Cor.  ix.  24. 
KNOW  ye -not,'  that  they  which  run  ui  a 
race,  run  all,  but  one  receivelli  the  prize? 
So  run,  that  ye  may  obtain.  And  every 
man  that  striveth  for  tlie  maslerjr,  is  temper- 
ate in  all  things.  Now  they  do  it  to  obtain 
a  corruptible  crown,  but  we  an  incorruptible. 
I  therefore  so  run,  not  as  uncertainly  ;  so 
fight  I,  not  as  one  that  beateth  the  air  :  but 
I  keep  under  my  body,  and  bring-  it  into 
subjection,  lest  that  by  any  means,  v^Iien  I 
have  preached  to  others,  I  myself  sliould  be 
a  cast-away.  (54.) 

us  back  from  our  Christmas  feasting  and  joy,  in  or- 
der to  prepare  ourselves  for  fasting  and  humiliation, 
in  the  approaching  time  of  Lent ;  from  thinking  of 
the  manner  of  Christ's  coming  into  the  world,  to  re- 
flect upon  the  cause  of  it,  namely,  our  own  sins  and 
miseries  ;  that  so,  being  convinced  of  the  reasona- 
bleness of  punishing  and  mortifying  ourselves  for 
our  sins,  we'may  the  more  strictly  and  religiously 
apply  ourselves  to  those  duties  when  the  proper 
time  for  them  comes.  Some  of  the  more  devout 
Christians  observed  the  whole  time,  from  the  first 
of  these  Sundays  to  Easier,  as  a  season  of  humilia- 
tion and  fasting;  though  the  generality  of  the  peo- 
ple did  not  begin  their  fasts  till  Ash-Wednesday. 

Wheatly. 

The  Collect  for  the  day  beseeches  Almighty  God 
favourably  to  hear  the  prayers  of  his  people,  offered 
up  at  these  solemn  seasons,  and  likewise  merciful- 
ly to  deliver  them  from  the  just  punishment  of  their 
sms,  to  be  now  more  particularly  confessed  and  la- 
mented. L)r.  Hole. 

The  Epistle  persuades  us  to  works  of  penitence 
and  holy  mortification  after  St.  Paul's  example : 
and,  lest  we  should  shrink  from  these  hardships,  it 
encoufages  us  by  proposing  the  reward  of  these  re- 
lijjious  exercises,  namely,  a  glorious  and  everlasting 
croTvn.  The  Gospel  is  much  to  the  same  purpose: 
it  tells  us  that  God's  vineyard  is  no  place  for  idle 
loiterers ;  all  must  work  that  will  receive  any  re- 
ward :  at  the  same  time  it  affords  comfort  and  en- 
couragement to  those,  who  have  been  previously 
negligent,  by  assuring  them  of  God's  goodness,  pro- 
vided they  will  exert  themselves  even  now  with 
diligence  and  sincerity. 

Bp.  Sparrow,  Wheatly. 

(54.)  To  the  race  and  the  combat,  prescribed  in 
this  passage,  every  man  is  called.  And  every  man, 
if  the  fault  be  not  his  own,  may  prove  victorious  in 
it.  That  expression,  of  "one  obtaining  the  prize," 
is  not  intended  by  St.  Paul  to  lessen  our  hopes,  but 
to  encourage  our  labours.  It  is  meant  to  teach  us, 
that  the  utmost  we  are  able  to  do  is  little  enough, 
that  the  benefit  we  aim  at  will  recompense  all  our 
pains,  and  that  each  person,  upon  that  account, 


ISO 


SEPTUAGESIMA  SUNDAY, 


The  Gospel.  St.  Matt.  xx.  1. 
THE  kingdom  of  heaven  is  like  unto  a 
man  that  is  an  householder,  which  went  out 
early  in  the  morning  to  hire  labourers  into 
his  vineyard.  And  when  he  had  agreed 
with  the  labourers  for  a  penny  a  day,  he  sent 
them  into  his  vmeyard.  And  he  went  out 
about  the  third  hour,  and  saw  others 
standing  idle  in  the  market-place,  and  said 
unto  them,  Go  ye  also  into  the  vineyard, 
and  whatsoever  is  right  I  will  give  you. 
And  they  went  their  way.  Again  he  went 
out  about  the  sixth  and  ninth  hour,  and 
did  likewise.  And  about  the  eleventh  hour 
he  went  out,  and  found  others  standing 
idle,  and  s;iith  unto  ihem.  Why  stand  ye 
here  all  the  day  idle  ?  They  say  unto  him. 
Because  no  man  hath  hired  us.  He  saith 
unto  them,  Go  ye  also  into  the  vineyard, 
and  whatsoever  is  right  that  shall  ye  re- 
ceive. So  when  even  was  come,  the  lord 
of    the   vineyard   saith  unto    his   steward, 

should  exert  himself  as  vigorously,  and  be  as  care- 
ful not  to  be  ouldoue  by  any  other,  as  if  only  the 
one  best  in  the  whole  number  could  win  the  prize, 
that  all  are  striving  for.     Let   us  then  (and  God 
grant  we  may)  put  forth  our  whole  strength,  fix  our 
minds  upon  this  crown,  and  be  continually  pressing 
forward  to  it.     Let  us  not  suffer  our  thouglits  to  be 
dissipated  by  impertinence  or  vanity  ;  by  any  of 
the  follies  or  trifles,  which,  upon  pretence  of  enter- 
taining, would  loosen  them,  and  break  their  force 
in  this  most  necessary,  as  well  as  most  important 
aSair.     For  we  are  not  so  much  as  at  liberty  to  en- 
gage in,  or  to  stand  clear  of,  this  race  and  combat. 
Were  the  choice  left  to  us,  yet  not  to  come  in  were 
to  be  undone;  but  that  was  happily  made  for  us 
long  ago.     We  set  out  in  this  course,  and  were  list- 
ed in  this  service  at  our  baptism,  and  cannot  rf  tract 
without  desertion  and  apostacy.     The  greater  rea- 
son is  there,  why,  having  gone  so  far  already,  we 
should  by  all  means  disengage  ourselves  from  the 
weight  of  our  sensual  and  corrupt  affections  ;  mor- 
tifying them  by  the  abstinence,  and  other  holy  se- 
verities, proper  for  that  season  of  humiliation  and 
fasting,  to  which  this  portion  of  Scripture  is  so 
wisely  propounded  by  our  admirable  Church,  as  a 
seasonable  preparation.     And,  lastly,  let  not  any  of 
us  presume  to  think  those  remedies  a  dispensation 
below  us,  to  which  St.  Paul  himself  did  not  disdain 
to  have  recourse.     For,  if  he,  who  was  "  caught  up 
into"  the  third  heaven,  favoured  with  extraordinary 
visions  and  revelations,  above  the  power  of  human 
tongue  to  utter,  entrusted  with  the  conversion  of 
so  many  nations,  and  indefatigably  laborious  in  that 
ministry ;  if  he,  notwithstanding  all  these  virtues 
and  advantages,  found  it  necessary  to  "  keep  under 


Call  the  labourers,  and  give  them  their 
hire,  beginning  from  the  last  unto  the  first. 
And  when  they  came  that  were  hired  about 
the  eleventh  hour,  they  received  every  man 
a  penny.  But  when  the  first  came,  they  sup- 
posed that  they  should  have  received  more  ; 
and  they  likewise  received  every  man  a 
penny.  And  when  they  had  received  it, 
they  murmured  against  tlie  good  man  of  the 
house,  saying,  These  last  have  wrought  birt 
one  hour,  and  thou  hast  made  them  equal 
unto  us,  which  have  borne  the  burden  and 
heat  of  the  day.  But  he  answered  one  of 
them,  and  said.  Friend,  I  do  thee  no  wrong; 
didst  not  thou  agree  with  me  for  a  penny  ? 
Take  that  thine  is,  and  go  thy  way  ;  1  will 
give  unto  this  last  even  as  unto  tiiee.  Is  it 
not  lawful  for  me  to  do  what  I  will  with 
mine  own?  Is  thine  eye  evil,  because  J 
am  good?  So  the  last  shall  be  first,  and 
the  first  last ;  for  many  be  called,  btit  few 
chosen.  (55.) 

his  body,"  and  "bring  it  into  subjection;"  (ver. 
27;)  if  he  saw  reason  to  fear,  that  otherwise  he 
"  after  having  preached  to  others,  should  himself  be 
■a  cast-away  ;"  what  care  can  be  too  great  for  us, 
whose  attainments  and  zeal  are  so  much  less  ? 
How  can  we  answer  it  to  God,  or  to  our  souls,  if 
we  so  far  forget  our  own  sinfulness  and  frailty,  as 
not  readily  to  submit  to  every  method  of  forward- 
ing us  in  the  race  that  is  set  before  us,  and  make 
not  a  diligent  and  thankful  use  of  every  advantage 
and  defence,  in  this  war  of  the  spirit  against  the 
flesh  1  for  sure  we  ought  to  esteem  it  a  most  happy 
thing,  if,  by  all  possible  means,  we  can  at  last  ar- 
rive to  that  unspeakable  blessing,  of  having  "  our 
whole,  spirit,  and  soul,  and  body,  preserved  blame- 
less unto  the  coming  of  our  Lord  Jesus  Christ," 
(1  Thess.  v.  23,)  and  be  in  that  great  day  merciful- 
ly delivered  by  his  goodness."  Collect  for  the  day. 
Which  he  of  his  infinite  mercy  grant  we  may  ;  to ' 
whom  be  glory  and  honour,  for  ever  and  ever. 

Dean  Stanhope. 

(55.)  The  design  of  our  Church,  in  recommend- 
ing this  portion  of  Scripture  to  our  thoughts  at  this 
time,  will  be  best  answered  probably  by  the  follow- 
ing observations. 

1.  We  are  upon  this  occasion  more  especially 
obliged  to  take  notice  of  the  kindness  of  this  house- 
holder in  calling  these  labourers.  Thus  does  our 
heavenly  householder.  He  appoints  and  calls  us 
to  our  duty,  he  frequently  repeats  that  call,  and  does 
not  cast  us  off  at  our  first  refusal:  nay,  he  does 
more  than  any  master  upon  earth  can  do,  for  he 
prepares  our  hearts  to  hearken  to  his  calls;  he 
strengthens  mid  assists  us  in  the  duty  we  are  call- 
ed to ;  he  rewards  us  according  to  oiu  good  dispo- 


SEXAGE.SIMA  SUNDAY. 


181 


2rUe  .StintJiis  rallcti<Sci:agcjsima,(56.) 

Or  the  Second  Sunday  before  Lent. 
The  Collect. 
O  LORD  God,  who  seest  ih.it  \vc  put  not 
our  trust  in  any  thino^  that  we  do  ;  merci- 
fully urant  that  by  thy  power  we  may  be 
(lelended  ngainst  all  adversity,  through  Je- 
sus Christ  our  Lord.     Amen. 

The  Epistle.     2  Cor.  xi.  19 

YE  sufier  fools  gladly,  seeing  ye  your- 
selves are  wise.  For  ye  suffer  il  a  man 
iMdng  you  into  bondage,  if  a  man  devour 
ySuj  if  a  man  take  of  you,  if  a  man  exalt 
himself,  if  a  man  smite  you  on  the  face.  I 
speak  as  concerning  reproach,  as  though  we 
had  been  weak :  howbeit,  whereinsoever 
any  is  bold,  (I  speak  foolishly,)  I  am  bold 
also.  Are  they  Hebrews  ?  so  am  I  :  are 
they  Israelites  ?  so  am  1 :  are  they  the  seed 
of  Abraham?    so  am  I :    are  tiiey  ministers 

sitions,  and  graciously  considers  what  opportunities 
we  had,  and  what  use  we  would  have  made  of  more, 
if  we  had  had  more.  It  is  by  hirn  thai  we  begin, 
go  on,  and  persevere  as  we  ought ;  and,  when  he 
calls  us  to  receive  our  wages,  he  pays  us  for  the 
work,  which  without  him  we  could  never  have 
done :  a  work  which  cannot  deserve,  but  yet  which 
is  a  necessary  condition  of,  our  reward.  And  here- 
in are  rssanifesled  the  freedom  of  his  grace,  and  the 
greatness  of  his  bounty ;  not  in  bringing  men  to 
heaven  without  good  works,  but  in  doing  it  for 
such  works  as  himself  impowers  them  to  discharge. 
2.  Let  us  be  sure  to  make  a  right  use  of  the  en- 
J  couragement  given  here,  to  these  labourers  at  the 
/  "eleventh  hour;"  which  must  be  done,  not  by  ren- 
dering it  an  argument  for  presumption,  to  soothe 
us  up  in  impenitence  or  sloth,  as  if  God  were  bound 
to  receive  us  at  what  time  and  upon  what  terms 
we  please.  This  is  extremely  to  pervert  the  text, 
which  tells  us  indeed,  that  call  was  the  last;  but  it 
does  not  tell  us  that  they,  who  refused  his  former 
calls,  were  called  again  and  again.  If  this  be  done, 
■>  it  is  grace  and  favour,  not  justice  and  debt.  But 
!  we,  who  live  under  the  ministry  of  the  Gospel, 
have  his  calls  daily  sounded  in  our  ears,  and  if  we 
continue  obstinately  deaf,  cannot  be  sure  that  our 
last  call  is  not  already  over.  The  true  benefit  then 
arising  from  hence,  is  to  all  such  as  have  had  the 
unhappiness  to  lie  long  in  sin  and  ignorance,  that 
God  will  accept  and  reward  them,  though  they 
come  late  into  the  vineyard,  provided  they  then  ap- 
ply themselves  heartily  to  their  master's  business, 
and  work  faithfully,  to  the  uttermost  of  their  pow- 
er. He  makes  gracious  allowances  for  hindrances 
and  infirmhies  •  but  then  he  expects  that  we  should 


of  Christ?  (I  speak  as  a  fool,)  I  am  more: 
m  laboiprs  more  abundant  ;  m  stripes  above 
measure;  in  prisons  more  frequent;  in 
deaths  olt.  Of  the  Jews  five  times  received 
1  forty  stripes  save  oiie^  thrice  was  I  beaten 
with  rods  ;  once  was  I  stoned  ;  thrice  I  suf- 
fered shipwreck  ;  a  iiight  and  a  day  1  have 
been  in  the  deep  ;  in  journeyings  often;  in 
perils  of  waters;  in  perils  of  robbers;  in 
perils  by  mine  own  countrymen  ;  in  perils  by 
the  heathen  ;  in  perils  in  the  city  ;  in  perils 
in  the  wilderness;  in  perils  in  the  sea;  in 
perils  among  false  brethreji  :  in  weariness 
and  painfulness  :  in  watchings  often  ;  in 
hunger  and  thirst ;  in  fastings  often  ;  in 
cold  and  nakedness;  besides" those  things 
that  are  without,  that  which  cometh  upon 
me  daily,  the  care  of  alUhe  churches.  Who 
is  weak,  and  I  am  not  weak  ?  who  is  of- 
fended, and  I  burn  not  ?  If  I  must  needs 
glory,  I  will  glory  of  the. things  wliich  con- 
cern mine  infirmities.    The  God  and  Father 

be  sensible  of  them  too;  that  we  should  lament, 
and  strive  against  them,  and  do  the  best  we  can. 
Let  us  remember  that  the  longer  it  is  before  we 
begin,  the  less  day  we  have  to  work  in,  and  there- 
fore make  the  more^iaste  to  be  ready  for  the  even- 
ing, v/hich  draws  on  apace,  when  an  account  of 
what  we  have  done  shall  be  taken,  and  our  wages 
awarded  accordingly.  This  is  the  true  intent  of  the 
parable,  in  that  part  of  it ;  so  well  does  the  Gospel 
fall  in  with  the  Epistle  of  this  day  ;~and  both  toge- 
ther so  very  well  agree  to  fit  us  for  the  approaching 
time  of  mortification,  designed  to  awaken  the  slug- 
gish, to  quicken  the  loitering,  and  set  forward  every 
laboiirer  in  this  spiritual  vineyard.  And,  oh  !  that 
we  all  may  receive  instructions  from  hence,  and 
be  wise  ;  understand  our  advantages,  and  the  good- 
ness of  our  Maker;  consider  our  latter  end,  the 
approach  of  that  night,  which  must  end  in  day 
eternal ;  the  happiness  of  that  approach  to  all  dili- 
gent and  faithful  labourers,  but  the  terror  and  dis- 
mal consequences  of  it  to  every  slothful  and  un- 
profitable servant.  To  say  all  in  a  word;  let  us 
"work  the  works  of  him  that  sent  us"  into  this 
vineyard,  while  it  "is  day,  before  that  time  come, 
wherein  no  man  can  work  !"     Dean  Stanhope. 

(56.)  This  Collect  like  the  preceding  is  suitable 
to  the  season.  The  Epistle  again  propounds  the 
example  of  St.  Paul,  who  was  eminent  for  wojks 
of  mortification  and  religious  exercises.  The  Gos- 
pel in  another  parable  admonishes  us  to  be  careful 
and  circumspect  in  the  performance  of  our  duty  ; 
since  a  large  proportion  of  those,  who  hear  the 
word,  lose  it,  after  they  have  received  it,  for  want 
of  due  eare  and  diligence,  and  do  not  bring  forth 
fruit  to  perfection.  Bp.  Sparrow,  JJlieatly. 


182 


SEXAGESLMA  SUNDAY. 


of  our  Lord  Jesus  Christ,  wliich  is  blessed 
for  evermore,  knoweth  tiiat  I  lie  net.  (57.) 
The  Gospel.  St.  Luke  viii.  4. 
AVHEN  much  people  wore  gathered  to- 
gether, and  were  come  to  him  out  of  every 
cit)',  hespakehy  a  parable:  A  sower  went  out 
to  sow  his  seed;  and  as  lie  sowed,  some  fell 
by  the  way-side,  and  it  was  trodden  down, 
and  tlie  fowls  of  the  air  devoured  it  ;  and 
some  fell  upon  a  rock,  and  as  soon  as  it  was 
sprnns:  iiP)  it  withered  away,  because  it 
lacked  moisture;  and  some  fell  amonsf 
thorns,  and  the  thorns  sprang  up  with  it,  and 
choked  it;  and  other  fell  on  good  ground, 
and  sprano:  up,  and  bare  fruit  an  hundred 
fold.  And  when  he  had  said  these  things, 
he  cried.  He  that  hath  ears  to  hear,  let  him 
hear.  And  his  disciples  asked  him,  saying, 
What  might  this  parable  be?  And  he  said, 
Unto  you  it  is  given  to  know  the  mysteries 

(57.)  The  profit,  fit  for  us  to  make  of  this  pas- 
sage, is  as  follows : 

1.  The  description  given  here  of  fulse  teachers 
should  be  a  warning  to  all  Christians  against  listen- 
ing to  them  ;  and  a  seasonable  admonition  to  sus- 
pect and  beware  of  such,  as  make  it  their  business 
to  infuse  into  men  jealousies  and  evil  surmises 
against  their  lawful  pastors :  a  method,  than  which 
there  cannot  be  a  surer  sign,  that  they,  who  have 
recourse  to  it,  do  therefore  draw  off  our  people, 
because  thereout  they  suck  no  small  advantage. 

2.  The  instance  now  before  us  shews,  how  far 
we  ought  to  be  from  reckoning  what  we  endure  for 
God's  cause  (when  it  is  really  God's  cause)  maUer 
of  sorrow  or  shame  to  us.  St.  Paul  was,  in  com- 
parison of  the  rest  of  the  apostles,  a  labourer  called 
in  at  the  eleventh  hour ;  and  he  thought,  as  he 
taught  the  Phillippians  to  esteem  it,  a  particular 
grace,  that  it  was  given  him,  "  not  only  to  believe 
in  Jesus, but  to  suffer  for  his  name."  The  fervency 
of  his  charity  and  zeal  made  up  what  was  wanting 
in  point  of  time  ;  and  we  (especially  those  among 
us,  that  are  ministers  of  the  Gospel,)  never  make  a 
more  just  computation  of  our  services,  than  when 
we  reckon  them  by  the  hardships  and  self-denials 
we  are  content  to  undergo,  for  the  good  of  our  own 
souls,  or  those  of  our  Christian  brethren. 

3.  When  St.  Paul,  to  all  his  olher  sufferings, 
adds  the  care  of  all  the  Churches,  and  the  zealous 
compassion  over  them  that  failed,  or  v/ere  afflicted 
in  them;  this  shews  the  abundance  of  hi?,  and  in- 
structs us  what  ought  to  be  the  measure  of  our, 
charity.  We  are  not  to  neglect  or  think  ourselves 
excused  from  a  tender  concern  for  the  aflSictions  or 
dangers  of  our  brethren,  upon  the  account  of  any 
sufferings  of  our  own.  Be  our  olher  circumstances 
what  they  will,  yet  still  we  are  members  of  Christ's 


of  the  kingdom  of  God ;  but  to  others  in  par- 
ables :  that  seein£r.  they  might  not  see,  and 
heariiior,  they  might  not  understand.  Now 
the  parable  is  this :  the  seed  is  the  word  of 
God.  Those  by  the  way-side  arc  they  that 
hear ;  then  conjeth  the  devil,  and  taketh 
away  the  word  out  of  their  hearts,  lest  they 
should  believe  and  be  saved.  They  on  the 
rock  are  they  which,  when  they  hear,  re- 
ceive the  word  with  joy  ;  and  these  have  no 
root,  which  for  a  while  believe,  and  in  time 
of  temptation  fall  away.  And  that  which 
fell  among  thorns  are  they  which,  v.hon 
they  have  heard,  go  forth,  and  are  choked 
with  cares,  and  riches,  and  pleasures  of  this 
life,  and  bring  no  fruit  to  perfection.  fJut 
that  on  the  good  ground  are  they  which,  in 
an  honest  and  good  heart,  havitiir  heard  the 
word,  keep  it,  and  bring  Ibrth  fruit  with  pa-  ,•  \ 
tience.  (58.)  /^iy 

body ;  and,  while  that  relation  continues,  all  the 
duties  resulting  from  it  must  do  so  too. 

4.  The  methods  used  for  exercising  St.  Paul's 
patience  and  virtue  teach  us  plainly,  that  the  way, 
in  which  God  would  be  served  by  Christians,  but 
especially  his  ministers,  is  that  of  constancy,  and 
indefatigable  diligence,  and  diffusive  charity.  And 
thus  the  apostle,  as  in  the  last,  so  again  in  this 
Lord's  day's  service,  does,  by  his  own  example, 
encourage  and  prepare  us  for  the  discipline  of  the 
season  drawing  on.  One  great  design  v.'hereof  is, 
to  break  the  softness  of  a  nature  too  indulgent  to 
flesh  and  blood,  and  to  inure  us  to  '"'  endure  hard- 
ness like  good  soldiers  of  Jesus  Christ."  In  which 
warfare,  the  less  we  spare  our  own  persons,  the 
more  we  may  depend  upon  his  protection  and  sup- 
port in  the  conflict,  and  the  brighter  trophies  we 
shall  raise  to  his  glory,  the  honoiir  of  religion,  and  i 
the  unspeakable  advantage  of  our  souls  and  bodies  ' 
both,  in  that  day  of  triumph  and  joy  :  which  God 
grant  us  all  a  part  in,  for  our  dear  Redeemer's  sake. 
Amen.  Dean  Stanhope. 

(58.)  Scarce  any  passage,  in  the  whole  course 
of  the  year,  is  more  worthy  our  serious  considera- 
tion, than  that  which  our  Church  hath  wisely  ap- 
pointed to  be  read  for  the  Gospel  of  this  day.  That 
heathens  and  Jews,  professed  infidels  and  enemies 
to  Christianity  ;  that  they,  who  want  opportunities 
of  knowing  their  duty,  and  would  gladly  use  them 
if  they  could  ;  that  others,  w^ho  live  witliin  ihe  pale 
of  Christ's  flock,  and  have  opportunities,  but  will 
not  use  them  when  they  may  ;  that  these  several 
sorts  of  people,  I  say,  should  continue  unfruitful,  is 
nothing  strange.  But  that  many  who  have  them, 
and  do  use  them,  nay,  and  use  them  gladly  loo; 
they,  who  "  come"  to  the  public  assemblies  for  re- 
ligious worship,  as  "  God's  people  comelh,"  and 


aUINaUAGESIMA  SUNDAY. 


183 


(59.) 

Or  the  next  ^'^luiday  before  Lent. 

The  Collect, 

O  LORD,  who  hast  taught  us  that  all  our 

doinf,^s  withoiU  charily  are  nothing'  worth; 

send  thy  Holy  Ghost,  and   pour   into  our 

hearts  that  most  excellent  gift  of  charity, 

the  very  bond  of  peace,  and  of  all  virtues  ; 

v^^ithout  which,  whosoever  liveth  is  counted 

<icad  before  thee  :  grant  this  for  thine  only 

Son  Jesus  Christ's  sake.     Amen. 

'•  sit  before  his"  prophets  "as  God's  people  sitteth," 
and  attend  to  the  preacher  with  eagerness  and  a 
sensible  delight ;  that  these,  after  all,  should  prove 
barren  and  unprofitable,  is  matter  to  be  sure  of  great 
grief,  and  mutt  be  allowed  to  carry  somewhat  of 
difficulty  and  of  wonder  in  it.  And  yet  that  so  it 
is  ;  that  Ihe  miaitters  of  Christ  often  sow  Avhere 
they  never  reap,  but  lose  the  desired  effects  of  taeir 
pious  intentions  aad  most  zealous  endeavo^irs  ;'our 
blessed  Saviour  acquaints  us  in  the  scripture,  and 
our  own  daily  experience  does  but  too  visibly  con- 
firm the  truth  of  it.  So  that  it  concerns  every 
Christian  diligently  to  examine  into  the  causes  of 
such  lamentable  disappointments  ;  which,  that  we 
may  know  and  effectually  prevent,  our  Lord  hath  laid 
them  down  at  large  in  the  parable  and  applicatiaa 
now  before  us. 
/J  A  careful  attention  to  the  parable  will  shew,  what 
■  temper  is  required  to  bring  forth  fruit,  and  how  it 
comes  to  pass,  that  this  is  seldom  done :  that  the 
seed  and  the  sower  are  blameless,  and  all  the  de- 
fects in  the  ground  itself.  The  Gospel  sets  both 
our  dutj,  and  our  danger,  before  our  eyes.  These 
it  is  the  minister's  part  to  urge.  He  must  apply 
himself  with  all  his  might,  to  persuade,  to  convince, 
to  awaken,  as  occasion  serves.  But  all  this  our 
master  did  ia  the  utmost  perfection,  and  yet  even 
he  often  sowed  without  any  fruit.  And,  the  truth 
IS,  what  can  we  do'?  We  can  recommend  religion 
to  men's  consideration,  and  we  ought  to  do  it  as 
powerfully  as  may  be.  But,  after  all  we  have  said 
or  can  say,  it  will  lie  in  their  own  breasts,  whether 
they  will  consider  or  not.  And  they  who  do  not, 
are  hearers  "  by  the  way-side."  We  may  tell  our 
people,  how  loose  the  world  should  sit  about  them ; 
that  a  good  life  should  be  their  main  concern;  that 
C-  they  must  learn  and  practise  their  duty,  all  preju- 
dice and  interest  apart :  but  it  is  not  in  our  power 
to  disentangle  their  hearts,  and  root  out  their  pre- 
judices ;  and,  till  this  be  done,  they  "are  seed 
among  thorns."  So,  lastly,  we  can  excite  to  pa- 
tience, but  we  cannot  inspire  it;  and  they  who 
faint,  and  fall  off,  are  "stony  ground."  Conse- 
quently, when  the  preacher  hath  done  all  he  can 


The  Epistle.  1  Cor.  xiii.  1. 
THOUGH  I  speak  with  the  tongues  of 
men  and  of  angels,  and  have  not  charity.  I 
am  become  as  sounding  brass  ©■r  a  tinklino- 
cymbal :  and  thou(,di  1  have  the  gift  of  pro- 
phecy, and  understand  all  mysteries,  and  all 
knowledge  ;  and  though  I  have  all  faith,  so 
that  I  could  remove  mountains,  and  have 
not  charity,  I  am  nothing.  And  though  1 
bestow  all  my  goods  to  feed  the  poor,  and 
though  I  give  my  body  to  be  btrrned,  and 
have  not  charity,  it  profiteth  me  nothing. 
Charity suftereth  long,  and  is  kind;  charity 

do.  and  all  he  ought  to  do,  still  the  efficacy  and  sue 
cess  of  his  instructions  Avill  depend  upon  the  hear- 
ers themselves.  Inadvertency,  and  worldly-mind- 
edness,  and  impatience,  are 'obstructions  of  every 
one's  making,  and  therefore  they  must  be  of  every 
one's  removing  too.  And,  where  they  are  not 
taken  out  of  the  Avay,  our  barrenness,  and  the 
whole  guilt  of  it,  can  rest  no  where  but  upon  our- 
selves. 

It  must  not  indeed  be  forgotten,  that  much  ot 
this  depends  upon  the  divine  assistance  ;  and  that 
there  are  certain  conditions,  indicated  by  the  para- 
ble, by  which  we  may  be  sure  of  that,  to  strengthen 
and  to  prosper  our  endeavoiirs.  Let  us  but  add  to 
these  our  hearty  prayers,  and  the  work  will  certainly 
be  done  ;  and  therefore,  "  that  it  may  please  thee  to 
give  all  thy  people  increase  of  grace,  to  hear  meek- 
ly thy  word,  and  to  receive  it  with  pure  affection, 
and  to  bring  forth  the  fruits  of  the  Spirit ;  We  be- 
seech thee  to  hear  us,  good  Lord." 

Dean  Stanhope. 

(59.)  The  services  of  the  two  preceding  Sun- 
days have  persuaded  us  to  the  exercises  of  Lent 
ensuing;  but,  because  all  "bodily  exercise  without 
charity  "  profiteth"  little  or  nothing,  therefore  the 
Church  in  this  day's  Epistle,  from  which  the  Col- 
lect is  taken,  recommends  charity  to  us,  as  a 
necessary  ingredient  in  all  the  acts  of  religion:  and 
sh^ws  us  moreover  in  the  latter  part  of  the  Gospel, 
how  we  are  to  perform  our  several  duties;  com- 
mending to  us  by  the  example  of  the  bhnd  beggar, 
faith  in  Christ,  and  advising  us  to  continue  instant 
in  our  prayers,  and  not  to  despair  of  the  acceptance 
of  them,  because  we  are  not  immediately  heard, 
but  to  cry  so  much  the  more  "Jesus,  thou  Son  of 
David,  have  mercy  on  us."  Thus  the  two  toge- 
ther recommend  to  us  faith  and  charity,  or  faith 
which  worketh  by  love.  Bp.  Spai-row.  Wheatly. 
At  the  same  time  the  former  part  of  the  Gospel 
greatly  contributes  to  the  purpose  of  our  present 
devotions,  by  putting  us  in  mind  of  our  blessed 
Redeemer's  sufferings  and  death;  and  thus  setting 
before  our  eyes  the  noblest  and  most  perfect  pattern 
of  the  grace  of  charity  recommended  in  the  Epis- 


184 


aumauAGEsiMA  Sunday. 


envieth  not ;  charity  vaunteth  not  itself;  is 
not  puiied  up;  doth  not  behave  itself  un- 
seemly ;  seeketh  not  her  own  ;  is  not  easily 
provoked;  thinketh  nO  evil ;  rejoiceth  not 
in  iniquity,  but  rejoiceth  in  the  truth  ;  bear- 
eth  all  things,  beUevetli  all  things,  hopeth 
all  things,  endureth  all  things.  Charity 
never  faileth  :  but  whether  there  be  prophe- 
cies, they  shall  fail ;  whether  there  be 
toneues,  ihey  shall  cease  ;  whether  there  he 
knowledge,  it  shall  vanish  away.  For  we 
know  in  part,  and  we  prophesy  in  part. 
Bin  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done 
away.  When  I  was  a  child,  I  spake  as  a 
child,  I  understood  as  a  child,  1  thought  as  a 
child  ;  but  when  I  became  a  man,  1  put 
away  childisli  things.  For  now  we  see 
through  a  glass  darkly ;  but  than  face  to 
face :  now  I  know  in  part ;  but  tlien  shall  I 
know  even  as  also  I  am  known.  And  now 
abideth  faith,  hope,  charity,  these  three ; 
^    but  the  greatest  of  these  is  charity.  (60.) 

fl  The  Gospel.     St.  Luke  xviii.  31. 

■^  THEN  Jesus  took  unto  him  the  twelve, 

and  said  unto  them.  Behold,  we  go  up  to 
Jerusalem,  and  all  things  that  are  written  by 

lie.  The  history  and  circumstances  of  our  Lord's 
passion  are  reserved  to  a  flbrther  occasion:  the 
warning  of  it  given  to  his  disciples  is  chosen  as 
more  seasonable  at  this  time.      Dean  Stanhope. 

(60.)  Well  were  it  upon  every  preparation  to  our 
great  feast  of  love  at  the  Lord's  table,  if  the  apos- 
tle's description  in  this  passage  were  laid  open, 
and  made  the  standard   of  our  inquiry,  upon  the 
article   of  charity.     The   use   of  such   a  method 
would  be  of  infinite  use,  in  order  to  understand 
and  amend  ourselves  :  that  so  we  may  not  live  on, 
under  a  fatal  deceit,  and  falsely  imagine  we  are 
something,  when  in  truth  we  are  nothing.     For 
nothing   we   are,  and  no  better,  if  we  have   not 
charity  :  and  charity  we  have  not,  if  we  have  not 
these  marks  to  show  for  it.     The  necessity  of  this 
virtue  is  so  generally  allowed,  that  all  men  flatter 
themselves  with  an  opinion  of  possessing  it.    Inso- 
much that  it  is  a  very  uncommon  thing,  to  meet 
with  any  one,  that  would  of  his  own  accord  con- 
fess the  want  of  charity.     And  yet  its  nature  is  so 
little  understood,  or  so  little  considered,  that  few,  I 
doubt,  are  to  be  found,  who  truly  have  it.     If  we 
value  our  attainments  in  religious  knowledge,  if  our 
liberality  to  the  poor,  if  our  readiness  to  die  for  the 
truth,  (and  yet  how  many  are  there  able  to  go  thus 
far?)  this  Scripture  declares,  they  are  of  no  value 
without  charity  ;  and  that  none  of  these  is  it.     It 
affirms,  that  neither  the  peevish,  nor  the  doer  of  no 


the  prophets  concerning  the  Son  of  man 
shall  be  accomplished.     For  he  shall  be  de- 
livered unto  the  Gentiles,  and  shall  be  mock- 
ed, and  spitefully  entreated,  and  spitted  on : 
and  they  shall  scourge  him,  and  put  him  to 
death  ;  and  the  third  day  he  shall  rise  again. 
And  they  understood  none  of  these  thmgs  : 
and  this'saying  was  hid  from  them,  neither 
knew  they  the  things  which   were  spoken. 
And  it  came  to  pass,  that  as  he  was  come 
nigh  unto  Jericho,  a  certain   blind  man  sat 
by  the  way-side  begging  ;  and   hearing  the 
multitude  pass  by,  he  asked  what  it  meant. 
And  they  told  hmi,  that  Jesus  of  Nazareth 
passeth    by.      And  he  cried,  saying,  Jesus, 
thou  Son  of  David,  have  mercy  on  me.     And 
they  v/hich  went  before  rebuked  him,  that 
he  should  hold  his  peace  ;  but  he  cried  so 
much  the  more,  Thon   son  of  David,  have 
mercy  on  me.     And  Jesus  stood,   and  com- 
manded him  to  be  brought  unto  him  :  and 
when  he  was  come  near,  he  asked  him,  say- 
ing, What  wilt  thou   that  I  should  do  unto 
thee?     And   he   said,  Lord,  that   I  may  re- 
ceive my  sight.     And  Jesus  said  unto  him, 
Receive'  thy  sight ;    thy  failh   hath  saved 
thee.     And    immediately   he    received  his 
sight,   and  followed  him,  glorifying  God  : 

good,  nor  the  livers  to  themselves,  nor  the  envious, 
nor  the  ambitious,  nor  the  self-conceited,  nor  the 
insolent  and  haughty,  nor  the  selfish  and  narrow- 
spirited,  nor  the  furiously  angry,  nor  the  evil  sur- 
misers,  nor  the  severe  censurers,  nor  the  delight- 
ers  in  scandal,  nor  the  spreaders  of  it,  nor  the  rash 
believers  of  it  when  they  hear  it,  are  any  of  them 
charitable.  Consequently,  what  degree  of  religion 
soever  these  people  pretend  to,  it  shall  profit  them 
nothing.  And  if  so,  what  a  dreadful  case  are  in- 
conceivable numbers  in,  who  think  all  safe  and 
v/ell  with  them  1  How  ought  this  to  awaken  us  ? 
How  to  quicken  our  care,  in  searching,  and  dis- 
covering, and  avoiding  a  secret  dangej,  which  some 
of  us  perhaps  never  dreamt  of  till  this  moment  ? 
How  seasonably  does  our  Church  place  this  Epis- 
tle in  the  front  of  Lent,  to  prevent  men's  deluding 
their  souls  with  the  seventies  of  that  holy  season? 
Those,  though  ever  so  pompous  and  austere,  would 
not  avail,  when  destitute  of  this  comprehensive 
grace,  this  indispensable  condition  of  salvation 
How  wisely  hath  she  instructed  us,  how  zealously 
ought  we  to  pray,  and  never  leave  off  wrestling 
with  God,  till  our  prayer  be  granted ;  "  That  he 
would  send  his  Holy  Ghost,  and  pour  into  our 
hearts  that  most  excellent  gift  of  charity,  the  very 
bond  of  peace,  and  of  all  virtues ;"  lest,  living 
"without  this,"  we  be  at  last  "counted  dead  be- 
fore him  ?"    Hear  us,  O  Lord,  and  whatever  thou 


ASH-WEBNESDAY. 


185 


and  all  tiie  people,  when  they  saw  it,  gave 
praise  unto  God.  (61.) 


The  first  day   of  Lent,   (62.)  commonly 
called 

The  Collect. 
ALMIGHTY  and  everlasting-  God,  who 
hatest  nothing^  that  thou  hast  made,  and  dost 

deniest  u?,  deny  us  noi  this  one  thing  needful  for  us, 
for  Jesus  Christ's  sake.  Amen.    Dean  Stanhope. 

(61.)  From  the  miracle  recorded  in  the  latter 
part  of  this  Gospel  we  may  learn  the  readiness  of 
Christ  to  hear  the  prayers  of  the  afflicted,  and  the 
usefulness  of  having  recourse  to  God  by  earnest  and 
importunate  prayer,  utjlered  in  faith  nothing  waver- 
ing. For  as  our  Saviour  said  to  the  bHnd  man, 
"  Thy  faith  hath  saved  thee;"  so  we  must  have 
faith  and  confidence  in  God,  if  we  hope  to  be  heard 
and  to  succeed  in  our  petitions.  Also  from  the 
blind  man's  praising  and  glorifying  God  upon  the 
recovery  of  his  sight,  we  learn  to  give  praise  and 
thanks  unto  him  for  all  the  mercies  we  receive; 
tS.ey  all  proceed  from  his  bounty,  and  therefore 
ought  to  be  owned  and  received  with  thankful 
hearts.  Dr.  Hole. 

With  respect  to  the  warning  given  by  our  Lord 
to  his  disciples  in  the  former  part  of  the  Gospel,  it 
may  be  observed,  that  whether  we  reflect  upon  the 
danger  these  disciples  were  in,  of  being  oppressed 
with  an  affliction  so  sensible  as  ths  death  of  their 
Master,  and  the  insults  and  malice  of  his  and  their 
enemies ;  this  warning  was  exceeding  seasonable 
and  kind,  to  prepare  them  for,  and  sustain  them 
under,  so  heavy  a  burden.  Or,  whether  we  regard 
the  epidemic  error,  concerning  the  Messiah's  first, 
appearance  and  kingdom  ;  these  were  contrived  to 
rectify  their  mistakes  about  this  matter.  Or, 
whether  we  consider  the  scandal  taken  at  a  cruci- 
fied Lord ;  it  was  fit  to  shew,  that  his  death  was 
voluntary,  and  so  a  demonstration  of  infinite  good- 
ness and  love  :  fit,  to  signify,  by  its  agreement 
with  the  prophecies,  that  this  design,  and  all  the 
strokes  of  it,  were  ordered  by  a  wiser  head  than 
ours,  even  the  counsel  and  appointment  of  God 
himself:  fit,  to  represent  the  shame  of  our  Lord's 
crucifixion  abundantly  recompensed  by  the  glories 
of  his  resurrection  :  fit,  lastly,  to  take  all  possible 
care  of  those,  to  whom  so  weighty  a  truth  was 
committed,  and  upon  whose  testimony  the  success 
of  the  Christian  religion  would  in  a  great  measure 
depend.  Dean  Stanhope. 

(62.)  From  the  very  first  ages  of  Christianity,  it 
was  customary  for  the  Christians  to  set  apart  some 
•time  for  mortihcation  and  self-deniaL  to  prepare 

24 


forgive  the  sins  of  all  those  who  are  penitent; 
create  and  make  in  us  new  and  contrite 
hearts,  that  we,  worthily  lamenting  our  sins, 
and  acknowledging  onr  wretchedness,  may 
obtain  of  thee,  the  God  of  all  mercy,  perfect 
remission  and  forgiveness,  through  Jesus 
Christ  our  Lord.     Amen.   (63.) 

If  This  Collect  is  to  he  read  every  day  in 
Lent,  after  the  Collect  appointed  for 
the  day. 

themselves  for  the  feast  of  Easter.  Irenssus,  who 
Hved  but  ninety  years  from  the  death  of  St.  John, 
and  conversed  familiarly  with  St.  Polycarp,  as 
Polycarp  had  with  St.  John,  has  happened  to  let  us 
know,  though  incidentally,  that,  as  it  was  observed 
in  his  time,  so  it  was  in  that  of  his  predecessors. 

The  Christian  Lent  probably  took  its  rise  from 
the  Jewish  preparation  for  their  yearly  expiation. 
The  Jews  began  their  solemn  humiliation  forty 
days  before  the  expiation.  Wherefore  the  primi- 
tive Christians,  following  their  example,  set  up  this 
fast  at  the  beginning  of  Christianity,  as  a  proper 
preparative  for  the  commemoration  of  the  great  ex- 
piation of  the  sins  of  the  whole  world, 

Wheatly. 

The  number  of  forty  days  seems  to  have  been 
fixed  in  imitation  of  Moses  and  Elias  in  the  Old 
Testament:  but  principally  in  imitation  of  our  Sa- 
viour's fast  in  the  New  Testament,  "  That,"  as  St. 
Augustine  says,  "  we  might,  as  far  as  we  are  able, 
conform  to  Christ's  practice,  and  suffer  with  him 
here,  that  we  may  reign  with  him  hereafter." 

Bp.  Sparrow. 

It  receives  its  name  from  the  time  of  the  year 
wherein  it  is  observed;  "Lent,"  in  the  old  Saxon 
language,  signifying  "  Spring,"  being  now  used  to 
signify  this  Spring  fast,  which  always  begins  so 
that  it  may  end  at  Easter;  to  remind  us  of  our  Sa- 
viour's suffering,  which  ended  at  his  resurrection. 

iVhcally. 

In  this  hallowed  season  the  Church,  by  the  voice 
of  all  her  holy  services,  calleth  the  world  to  repen- 
tance, from  the  rising  of  the  sun  to  the  going  down 
thereof. — And,  if  ever  there  was  an  institution  cal- 
culated to  promote  the  glory  of  God,  by  forwarding 
the  salvation  of  man,  it  is  this  appointment  of  a 
certain  set  time  for  all  persons  to  consider  their 
ways,  to  break  ofi^  their  sins,  and  to  return  from 
whence  they  have  fallen  through  the  infirmities  of 
the  flesh  and  the  prevalence  of  temptation.  For 
though  most  certain  it  is,  that  sorrow  should  be  the 
constant  attendant  upon  sin,  and  daily  transgres- 
sions call  for  daily  penitence ;  yet  fatal  experience 
convinces  us  of  another  truth,  no  less  certain,  that 
in  a  body  so  frail,  and  a  world  so  corrupt,  care  and 
pleasures  soon  oppress  the  heart,  and  insensibility 


186 


ASH- WEDNESDAY. 


"if  At  ISIorning  Prayer,  the  Litany  being 
ended,  shall  he  said  thefolloioing  Pray- 
ers, irnjnediately  before  the  general 
Thanksgiving. 

O  LORD,  we  beseech  thee,  mercifully 
hear  our  prayers,  and  spare  all  those  who 
confess  their  sins  unto  thee ;  that  they, 
whose  consciences  by  sin  are  accused,  by 
thy  merciful  pardon  may  be  absolved, 
through  Christ  our  Lord.     Amen. 

O  MOST  mighty  God,  and  merciful 
Father,  who  hast  compassion  upon  all  men, 
and  hatest  nothing  that  thou  hast  made  ; 
who  wouldest  not  the  death  of  a  sinner,  but 
rather  that  he  should  turn  from  his  sin,  and  be 

brings  on  rhe  slumbers  of  listlessness  and  negli- 
gence as  to  its  spiritual  concerns,  which,  unless 
dissipated  and  dispersed  by  frequently  repeated  ad- 
monitions, will  at  length  seal  it  up  in  the  deep 
sleep  of  a  final  impenitence. 

It  was  wisely  foreseen,  that,  should  the  sinner  be 
permitted  to  reserve  to  himself  the  choice  of  a  "  con- 
venient season"  wherein  to  turn  from  sin  to  right- 
eousness, that  "  convenient  season"  would  never 
come ;  and  the  specious  plea  of  keeping  every  day 
holy  alike  would  often  be  found  to  cover  a  design  of 
keeping  none  holy  at  all.  It  seemed  good  therefore 
to  the  Church  to  fix  a  stated  time,  in  which  men 
might  enter  upon  the  great  work  of  their  repen- 
tance. And  what  time  could  have  been  selected 
with  greater  propriety  than  this  "  Lenten,"  or 
spring  season,  when  universal  nature,  awakening 
from  her  wintry  sleep,  and  coming  out  of  a  state  of 
deformity,  and  a  course  of  penance,  imposed  for  the 
transgression  of  man,  her  Lord  and  Master,  is 
about  to  rise  from  the  dead ;  and,  putting  on  her 
garments  of  glory  and  beauty,  to  give  ub  a  kind  of 
prelude  to  the  renovation  of  all  things  ?  So  that 
the  whole  creation  most  harmoniously  accompani- 
eth  the  voice  of  the  Church,  as  that  sweetly  ac- 
cordeth  to -the  call  of  the  apostle,  "Awake  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light."  Bp.  Home. 

The  Church  appoints,  that  all  Christians  what- 
soever should  receive  the  holy  communion  at  Eas- 
ter, and  therefore  appoints  this  time  before,  to  pre- 
pare themselves  by  fasting  and  prayer;  thus  judg- 
ing themselves  that  they  might  not  be  judged  of  the 
Lord.  And  this  is  after  God's  own  pattern,  who 
commanded  the  Israelites  to  aflSict  themselves,  and 
eat  bitter  herbs,  before  they  should  eat  the  Paschal- 
Lamb.  All  Churches  therefore  agreed,  that  Lent 
should  end  in  Easter,  though  some  difference  there 
was  when  it  should  begin.  Bp.  Sparrow. 

Though  it  ought  to  be  the  constant  endeavour  of 
a  Christian  to  observe  his  duty  at  all  times,  and  to 
have  always  a  great  regard  to  what  it  requires  of 


saved  ;  mercifully  forgive  us  our  trespasses  ; 
receive  and  comfort  us,  who  are  grieved  and 
wearied  with  the  burden  of  our  sins.  Thy 
property  is  always  to  have  mercy  ;  to  thee 
only  it  appertaineth  to  forafive  sins  :  spare 
us,  therefore,  good  Lord,  spjire  thy  people, 
whom  tliou  hast  redeemed  :  enter- not  into 
judgment  with  thy  servnuts,  who  are  vile 
earth,  and  miserable  sinners  ;  but  so  turn 
thine  anger  from  u.s,  who  meekly  acknow; 
ledge  our  vileness,  and  truly  repent  us  of 
our  faults  ;  and  so  make  haste  to  lielp  us  in 
this  world,  that  we  may  ever  live  with  thee 
in  the  world  to  come,  throu2:h  Jesus  Christ 
our  Lord.     A??ie?t. 

him  ;  yet,  considering  the  great  corruption  of  the 
world,  and  the  frailty  of  onr  nature,  and  how  often 
Ave  transgress  the  bounds  of  our  duty,  'tis  very  ex- 
pedient we  should  have  some  solemn  season  ap- 
pointed for  examining  our  lives  and  the  exercise  of 
repentance,  as  a  preparation  for  the  Feast  of  Eas- 
ter. The  number  of  Forty  seems  very  anciently 
to  have  been  appropriated  to  Repentance  and  Hu- 
miliation. This  was  tlie  number  of  days  God  cov- 
ered the  earth  with  the  deluge;  the  number  of 
years  in  which  the  children  of  Israel  did  penance 
in  the  wilderness  ;  the  Ninevites  had  this  number 
of  days  allowed  for  their  repentance ;  and  that  our 
blessed  Saviour  himself,  when  he  Avas  pleased  to 
fast  in  the  wilderness,  observed  the  same  length  of 
time.  Whoever  considers  these  things  cannot  but 
think  that  this  number  of  days  is  very  suitable  to 
extraordinary  Humiliation.  L- 

(63.)  The  Cliurch  begms  her  Lent  this  day  to 
supply  the  Sundays  in  Lent ;  upon  which  it  Avas 
not  the  Church's  custom  to  fast,  Sundays  being 
high  festivals  in  memory  of  our  Saviour's  joyful 
resurrection.  Koav  if  you  take  out  of  the  six 
weeks  of  Lent,  six  Sundays,  there  will  remain  but 
thirty-six  fasting  days  ;  to  Avhich,  these  four  of  this 
week  being  added,  make  the  just  number  of 
forty. 

This  was  anciently  called  '•  the  head  of  Lent," 
and  was  a  day  of  extraordinary  humiliation.  Upon 
this  day  were  ashes  sprinkled  upon  their  heads,  to 
mind  them  of  their  mortality,  and  also  to  mind 
them  Avhat  they  had  deserved  to  be  ;  namely,  burnt 
to  ashes.  Hence  it  was  called  "  Ash- Wednesday :" 
and  upon  this  day  they  were  wont  to  clothe  them- 
selves in  sackcloth. — These  rites  are  mentioned, 
(Isa.  Iviii.  5,)  as  the  usual  rites  of  penitents.  This 
was  common  to  all  penitents  ;  but  "notorious  sin- 
ners Avere  this  day  put  to  open  penance  :  Avhich 
godly  discipline."  says  our  Church,  in  her  office  of 
Commination,  '■  it  is  much  to  be  Avished  might  be 
restored  again."  Bp._  Sparrow.  But  till  it  can  be 
restored,  she  endeavours  to  supply  the  want,  by  add 


fi 


ASH-WEDNESDAY. 


187 


tng  to  her  orJinarv  service  a  very  proper  and  suita- 
able  office,  called  '•'  the  Commiuation."' 

JVheatly. 
The  three  praycs  which  follow  the  Collect  for 
the  day  are  taken  from  the  close  of  the  Office  of 
ComMination -in  the  English  Book.  This  Office 
,  is  directed  to  be  used,  iu  the  English  Service  im- 
y  mediately  after  the  Litany  "on  the  first  day  of 
Lent,  and  at  otheT  times  as  the  ordinary  shall  ap- 
point." The  design  of  the  Office  is  explained  in 
the  preface  as  follows  : — "  In  the  primitive  Church 
there  was  a  godly  discipline,  that  at  the  beginning 
of  Lent,  such  persons  as  stood  convicted  of  noto- 
rious sins,  were  put  to  open  penance,  and  punished 
in  this  world,  that  their  souls  might  be  saved  in  the 
day  of  the  Lord  ;  and  that  others,  admonished  by 
their  example,  might  be  the  mote  afraid  to  offend. 
Instead  whereof  (until  the  said  discipline  may  be 
restored  again,  which  is  much  to  be  wished,)  it  is 
ihouglu  good,  that  at  this  time  should  be  read  the 
general  sentences  of  God's  cursing  against  impeni- 
tent sinners,  gathered  out  of  the  seven  and  twen- 
tieth chapter  of  Deuteronomy,  and  other  places  of 
scripture;  and  that  ye  [the  people]  should  answer 
to  every  sentence.  Amen:  To  the  intent  that  be- 
ing admonished  of  the  great  indignation  of  God 
against  sinners,  ye  may  the  rather  be  moved  to 
earnest  and  true  repentance  ;  and  may  walk  more 
warily  in  these  dangerous  days  ;  fleeing  from  such 

;'  evils,  for  which  ye  affirm,  with  your  own  mouths 
the  curse  of  God  to  be  due." 
The  anathemas  which  follow,  and  the-Ame7i 
wliich  is  responded  to  them,  though  they  may  be 
susceptible  of  a  satisfactory  explanation,  are  never- 
theless liable  to  a  very  different  construction.  The 
(compilers  of  our  American  Book  have  therefore 
very  judiciously  omitted  the  Office,  and  transferred 
the  three  concluding  Prayers,  which  are  very  appro- 
priate to  the  day,  into  the  service  for  Ash- Wed- 
nesday. 

Our  compilers  have  also  appointed  appropriate 
Lessons  for  this  day,  which  was  not  done  in  the 
English  Book.  The  only  other  alteration,  is  the 
substitution  of  the  64th  Psalm,  for  the  69th,  in 
the  Psalms  for  the  day.  t.  c.  b. 

The  Collect  is  a  prayer  for  contrition  and  new- 
ness of  heart.  Agreeably  to  which  both  the  por- 
tion of  Scripture  for  the  Epistle,  and  the  Gospel, 
caution  us  to  be  very  careful,  that,  Avhilst  we  ex- 
hibit the  outward  signs  of  sorrow  we  be  not  void 
y      of  true  inward  penitence.  Wheatly. 

I  As  fasting  is  a  duty  frequently  required  of  us, 

but  more  particularly  at  this  holy  season,  and  as 
the  practice  of  this  duty  is  of  very  great  weight 
to  our  eternal  welfare,  it  shall  be  my  present  busi- 
ness, in  the  first  place,  to  state  the  time,  nature, 
and  meaning  of  fasting;  secondly,  to  shew  how 


and  in  what  manner,  it  is  liable  to  be  abused;  and 
thirdly,  to  prove  that  the  abuse  of  it,  does  in  no 
wise  lesson  the  obligation  of  performing  it. 

First  then  fasting,  in  a  strict  sense,  implies  a  to- 
tal abstinence  from  meat  and  drink  during  the 
whole  day,  from  morning  to  evening;  and  then  to 
refresh  ourselves  sparingly  as  to  the  quantity,  an(i 
not  delicately  as  to  the  quality  of  our  food  ;  and  ic 
this  manner,  did  the  primitive  Christians  spend  the 
season  of  Lent,  with  great  strictness,  abstaining  in 
general  from  wine  and  flesh  the  whole  time,  and  con- 
fining themselves  to  a  cheap  and  ordinary  diet,  some 
feeding  only  on  herbs  or  pulse;  with  a  little  bread, 
some  using  the  dry  diet,  as  nuts,  almonds,  and  such 
like  fruits,  and  others  living  entirely  on  bread  and 
water.  But  fasting  in  a  larger  sense,  implies  only  an 
abstinence  from  some  kind  of  food,  or  the  abridging 
ourselves  of  some  part  of  those  indulgencies  witl) 
vvhich  at  other  times  we  may  innocently  gratify  our- 
selves; so  that  hereby  some  degree  of  self-denial  is 
designed  to  our  bodily  appetites,  and  our  abstinence 
partakes  of  the  nature  of  fasting  by  having  some- 
thing in  it  that  afflicts  us.  Thus  the  prophet  Daniel 
says  of  himself.  I  mourned  three  whole  weeks. 
I  eat  no  pleasant  bread,  neither  came  flesh  nor 
wine  into  my  mouth.  (Dan.  x.  23.)  Not  that  he 
fasted  so  long,  without  taking  any  food,  for  that 
is  incredible,  but  that  he  ate  and  drank  only 
so  much  as  W9,s  barely  necessary  to  sustain  na- 
ture. '  For  the  same  reason  that  we  are  not  obliged 
tQ  observe  a  total  abstinence,  we  are  not  under  the 
necessity  of  eating  or  drinking  what  may  be  pre- 
judicial to  our  health  ;  because  that  would  disquali- 
fy us  for  performing  those  other  duties  which  wait 
upon  a  religious  fast;  if  therefore  the  quantity  and 
quality  of  our  food  be  such  as  not  to  indulge  our 
pleasure  or  gratify  our  palate,  but  only  to  refresh 
and  support  our  spirits,  we  do  not  offend  :  but  every 
sincere  Christian  must  be  the  best  judge  how  to 
avoid  the  hypocritical  practice  of  fasting  with  de- 
licious food,  merely  because  it  is  not  flesh,  as  well 
as  not  to  raise  needless  scruples,  to  the  disquiet  of 
his  conscience,  and  the  prejudice  of  his  health. 

I  proceed  in  the  second  place,  to  consider  the 
abuses  of  rehgious  fasting,  and  one  great  abuse  of 
this  duty  is  the  trusting  in  it  as  a  satisfaction  to 
the  justice  of  God  for  the  guilt  of  sin,  and  a  com- 
mutation for  our  frequent  breaches  of  his  holy 
laws.  But,  surely,  it  is  insolent  to  the  last  degree 
in  us,  mere  dust  and  ashes^to  pretend  to  com 
pensate  for  the  sins  we  are  guilty  of,  who,  when 
we  have  humbled  ourselves  before  God,  in  the 
best  manner  we  can,^must  acknowledge  that  our 
forgiveness  depends  entirely  upon  his  free  grace 
and  goodness  ;  nor  is  it  less  derogatory  to  the  dig- 
nity of  that  sacrifice,  which  our  blessed  Saviour 
offered  for  our  sins,  to  imagine  that  by  any  means 


188 


ASH-WEDNESDAY. 


^    llten  shall  the  people  say  this  that  fol- 
lowetli,  after  the  Minister. 

TURN  thoa  us,  O  orood  Lord,  and  so 
shall  we  be  turned.  Be  favourable.  O  Lord, 
be  favourable  to  thy  people,  who  turn  to 
thee  in  weeping,  fastuig.  and  praying.  For 
thou  art  a  merciful  God,  full  of  compassion, 
long-suffering,  and  of  great  pity.  Thou 
sparest  when  we  deserve  punishment,  and 
in  thy  wrath  thinkest  upon  mercy.  Spare 
thy  people,  good  Lord,  spare  them  ;  and  let 
not  thine  heritaore  be  brought  to  confusion. 

la  our  power,  we  can  make  satisfaction  to  God  for 
them.  It  is  true  indeed,  that  mourning,  fasting, 
and  such  other  external  signs  of  godly  sorrow  and 
repentance,  were  in  the  primitive  Church,  consid- 
ered and  regarded  as  satisfactions;  but  then  they 
were  made  to  the  Church  only,  which  required 
visible  testimonies  of  deep  repentance,  before  she 
would  restore  those  to  her  communion,  wlio  had 
dishonoured  the  Christian  profession  by  any  noto- 
rious sins.  It  is  also  true,  that  when  we  practice 
such  corporal  austerities  with  a  sincere  intention 
to  mortify  our  corrupt  inclinations,  and  to  lead  us 
to  a  true  and  godly  sorrow  for  our  past  offences,  and 
a  steadfast  resolution  of  amendment  for  the  future, 
they  are  well  pleasing  to  God,  Avho  chiefly  regards 
the  inward  disposition  of  the  mind,  and  operate  as  a 
sweet  smelling  savour  in  his  sight;  but  then,  if  we 
assume  to  ourselves  any  merit  in  so  doing,  we 
make  our  acts  of  humiliation,  so  many  instances  of 
our  pride,  and  thereby  forfeit  that  pardon  and  grace, 
which  would  otherwise  prove  our  recompense  and 
reward. 

Another  great  abuse  of  this  duty,  is  the  consider- 
ing the  bare  performance  of  it  acceptable  to  God, 
without  regard  to  those  other  religious  exercises 
which  are  inseparably  connected  with  it;  for  fast- 
ing considered  in  the  abstract,  is  but  a  collateral 
duty,  and  enjoined  for  no  other  purpose  than  to  as- 
sist us  in  the  great  and  essential  duties  of  prayer, 
alms-giving,  and  an  holy  life,  and  is  intended  to  be 
wholly  subservient  thereto.  If,  therefore,  we  flatter 
ourselves  with  the  notion,  that  having  mortified 
our  appetites  for  a  little  time,  we  may  indulge  them 
at  large,  till  the  return  of  the  next  statpd  season  of 
fasting  and  humiliation ;  we  grossly  deceive  our- 
selves, and  add  greatly  to  our  own  condemnation,  by 
turning  that  which  is  intended  as  an  assistant  to- 
virtue  and  goodness,  into  an  instrument  of  impiety 
and  wickedness ;  since  he  that  lives  a  good  life 
without  fasting,  is  a  much  better  man  than  he  who 
abstains  from  meat  only,  without  regarding  those 
other  ends  which  that  abstinence  was  designed  to 
promote. 

Though,  therefore,  this  as  well  -as  many  other 


Hear  us,  0  Lord,  for  thy  mercy  is  great ; 
and  after  the  multitude  of  thy  mercies  look 
upon  us,  through  the  merits  and  mediation 
of  thv  blessed  Son,  Jesus  Christ  our  Lord. 
Amen. 

For  the  Epistle.     Joel  ii.  12. 
TURN  ye  even  to  me,  saith   t-lie  Lord, 
with   all  your  heart,  and  with  fasting,  and 
with  weeping,  and  with  mourning.     And       . 
rend  your  hearty  and  not  your  garments,  and    •  ' 
turn  unto  the  Lord  your  God  :  for  he  is 
gracious  and   merciful,  slow  to  anger,  and 

religious  duties,  is  liable  to  be  neglected  or  abused, 
yet  let  us  not  for  this  reason  lay  aside  the  use  of 
it,  but  deliberately  consider  those  good  purposes 
which  it  was  intended  to  procur*,  and  the  great 
advantages  that  will  arise  to  us  from  a  regular  and 
conscientious  discharge  of  it. 

Fasting  then,  is  a  very  fit  and  becoming  .ict  of 
humiliation  ^^r  past  sins.  The  best  of  us  all,  have 
great  occasJin  to  pray  with  the  devout  publican  in 
the  Gospel,  Lord  be  merciful  to  vie  a  sinner ;  I 
and  those  who  liave  lived  long  in  any  vicious 
course  of  lire,  cannot  certainly  do  less  in  order  to 
obtain  God's  pardon  and  forgiveness,  than  acknow- 
ledge their  own  vileness  in  the  most  humble  and 
submissive  manner,  and  abridge  themselves  of 
those  pleasures  -vluch  have  well  nigh  brought  them 
to  the  gates  of  «t?rnal  destruction.  For  as  every 
gratificatioa  of  our  appetites  in  things  unlawful, 
strengthens  th^  habits  of  sin,  so  every  restraint^ 
will  lessen  and  impair  it;  and  the  more  we  accus- 
tom ourselves  to  converse  with  God  and  our  own 
consciences,  the  better  we  shall  relish  this  intellec- 
tual avocation,  and  the  clearer  we  shall  perceive 
the  beauty  of  holiness,  and  the  necessity  of  attain- 
ing it. 

Further,  fasting,  when  accompanied  with  prayer 
and  meditation,  and  such  other  religious  exercises, 
will  prove  -a  sovereign  antidote  against  sin  ;  and  as 
it  affords  an  opportunity  of  retirement  and  consid- 
eration, will  enable  us  to  examine  into,  and  dis- 
cover the  true  state  of  our  own  souls,  and  what 
progress  we  are  making  towards  the  eternal  salva- 
tion of  them.  The  reasons  of  religion,  and  the 
motives  of  a  virtuous  Ufe,  cannot  operate  to  have 
any  influence  upon  us,  unless  they  are  seriously- 
weighed  and  considered  ;  and  we  are  all  of  us  too 
sensible,  how  apt  the  entertainments  and  employ- 
ments of  the  world  are  to  call  off  our  attention  from 
religious  subjects,  and  how  prone  we  are  even 
when  an  opportunity  offers  to  give  the  preference 
to  the  most  trifling  considerations  ;  how  highly  ne- 
cessary is  it ,  therefore,  that  the  authority  of  the 
Church  should  interpose  to  enjoin  the  performance 
I   of  a  duty  at  proper  and  stated  times,  which  is  so 


■1 


THE  FIRST  SUNDAY  IN  LENT. 


1S9 


of  great  kindness,  and  repenteth  bim  of 
the  evil.  Who  knoweth  if  he  will  return, 
and  repent,  and  leave  a  blessing  behind  him, 
even  a  meat-offering  and  a  drink-offering 
unto  the  Lord  yonr  God  ?  Blow  the  trum- 
pet in  Zion,  sanctify  a  fast,  call  a  solemu  as- 
sembly, gather  the  people,  sanctify  the  con- 
gregation, assemble  the  elders,  gather  the 
children  and  those  that  suck  the  breasts: 
let  the  bridegroom  go  forth  of  his  chamber, 
and  the  bride  out  of  her  closet;  let  the 
priests,  the  ministers  of  the  Lord,  weep  be- 
tween the  porch  and  the  altar,  and  let  them 
say,  Spare  thy  people,  O  Lord,  and  give  not 
thine  heritage  to  reproach,  that  the  heathen 
should  rule  over  them:  wherefore  should 

f     they  sav  among   the  people,   Where  is  their 

^^     God?    (64.) 

The  Gospel     St.  Matt.  vi.  16.  (65.) 
WHEN  ye  fast,  be  not  as  the  iiypocrites, 
of  a  sad  countenance  :  for  they  disfigure 

well  calculated  to  guard  us  against  the  assaults  of 
temptation,  and  to  furnish  us  with  a  true  knowledge 
of  our  situation,  with  respect  to  those  things  that 
make  for  our  everlasting  peace. 

Let  U3  then,  from  the  highest  to  the  loAvest,  dili- 
gently improve  the  opportunities  that  are  thus  offer- 
ed to  us  for  the  working  out  our  own  salvation  ; 
let  us  perform  this  duty  of  fasting  in  sincerity, 
•  which  too  many  do  in  hypocrisy,  with  true  judg- 
ment and  understanding,  and  not  through  ignorance 
or  superstition,  that  we  may  hereby  honour  and 
glorify  God,  improve  and  encourage  each  other  in 
virtue  and  good  works,  and  endeavour  to  secure 
that  eternal  salvation  which  our  blessed  Saviour 
lias  purchased  for  us.  G.  Nallson. 

(64.)  In  explanation  of  this  passage  from  the 
prophet  Joel,  it  may  be  useful  to  remark,  that  the 
Scripture  takes  notice  of  private  and  public  fasts. 
The  one  of  our  ov/n,  the  other  of  our  governor's 
appointment.  Those  humiliations  for  personal, 
these  for  national,  calamities  and  guilt.  Of  the 
public,  the  prophet  Joel  speaks  in  the  Epistle ;  of 
the  private,  our  Saviour,  in  the  Gospel  for  this  day. 
Hence  is  the  seeming dilTr'rence  reconciled,  between 
the  solemnity  and  pomp  required  by  the  prophet, 
and  the  secrecy  enjoined  by  our  Lord.  In  thu  pub- 
lic we  are  to  be  spurs  and  examples  to  others,  end 
therefore  our  zeal  here,  if  sincere,  will  be  solemn. 
For  the  private,  matters  are  here  transacted  be- 
tween God  and  our  own  consciences ;  and  when 
our  whole  concern  should  be  to  recommend  our- 
selves to  him,  from  whom  nothing  can  be  conceal- 
ed ;  to  affect  pomp  and  solemnity  then,  is  to  con- 
fess we  have  some  indirect  views,  and  proclaims 
our  zeal  to  be  tricking  and  insincere.  In  a  word, 
by  the  public,  we  are  prescribed  to;  so  that  the 


their  faces,  that  they  may  appear  unto  men 
to  fast.  Verily  I  say  unto  you,  they  have 
their  reward.  But  thou,  when  thou  fastest, 
anoint  thine  head,  and  wash  thy  face,  that 
thou  appear  not  unto  men  to  fast,  but  unto 
thy  Father  which  is  in  secret ;  and  thy 
Father  which  seeth  in  secret  shall  reward 
thee  openly.  Lay  not  up  for  yourselves 
treasures  upon  earth,  where  moth  and  rust 
doth  corrupt,  and  where  thieves  break 
through  and  steal  ;  but  lay  up  for  your- 
selves treasures  in  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and  where 
thieves  do  not  break  through  nor  steal :  for 
where  your  treasure  is,  there  will  your  heart 
be  also. 


2riie  jFii'St  ^xra^ns  Cii  arnt.  (66.) 

The  Collect. 
O  LORD,  who  for  our  sake  didst  fast  for- 

testifying  our  obedience  by  visible  acts  there,  is  no 
more  than  our  duty.  By  the  private  we  prescribe 
to  ourselves,  and  should  take  heed  here  of  gratify- 
ing that  most  dangerous  of  all  temptations,  the 
Pharisaical  vanity  of  voluntary  mortification  and 
uncommon  merit.  Dean  Stanhope. 

(65.)  In  this  Gospel  our  Saviour  instructs  us  in 
the  right  manner  of  fasting.  1.  Negatively : 
"  when  ye  fast,  be  not  as  the  hypocrites,  of  a  sad 
countenance,  for  they  disfigure  their  faces,"  &c.: 
where  he  condemns  all  hypocritical  and  mere  for- 
mal fasting,  particularly  that  of  the  Pharisees, 
which  they  assumed  to  shew  the  seeming  strict- 
ness and  austerity  of  their  religion.  2.  He  speaks 
positively  of  the  proper  way.  "But  thou,  when 
thou  fastest,  anoint  thy  head,"  &c.  Anointing  the 
head  and  washing  the  face  were  looked  upon  by 
the  Jews  as  tokens  of  joy,  and  were  therefore  used 
at  feasts  and  festivals,  but  not  at  fasts,  or  times  ol 
mourning :  the  Pharisees  therefore  were  strict 
observers  of  these  outward  ceremonies,  for  they 
would  neither  anoint  nor  wash,  that  people  might 
see  and  know  when  they  fasted  ;  though  at  the 
same  time  they  had  no  regard  to  the  inward  humil- 
iation of  the  heart;  for  which  reason  our  Saviour 
checked  their  hypocrisy,  and  advised  his  followers 
not  to  affect  any  such  outward  show  and  ostenta- 
tion, but  in  their  fasting  to  appear  in  their  ordinary 
guise,  that  they  might  not  appear  to  men  to  fast, 
but  to  God  only ;  so  that  the  great  lesson  here 
taught  us  is  sincerity  ;  tRat  in  this  and  all  other  re- 
hgious  duties,  we  endeavour  not  so  much  to  re- 
commend ourselves  unto  men  by  any  outward 
shows  of  sadness,  as  to  approve  ourselves  unto 
God  by  the  inward  sorrow  and  humility  of  heart. 

Dr.  Hole. 


'». 


190 


THE  FIRST  SUNDAY  IN  LENT. 


ty  days  and  forty  nights  ;  give  us  grace  to 
use  such  abstinence,  that  our  flesh  being 
subdued  to  the  Spirit,  we  may  ever  obey 
thy  godly  motions  in  righteousness  and  true 
hohness,  to  thy  honour  and  sflory,  who  Hv- 
est  and  reignest  with  the  Father  and  the 
Holy  Ghost^one  God.  world  without  end. 
Amen. 

The  Epistle.  2  Cor.  vi.  1. 
WE  then,  as  workers  together  with  him, 
beseech  yon  also,  that  ye  receive  not  the 
grace  of  God  in  vain  :  (For  he  saith,  I  have 
heard  thee  in  a  tim*e  accepted,  and  in  the 
day  of  salvation  have  I  succoured  thee  :  be- 
hold, now  is  the  accepted  time';  behold,  now 
is  tiie  day  of  salvation)  giving  no  offence  in 
any  thing,  that  tiie  ministry  be  not  blamed  ; 
but  in  all  ihines  approving  ourselves  as  the 
ministers  of  God,  in  much  patience,  in  afflic- 
tions, in  necessities,  in  distresses,  in  stripes, 
in  imprisonments,  in  tumults,  in  laboyirs,  m 
watchings,  in  fastings;  by  pureness,  by 
knowledge,  by  lono;-suffering,  by  kindness, 
by  the  Holy  Ghost,  by  love  unfeigned,  by  the 

(66.)  Our  appropriate  Communion  Service  for 
all  these  Sundays,  is  extracted  from  the  offices  ap- 
pointed for  the  Sundays  in  Lent,  by  the  Missal  of 
Sarum,  if  we  except  the  Collect  for  the  first  Sun- 
day, which  was  composed  by  the  compilers  of  our 
Liturgy,  and  the  Gospel  for  t!ie  second,  which  ihey 
selected  in  preference  to  the  passage  from  St. 
Matthew,  that  describes  our  Lord's  transSguration 
on  tiie  mount.  Shepherd. 

The  Epistle  exhorts  to  patience  in  afflictions. 
The  Gospel  reads  to  us  Christ's  victory  over  temp- 
tations, to  keep  us  from  despair  of  conquest,  that 
we  should  be  of  good  cheer  and  heart,  since  he 
our  Captain  "hath  overcome  the  world."  (John 
xvi.  33.)  The  Collect  for  the  day  is  another  of 
those  Collects,  wherein  the  Church  directs  her  pe- 
titions to  Christ,  thereby  manifesting  her  belief, 
that  he  is  the  true  Sou  of  God  ;  for  she  prays  to 
none  but  God.  In  praying  to  him  ^therefore,  she 
professes  to  believe  him  to  be  God,  as  it  is  in  the 
close  of  the  Collect ;  and  this  m  opposition  to  the 
tempter,  Satan,  and  all  his  adherents,  Avho  are  still 
tempting  Christ  in  his  members,  to  misbelief  in 
that  article.  Bp.  Sparroio. 

((37.)  We  are  taught  by  the  Epistle  for  this  day 
not  to  receive  the  Gospel,  which  is  the  grace  of 
God,  in  vain,  but  to  answer  the  end,  that  we  may 
obtain  the  reward  of  it.  Hence  we  are  bid  to  "walk 
worthy  of  the  vocation  wherewith  we  are  called," 
that  we  may  not  bring  dishonour  upon  our  holy 
profession,  and  elsewhere,  to  walk  "  as  becometh 
the  Gospel  of  Christ,"  otherwise  we  shall  only  bear 
the  name  of  Christ,  to  expose  and  disparage  it, 


word  of  truth,  by  the  power  of  God,  by  tha 
armour  of  righteousness  on  the  right  hand 
and  on  the  left,  by  honoiir  and  dishonour, 
by  evil  report  and  good  report ;  as  deceiv, 
ers,  and  yet  true  ;  as  unknown,  and  yet  well 
known ;  as  dying,  and  behold  we  li'v^e ;  as 
ch.astened,  and  not  killed  ;  as  sorrowful,  yet 
alway  rejoicing;  as  poor,  yet  making  many 
rich  ;  as  having  nothing,  and  yet  possessing 
all  things.  (67.) 

The  Gospel.  St.  Matt.  iv.  1. 
THEN  was  Jesus  led  up  of  t!;e  Spirit  in- 
to the  wilderness,  to  be  tempted  of  the  dev- 
il :  and  when  lie  had  fasted  forty  days  and 
forty  niohts,  lie  was  afterward  an  hunger- 
ed. And  when  the  tempter  came  to  him, 
he  said,  If  thou  be  the  Son  of  God,  command 
that  these  stones  be  made  bread.  But  he  an- 
swered and  said,  It  is  written,  Man  shall 
not  live  by  bread  alone,  but  by  every  word 
that  proceedeth  out  of  the  mouth  of  God. 
Then  the  devil  taketh  him  up  into  the  holy 
city,  and  setteth  him  on  a  pinnacle  of  tlie 
temple,  and  saith  unto  him,  If  thou  be  tjio 

which  will  be  not  only  to  receive  the  grace  of  God 
in  vain,  but  to  very  bad  purpose ;  for  if  we  thus 
abuse  and  turn  the  grace  of  God  into  wantonness, 
we  shall  turn  his  favoiir  into  fury  ;  and  the  Gospel 
of  grace,  instead  of  advancing  our  happiness,  will 
but  aggravate  our  condemnatio:i.  2.  From  what 
is  here  said,  we  learn,  that  as  God  hath  his  ".ac- 
cepted" times  and  seasons ;  when,  as  he  will  be 
heard  and  ready  to  succour  us ;  so  it  will  be  our 
duty  and  wisdom  to  embrace  and  lay  hold  of  them. 
The  wise  man  tells  us  of  some,  who  have  prizes 
put  into  their  hands,  and  yet  have  no  hearts  to  make 
use  of  them  ;  whom  he  therefore  styles  fools,  that 
afterward,  when  it  is  too  late,  repent  of  their  folly. 
Our  Saviour  wept  over  Jerusalem,  and  bewailed 
their  folly,  for  letting  slip  the  time  of  mercy,  and 
thereby  bringing  upon  themselves  inevitable  de 
struction,  saying,  "  Oh  that  thou  hadst  known  in 
this  thy  day,  the  things  that  belong  unto  thy  peace  ! 
but  now  they  are  hid  from  thine  eyes  1"  Our  apos- 
tle here  tells  us,  "  that  the  days  of  the  Gospel  are 
the  accepted  time,  and  that  now  is  the  day  of  salva- 
tion :"  which  we  are  therefore  to  close  with  and 
improve  to  the  best  advantage ;  for  if  we  neglect 
or  let  it  slip,  Ave  shall  have  cause  to  lament,  but 
must  never  hope  to  repair  our  folly.  Lastly,  we 
may  learn  from  hence,  patience  and  perseverance  in 
well-doing,  notwithstanding  all  the  difficulties  and 
discouragements  we  may  meet  with  in  it.  We  see 
the  apostles  went  through  many  afflictions  and 
tribulations,  without  weariness  or  fainting  under 
them:  they  still  kept  on  in  the  way  of  their  duty, 
and  carried  an  indifferent  and  equal  mind  in  all  the 


THE  SECOND  SUNDAY  IN  LENT. 


191 


Son  ofGod^  cast  thyself  down  ;  for  it  is  writ- 
ten, He  shall  gi^'e  his  angels  charge  concern- 
incr  thee  ;  and  in  their  hands  they  shall  bear 
thee  up,  lest  at  any  time  thou  dash  thy  foot 
against  a  stone.  Jesus  said  unto  him,  It  is 
written  again,  Thou  shalt  not,  tempt  the 
Lord  thy  God.  Again  the  devil  taketh 
him  up  into  an  exceeding  high  mountain, 
and  showeth  him  all  ihe  kingdoms  of  the 
world,  and  the  glory  of  them  ;  and  saith  un- 
to him,  All  these  things  will  I  give  thee,  if 
thou  wilt  fall  down  and  worship  me.  Then 
saith  Jesus  nnto  him,  Get  thee  hence,  Satan  ; 
for  it  is  written,  Thou  shalt  worship  the 
Lord  thy  God,'  and  him  only  shalt  thou 
serve.     Then  the  devil  leaveth  him,  and  be- 

/  >  hold,  angels  came  and  ministered  unto  him. 

4(68.) 


f 


good  or  bad  fortune  that  befel  them  ;  they  went 
through  "lioiiour,  and  dis'aonour,  good  report  and 
evil  report,"  without  being  elevated  by  the  one,  or 
depressed  by  the  other.  Let  us  imitate  their  noble 
examples  by  holding  out  to  the  end ;  and  then,  by 
Ibllovving  them  in  the  ways  of  grace  here,  we  shall 

^  ere  long  follow  theia  to  glory-  which  God  grant,  for 
the  sake  of  Jesua  Clirist.  Dv.  Hole. 

(63.)  One  g'reiu  design  of  our  Lord's  temptation 
seems  to  have  been,  the  encouragement  of  all  good 
Christians,  under  the  like  circumstances.  This  is 
the  account  given  of  it  by  St.  Paul,  "  In  that  he 

.    himself  hath  suffered,  being  tempted,  he  is  able  to 
'yfi!   succour  them  that  are  tempted;"  Heb.  ii.  18.     This 

I  is  the  Captain  of  our  salvation,  who  came  to  fight 
our  battles  ;  and  fit  it  was,  that  he  should  first  en- 
gage, and  try  the  utmost  strength  of  the  enemy  of 
souls :  but  as  he  fought,  so  did  he  conquer  like- 
wise, not  for  himself,  but  for  those  whose  duty  it 
is  to  fight  under  him.  And  what  can  be  more  ef- 
fectual to  animate  such,  in  all  their  spiritual  en- 
counters, than  the  contemplation  of  their  victorious 
Leader,  thus  giving  them  a  sensible  proof,  that 
their  adversary,  fierce  and  subtle,  great  and  power- 
ful though  he  be,  is  not  invincible  ;  and  conducting 
them  against  a  foe,  already  routed  shamefully,  and 
forced  to  quit  the  field  1 

2.  Another  excellent  design,  for  which  our  Sa- 
viour was  tempted,  is,  hereby  to  convince  us  of  his 
compassion  and  readiness  to  help  us.  This  also 
is  the  apostle's  inference,  "  We  have  not  an  high- 
priest,  that  cannot  be  touched  with  a  feeling  of  our 
infirmities,  but  was  in  all  points  tempted  like  as  we 
are,  yet  without  sin."  Heb.  iv.  15. 

3.  Another  very  useful  design,  served  by  our 
Lord's  being  tempted,  is  that  of  instructing  us, 
that  not  any,  even  the  best  and  most  exalted  degree 
of  virtue,  sets  men  above  temptation.  It  is  true, 
what  Jesus  suffered  of  this  kind  was  an  instance  of 


Eht  Second  Stin^aj)  in  Slcut.  (69.) 

The  Collect. 

ALMIGHTY  God,  who  seest  that  we 
have  no  power  'of  ourselves  to  help  our- 
selves ;  keep  us  both  outwardly  in  our 
bodies,  and  inwardly  in  our  souls;  that  we 
may  be  defended  from  all  adversities  which 
may  happen  to  tiie  body,  and  from  all  evil 
thoughts  which  may  assault  and  hurt  the 
soulj  through  Jesns  (Christ  our  Lord.  Amen, 
The  Epistle.     IThess.iv.  1. 

WE  beseech  you,  brethren,  and  exhort 
you  by  the  Lord  Jesus,  that  as  ye  have  re- 
ceived of  us  how  ye  ought  to  walk,  and  to 
please  God,  so  ye  would  abound  more  and 
more.  For  ye  know  what  commandments 
we  gave  you  by  the  Lord  Jesus.     For  this 

choice  and  voluntary  condescension-;  but  so  was 
his  taking  that  human  nature,  which  alone  could 
reader  him  capable  of  suffering  it.  With  us  the 
matter  is  far  otherwise.  As  we  are  altogether  pas- 
sive in  receiving  this  nature ;  so  must  \^e  be  con- 
tent with  the  difficulties,  to  which  the  condition  of 
it  exposes  us  of  course,  and  such,  to  be  sure,  are 
temptations.  And  with  these  too  we  have  reason 
to  be  very  well  contented,  because,  though  they  be 
occasions  of  vice,  yet  are  thev  also  exercises  of  vir- 
tue; and,  as  they  may  become  instrumental  to  our 
punishment  and  misery,  so  they  may  to  our  happi- 
ness and  reward. 

4.  If  in  our  temptations  we  follow  the  example 
here  set  us,  we  may  then  apply  to  ourselves  the 
comforts,  that  followed  our  Lord's  temptation; 
'•  Then  the  devil  leaveth  him,  and  behold  angels 
came  and  ministered  unto  him."  This  we  are 
told  should  not  fail  to  be  our  case  too  :  that  if  we 
'■'•  resist  the  devil  he  will  flee  from  us  ;"  and  if  we 
"  draw  nigh  to  God,  he  will  draw  nigh  to  us."  Jam. 
iv.  7,  8.  He  will,  by  those  "  ministering  spirits," 
which  are  "  sent  forth  to  minister  unto  them  who 
shall  be  heirs  of  salvation,"  (Heb.  i.  14.)  protect 
and  guard  us  from  future  dangers.  He  will  relieve 
those  wants,_by  a  better  and  more  effectual  way, 
for  the  supply  whereof  we  would  not  submit  to  any 
lawful  courses ;  reward  our  better  choice  with  the 
inexpressibly  sweet  satisfactions  of  a  good  con- 
science; a  peace  and  joy,  which  the  world  and  all 
its  pleasures  cannot  give,  which  all  its  afflictions 
cannot  take  away  ;  and,  at  last,  through  these  tri- 
umphs begun  upon  earth,  will  conduct  us  to  that  yet 
more  perfect  blessedness,  Avhich  shall  abundandy 
recompense  our  toils  and  sufferings,  and  crown  our 
constancy  with  glory  immortal  in  heaven. 

Dean  Stanhope. 

(69.)  The  Epistle  persuades  to  temperance  and 
abstinence  from  all  uncleanness  •  the  Gospel  tells 


192 


THE  SECOND  SUNDAY  IN  LENT. 


is  the  will  of  God,  even  your  sanctification. 
that  ye  should  abstain  from  fornication ; 
tliat  every  one  of  you  should  know  how  to 
possess  his  vessel  in  sanctification  and  hon- 
oi5r ;  not  in  the  lust  of  concupiscence,  even 
as  the  Gentiles  which  know  not  God  :  that 
no  man  go  beyond  and  defraud  his  brother 
in  any  matter  ;  because  that  the  Lord  is  the 
aveiia:ei'  of  all  such,  as  we  also  have  fore- 
warned you,  and  testified.  For  God  hath 
not  called  us  unto  uncleanness,  but  unto  holi- 
ness. He  therefore  that  despiseth,  despiseth 
not  man,  but  God,  who  hath  also  given  un- 
to us  his  Holy  Spirit.  (70.) 

The  Gospel.     St.  Mnit.  xv.  21. 
JESUS  went  thence,  and  departed  into 
the  coasts  of  Tyre  and  Sidon.     And  behold, 
a  woman  of  Canaan  came  out  of  the  same 

us  how  v/e  may  subJue  our  spiritual  eucray,  as- 
sauhing  us  through  the  medium  of  our  lusts  and  ap- 
petites ;  namely,  by  steadfast  faith,  and  fervent  and 
importunate  prayer :  which  instruction  the  Church 
applies  to  practice  in  the  Collect  of  the  day. 

Bp.  Sparrow,  Dean  Stanhope. 

(70.)  The  apostle's  discourse  in  this  place  is 
wholly  employed  upon  the  sins  of  uncleanness: 
concerning  which  it  is  difficult  to  enlarge,  and  it 
may  be  suflBcient  therefore  to  remark,  that  the 
"sanctification,"  required  by  the  apostle,is  a  virtue 
extending  to  mind  and  body  both ;  and  com- 
prehends the  prohibition  not  only  of  every  species 
of  actual  uncleanness,  but  of  obscene  language,  las- 
civious looks,  impure  thoughts,  immodest  behaviour, 
in  short  of  every  thing  which  has  a  tendency  that 
way. 

The  less  capable  this  subject  is  of  being  conve- 
niently treated  by  our  teachers,  the  more  minute 
and  exact  it  becomes  private  persons  to  be  in  the 
examination  of  their  own  consciences  concerning 
it.  Especially  since  the  apostle  hath  here  used  such 
pressing  motives,  by  saying,  that  our  "  sanctifica- 
tion" is  the  commandment  of  the  Lord  Jesus  and 
"  the  will  of  God ;"  that  the  contrary  affections  are 
the  scandal  of  the  "  Gentiles,  who  know  not  God :" 
that  Christians  are  "  called,  not  unto  uncleanness,  but 
unto  holiness ;"  and  that  any  of  these,  who  behave 
themselves  unsuitably  to  that  call,  draw  down  ven- 
geance upon  their  own  head,  and  "  despise  God 
and  the  Holy  Spirit  he  hath  given  us."  The  sum 
of  all  which  passages  may  be  reduced  to  this,  that 
sins  of  uncleanness  in  particular  are  a  high  provo- 
cation to  Almighty  God  ;  that  they  forfeit  the  privi- 
lege, and  defeat  the  ends,  of  our  Christian  profes- 
sion ;  and  reflect  upon  it  the  greatest  scandal  and 
dishonour.  To  the  casting  out  this  unclean  spirit 
prayer  must  contribute.  And  therefore  nothing 
«ould  be  more  accommodated  to  the  subject  of  this 


coasts,  and  cried  unto  him.  saying,  Have 
mercy  on  me,  O  Lord,  thou  Son  of  David  : 
my  daughter  is  grievously  vexed  with  a  dev- 
il. But  he  answered  her  not  a  word.  And 
his  disciples  came  and  besought  him,  say- 
ing. Send  her  away  ;  for  she  crieth  after  us. 
But  he  answered  and  said,  I  am  not  sent  but 
unto  the  lost  sheep  of  the  house  of  Israel. 
Then  came  she  and  worshipped  him,  say-  i 
ing.  Lord,  help  me.  But  lie  answered  and  / 
said.  It  is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  to  dogs.  And  she  said, 
Truth,  Lord  ;  yet  the  dogs  eat  of  the  crumbs 
which  flill  from  their  master's  table.  Then 
Jesus  answered  and  said  unto  her,  O  woman, 
great  is  thy  faith  :  be  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  was  made  f'^ 
whole  from  that  very  hour.  (71.)  \  q_ 

Epistle,  than  the  Collect  by  which  it   is  introdu- 
ced. Dean  Stanhope. 

(71.)  The  duty  of  prayer  appears,  as  from  other 
considerations,  so  from  the  necessity  of  our  apply- 
ing to  God  for  some  graces  out  of  our  own  power 
Such  in  particular  is  that  purity,  so  earnestly  re- 
commended in  the  Epistle  for  the  day.  But,  in 
regard,  it  does  not  always  happen,  that  our  petitions 
are  granted  so  soon,  either  as  we  make  them,  or  as 
we  expect  a  return  to  them,  nothing  could  be  more 
proper  and  methodical  than  for  the  Church,  on  this 
occasion,  to  encourage  our  importunity  and  continu- 
ance in  prayer.  Nothing  could  more  encourage 
this  than  so  successful  an  instance  of  it,  as  the 
miracle  related  in  the  Gospel  now  before  us. 

Dean  Stanhope. 

1.  The  compellation,  with  which  this  woman 
addresses  herself  to  Christ,  is  a  forcible  argument 
of  her  faith;  "  O  Lord,  thou  Son  of  David."  What 
proselyte,  what  discipl?,  could  have  said  more  ?  In 
this  confession  of  the  Syrophcenician  we  have  an 
abstract  of  divinity.  What  can  we  Christians  con- 
fess more,  than  the  deity,  and  the  humanity,  and 
the  Messiahship,  of  our  glorious  Saviour?  his  dei- 
ty, as  Lord  ;  hie  humanity,  as  a  Son ;  his  Messiah- 
ship,  as  the  Son  of  David  ?  Bp.  Hall. 

2.  From  our  Saviour's  answering  this  woman  ot 
Canaan  "  not  a  word,"  and  shewing  little  or  no  re- 
gard to  her  first  suit,  we  may  learn  not  to  be  dis- 
couraged, if  our  prayers  are  not  always  presently 
answered.  He  would  not  grant  her  request  imme- 
diately, because  he  chose  to  try  her  faith,  and  to 
heighten  her  importunity,  God  Almighty  hath  many 
very  wise  and  weighty  reasons  for  denying  or  de- 
laying the  grant  of  our  petitions :  and  if  we  look 
into  ourselves,  when  our  petitions  are  not  granted, 
we  shall  probably  find  that  the  cause  is  to  be  found 
in  the  want  of  some  qualification  on  our  part. 

3.  From  our  Saviour's  granting  her  request  at 


THE  THIRD  SUNDAY  IN  LENT. 


193 


Itht  Ehivti  Suntras  in  Sent.  (72.) 

The  Collect. 

WE  beseech  thee.  Ahnighty  God,  look 
upon  the  hearty  desires  of  thy  humble  ser- 
vants, and  stretch  forth  the  right  hand  of 
thy  majesty,  to  be  our  defenjce  against  all 
our  enemies,  through  Jesus  Christ  our  Lord. 
Ameii. 

The  Epistle.     Eph.  v.  L 

BE  ye  therefore  followers  of  God,  as  dear 
children  ;  and  walk  in  love,  as  Christ  also 
hath  loved  us,  and  hath  driven  himself  for  us, 
an  offering  and  a  sacrifice  to  God,  for  a 
sweet-sQieliing  savour.  But  fornication  and 
all  uncleanness,  or  covetousness,  let  it  not 
be  once  named  amongst  you,  as  becometh 
saints  ;  neither  filthiness,  nor  foolish  talk- 
ing, nor  jesting,  which  are  not  convenient ; 
but  rather  givinsf  of  thanks.  For  this  ve 
know,  that  no  whoremonger,  nor  unclean 
person,  nor  covetous  man,  who  is  an  idola- 
ter, hath  any  inheritance  in  the  kingdom  of 
Christ,  and  of  God.  Let  no  man  deceive 
you  with  vain  words  :  for  because  of  these 
things  Cometh  the  wrath  of  God  upon  the 
children  of  disobedience.  Be  not  ye  there- 
fore partakers  with  them  ;  for  ye  were  some- 
times darkness,  but  now  are  ye  light  in  the 
Lord  :  walk  as  children  of  light ;  (for  tlie 
fruit  of  the  Spirit  is  in  all  goodness,  and 
righteousness,  and  truth)  proving  what  is 

last,  we  may  learn  the  efficacy  aad  sure  success  of 
fervent  and  persevering  prayer.  "  The  effectual 
fervent  prayer  of  the  righteous  (saith  St.  James) 
availeth  much,"  (James  v.  16:)  it  conquers  all  diffi- 
culties and  surmounts  all  opposition.  But  then  it 
must  be  accompanied  with  faith,  and  a  firm  per- 
suasion of  the  power  and  goodness  of  him  whom 
we  address;  so  St.  James  adds,  "Let  him  ask  in 
faith,  nothing  wavering ;  for  he  that  wavers  is  like 
a  wave  of  the  sea,  driven  with  the  wind  and  toss- 
ed: let  not  that  man  think,  that  he  shall  receive 
any  thing  at  the  hands  of  God."  James  i.  6.  A 
double  minded  man  is  unstable  in  all  his  ways,  and 
consequently  unsuccessful  in  all  his  petitions.  If 
then  Vv'e  would  obtain  our  requests,  we  must,  with 
this  woman  of  Canaan,  "continue  instant  in  pray- 
er, watching  thereunto  with  all  perseverance."  We 
must  never  give  out  through  weariness,  nor  cease 
asking  till  we  receive,  and  be  daily  lifting  pure  hearts 
and  hands  without  wrath  and  doubting;  and  then 
we  shall  not,  in  God's  due  time,  miss  of  an  an- 
swer, nor  want  what  is  convenient  to  us. 

Dr.  Hole. 
(72.)  The  Collect  beseeches  Almighty  God  for 
favour  and  protection.    To  which  end  the  Epistle 
25 


acceptable  unto  the  Lord,  And  have  no 
fellowship  with  the  unfruitful  v/orks  of  dark- 
ness, but  rather  reprove  them.  For  it  is  a 
shame  even  to  speak  of  those  things  which 
are  done  of  them  in  secret.  But  all  things 
that  are  reproved  are  made  manifest  by  the 
light ;  for  whatsoever  doth  make  manifest 
is  light.  "Wherefore  he  saith,  Awake,  thou 
that  sleepest,  and  arise  from  the  dead,  and 
Christ  sliall  give  thee  light.  (73.) 

The  Gospel.  St.  Luke  xi.  14. 
JESUS  was  casting  out  a  devil,  and  it 
was  dumb.  And  it  came  to  pass,  when  the 
devil  was  gone  out,  the  dumb  spake ;  and 
the  people  wondered.  But  some  of  them 
said,  Hecasteth  out  devils  through  Beelze- 
bub, the  chief  of  the  devils.  And  others, 
tempting  him,  sought  of  him  a  sign  from 
heaven.  But  he,  knowing  their  thoughts, 
said  unto  them.  Every  kinf^dom  divided 
against  itself  is  brought  to  desolation  ;  and 
a  house  divided  against  a  house,  falleth.  If 
Satan  also  be  divided  against  himself,  how 
shall  his  kingdom  stand  I  because  ye  say 
that  I  cast  out  devils  through  Beelzebub. 
And  if  I  by  Beelzebub  cast  out  devils,  by 
whom  do  your  sons  cast  them  out?  there- 
fore shall  they  be  your  judges.  But  if  1  with 
the  finger  of  God  cast  out  devils,  no  doubt 
the  kingdom  of  God  is  come  upon  you. 
When  a  strong  man  armed  keepeth  his 
palace,  his  goods  are  in  peace  ;  but  when  a 

exhorts  us  to  pursue  the  things  that  are  good;  and 
then  we  shall  be  protected  from  all  evil :  according 
to  that  saying  of  St.  Peter,  "  Who  is  he  that  will 
harm  you,  if  ye  be  followers  of  that  which  is  good  ?" 
The  Gospel  recommends  perseverance  in  well 
doing,  and  sh^ws  the  danger  of  relapsing :  "  for 
the  end  of  that  man  is  worse  than  the  beginning." 
Dr.  Hole,  Bp.  Sparrow. 
(73.)  From  the  Epistle  of  this  day  the  duties 
which  arise  are  these  :  1.  That  we  henceforth  be- 
come, if  we  are  not  already,  "  followers  of  God,  as 
dear  children,"  and  especially  in  the  divine  grace 
of  love,  of  which  he  hath  set  us  the  most  noble, 
and  most  unparalleled  pattern.  2.  That  we  forsake 
all  things  that  are  offensive  and  displeasing  to  him  5 
especially  all  uncleanness,  and  the  other  works  of 
darkness,  which  are  made  manifest  and  reproved 
by  the  light.  3.  That  we  henceforth  "  walk  as 
children  of  the  light,"  doing  and  delighting  only  in 
things  that  can  bear  it;  that  the  light  of  the  Gos- 
pel, which  was  given  us  for  our  salvation,  prove  not 
at  last  our  greater  condemnation.  4.  That  we 
awake  out  of  that  lethargy  or  sleep,  which  sin  and 
security  hath  lulled  too  n  any  into;  that  we  be  not  ■— ^ 
deluded  by  dreams  or  imposed  upon  by  the  false 


194 


THE  FOURTH  SUNDAY  IN  LENT. 


stronger  than  he  shall  come  upon  him  and 
ov'ercome  him,  he  taketh  from  him  all  his 
armour  wherein  he  trusted,  and  divideth  his 
spoils.  He  that  is  not  with  me,  is  against 
me  ;  and  he  that  gathereth  not  with  me,  scat- 
tereth.  When  the  unclean  spirit  is  gone  out 
of  a  man^  he  walketh  through  dry  places 
seeking  rest ;  and  finding  none,  he  saith,  I 
will  return  unto  my  house  whence  I  came 
out.  And  when  he  cometh,  he  findeth  it 
swept  and  garnished.  Then  goeth  he,  and 
taketh  to  him  seven  other  spirits  more  wicked 
than  himself,  and  they  enter  in,  and  dwell 
there  ;  and  the  last  state  of  that  man  is  worse 
than  the  first.  And  it  came  to  pass,  as  he 
spake  these  things,  a  certain  woman  of  the 
company  life  up  lier  voice,  and  said  unto 
him.  Blessed  is  the  womb  that  bare  thee,  and 
the  paps  which  thou  hast  sucked.  But  he 
>\  said,  Yea,  rather  blessed  are  they  that  hear 
V    the  word  of  God,  and  keep  it.  (74.) 

Eiit  JFourtli  Suutsay  fn  Smt.  (75.) 

The  Collect. 
GRANT,  we    beseech    thee.   Almighty 

shews  and  appearances  of  this  world,  but  open  our 
eyes  in  time,  to  see  and  seek  for  better  things. 
Lastly,  that  we  rise  from  the  death  of  sin,  to  a  life 
of  righteousness,  and  that  will  bring  us  ere  long  to 
life  everlasting.  To  which  God  of  his  infinite 
mercy  bring  us  all  for  our  Lord  Jesus  Christ's  sake. 
Amen.  Dr.  Hole. 

(74.)   This  Gospel  may  instruct  us  in   several 
useful  and  important  lessons. 

1.  From  Christ's  dispossessing  the  devil,  we  may 
be  abundantly  satislied  of  the  divinity  of  his  pow- 
er ;  for  no  power,  less  than  divine,  was  able  to  de- 
throne that  prince  of  darkness,  and  destroy  that 
usurped  dominion,  which  he  exercised  over  the 
bodies  and  souls  of  men.  2.  From  Christ's  argu- 
ing against  the  Pharisees  and  others,  who  ascribed 
his  casting  out  of  devils  to  Beelzebub  the  prince  of 
the  devils;  we  may  learn  to  beware  of  all  such 
perverse  interpretations  of  Christ's  miracles;  for 
this  is  that  unpardonable  sin  or  blasphemy  against 
the  Holy  Ghost,  which  our  Saviour  tells  us  shall 
not  be  forgiven  in  this  world,  nor  in  that  which  is 
to  come:  not  for  want  of  mercy  and  goodness 
enough  in  God,  but  for  want  of  a  capacity  in  the 
subject,  who  maliciously  resists  the  way  and  me- 
thod of  obtaining  pardon,  which  is  only  by  faith  in 
Christ,  wrought  in  us  by  the  Holy  Ghost,  whose 
works  he  opposes,  and  whose  miracles  he  despiseth. 
3.  From  Christ's  power  over  the  devil,  we  may 
learn,  not  to  fear  his  assaults,  nor  yield  to  his  temp- 
tations, but  to  resist  him  steadfast  in  faith,  for  he  is 


God,  that  we,  who  for  our  evil  deeds  do 
worthily  deserve  to  be  punished,  by  the 
comfort  of  thy  grace  may  mercifully  be  re- 
lieved, through  our  Lord  and  Saviour  Jesus 
Christ.     Amen. 

The  Epistle.  Gal.  iv.  21. 
TELL  me,  ye  that  desire  to  be  under  the 
law,  do  ye  not  hear  the  law  ?  For  it  is  writ- 
ten, that  Abraham  had  two  sons,  the  one  by 
a  bond-maid,  the  other  by  a  free-woman. 
But  he  who  was  of  the  bond-woman  was 
born  after  the  flesh  ;  but  he  of  the  free-wo- 
man was  by  promise.  Which  things  are  an 
allegory  :  for  these  are  the  two  covenants  ; 
the  one  from  mount  Sinai,  which  gendereth 
to  bondage,  which  is  Agar.  For  this  Agar 
is  mount  Sinai  in  Arabia,  and  answereth  to 
Jerusalem  which  now  is,  and  is  in  bondage 
with  her  children. '  But  Jerusalem  which  is 
above,  is  free  ;  which  is  the  mother  of  us 
all.  For  it  is  written.  Rejoice,  thou  barren, 
that  barest  not ;  break  forth  and  cry,  thou 
that  travailest  not ;  for  the  desolate  hath 
many  more  children  than  she  which  hath 
an  husband.  Now  we,  brethren,  as  Isaac 
was,  are  the   children  of  promise.     But  as 

only  a  vanquished  foe,  whose  power  is  broken.  4. 
From  the  unclean  spirit  going  out,  and  coming 
again  with  greater  violence,  we  may  learn,  if  we 
have  gained  any  point  upon  Satan,  or  any  of  his 
temptations,  not  to  neglect  our  Avatch,  but  still  to 
be  upon  our  guard  against  him ;  for  he  is  ever  look- 
ing for  an  opportunity  of  returning  upon  us,  and 
though  he  may  find  his  former  seat  "  swept"  from 
some  filth  and  "  garnished"  with  some  outward 
shews,  yet,  if  we  are  not  aware  of  him,  he  will 
"come  again  and  bring  seven  spirits,  more  wicked 
than  himself,  to  enter  in  and  dwell  there:"  and  so 
render  matters  worse  than  they  were  before. 

The  last  inference  to  be  drawn  from  this  Gospel, 
Avherein  our  Saviour  pronounces  those  '■  blessed" 
above  all  other  persons  "  that  hear  the  Avord  of  God 
and  keep  it,"  is,  to  exhort  us  to  the  due  observation 
of  both.  Hearing  is  indeed  the  great  instrument 
of  knowledge  and  instruction  ;  but  it  is  not  all  hear- 
ing that  is  sufficient  to  this  end ;  we  must  be  "  doers 
of  the  word  and  not  hearers  only,"  otherwise  we 
shall  but  deceive  our  own  souls.  In  a  word  then, 
if  we  will  build  for  eternity,  and  lay  a  good  foun- 
dation for  the  time  to  come,  we  must  receive  the 
word  into  our  hearts,  lay  it  up  in  our  memories, 
and  cause  it  to  bring  forth  fruit  in  the  course  of  our 
conversation,  and  then  we  shall  be  sure  in  the  end 
to  reap  everlasting  life,  for  the  merits  of  Christ 
Jesus,  our  Lord.  Dr.  Hole. 

(75.)  In  the  Collect  for  the  day  we  acknowledge, 
that  we  deserve  punishment  for  our  evil  deeds  _ 


THE  FOURTH  SUNDAY  IN  LENT. 


195 


then,  he  that  was  born  after  the  flesh  perse- 
cuted him  that  was  born  after  the  spirit  ; 
even  so  it  is  now.  Nevertheless,  what  saith 
the  Scripture  ?  Cast  out  the  bond-woman 
and  her  son  ;  for  the  son  of  the  bond- 
woman shall  not  be  heir  with  the  son  of  the 
free- wo  man.  So  then,  brethren,  we  are 
not  children  of  the  bond-woman,  but  of  the 

P    free.  (76.) 

^  The  Gospel.    St.  John  vi.  1. 

JESUS  went  over  the  sea  of  Galilee, 
which  is  the  sea  of  Tiberias.  And  a  ^reat 
multitude  followed  him,  because  they  saw 
his  miracles  which  he  did  on  them  that  were 
diseased.  And  Jesus  went  up  into  a  moun- 
tain, and  there  he  sat  with  his  disciples. 
And.  the  passover,  a  feast  of  the  Jews,  was 
nigh.  When  Jesus  then  lift  up  his  eyes, 
and  saw  a  great  company  come  unto  him, 
he  saith  unto  Philip,  Whence  shall  we  buy 
bread  that  these  may  eat?  (And  this  he  said 
to  prove  him ;  for  he  himself  knew  what 
he  would  do.)  Philip  answered  him,  Two 
hundred  penny-worth  of  bread  is  not  suf- 

but  beseech  Almighty  God  mercifully  to  relieve  us 
by  the  comfort  of  his  grace,  through  our  Lord  Jesus 
Christ.     Accordingly  the  Epistle  for  the  day  shews 
the  relief  we  receive  by  him  in  our  souls  by  a  free- 
~'    dom  from  the  yoke  of  the  Mosaick  law.     And  the 
f '    Gospel  shews  the  relief,  that  mankind  found  by 
^'     him  in  their  bodies,  by  the  healing  of  their  distem- 
pers and  the  supply  of  their  necessities. 

Dr.  Hole. 
This  is  generally  called  with  us  Midlent-Sun- 
day :  it  is  sometimes  called  "  the  Sunday  of  refec- 
tion," or  "  refreshment,"  probably  because  the  Gos- 
pel treats  of  our  Saviour's  miracle  in  feeding  the 
five  thousand.  Bp.  Sparrow,     Wheatly. 

(7G.)  From  the  difference  illustrated  here  be- 
tween the  legal  and  the  evangelical  covenants, 
men  may  be  seasonably  exhorted  to  consider  the 
dignity  and  privilege  of  their  high  calling;  and  to 
serve  God  upon  principles  and  with  a  disposition 
^  of  mind,  worthy  of  the  near  and  honourable  rela- 
tion which  they  bear  to  him.  At  the  same  time 
we  must  take  good  heed  not  to  pervert  the  argu- 
ments urged  by  St.  Paul  against  the  works  of  the 
law,  to  the  prejudice  or  disparagement  of  good 
Avorks  in  general.  The  former  are  only  such  works, 
as  made  up  the  ceremonial  law;  and  those  are 
abolished  by  the  death  of  Christ,  and  the  promul- 
gation of  his  Gospel.  The  latter  neither  began 
with,  nor  expired  with,  that  law,  but  are  moral  du- 
ties of  eternal  obligation.  To  say,  we  are  not  justi- 
fied by  the  works  of  either  sort,  but  by  faith  only, 
implies,  that  God  forgives  our  past  sins,  and  admits 
us  into  covenant,  without  any  such  previous  con- 


ficient  for  them,  that  every  one  of  them  may 
take  a  liitle.  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto  him.  There 
is  a  lad  here  which  hath  five  barley  loaves, 
and  two  small  fishes ;  but  what  are  they 
among  so  many  ?  And  Jesus  said.  Make  the 
men  sit  down.  Now  tliere  was  much  grass 
in  the  place.  So  the  men  sat  down,  in 
number  about  five  thousand.  And  Jesus 
took  the  loaves,  and  when  he  had  given 
thanks,  he  distributed  to  the  disciples,  and 
the  disciples  to  them  that  were  set  down, 
and  likewise  of  the  fishes  as  much  as  they 
would.  When  they  were  filled,  he  said  un- 
to ills  disciples.  Gather  up  the  fragments 
that  remain,  that  nothing  be  lost.  There- 
fore they  gathered  them  together,  and  filled 
twelve  baskets  with  the  fragments  of  the  five 
barley  loaves,  which  remained  over  and 
above  unto  them  that  had  eaten.  Then 
those  men,  when  they  had  seen  the  mira- 
cle that  Jesus  did,  said,  This  is  of  a  truth 
that  prophet  that  should  come  into  the  , 
world.  (77.)  [^ 

siderations.  But  to  say,  that  men  may  be  saved 
without  good  works,  infers,  that  they  are  not  bound 
to  do  any  such,  after  their  admission  into  that  cove- 
nant. And  this  contradicts  the  whole  strain,  and 
evacuates  all  the  precepts,  of  the  Gospel.  So  wide 
a  distance  is  there  between  justification  in  St. 
Paul's  sense  ;  and  salvation,  or  that  final  justifica- 
tion, Avhich  is  peculiar  to  the  day  of  judgment. 

Let  us  therefore,  as  this  apostle  elsewhere  ad- 
vises, learn  to  "maintain  good  works,"  and  to 
"adorn  our  profession"  by  them.  Tit.  iii.  8;  ii.  10. 
For  this  is  to  answer  the  character  of  our  son-ship ; 
to  be  followers  of  our  Father,  which  is  in  heaven  ; 
and  to  promote  the  true  end  of  this  holy  season. 
But  let  all  this  be  done  with  profound  humility, 
and  many  mortifying  remembrances  of  our  own 
frailties ;  and,  even  m  our  best  estate,  and  most 
exalted  devotions,  let  us  approach  the  throne  of 
grace  with  a  modesty,  of  which  our  Church,  in  tht 
Collect  for  this  day,  hath  set  us  a  pattern :  beseech- 
ing of  God,  that  "  we,  who  for  our  evil  deeds  do 
worthily  deserve  to  be  punished,  by  the  comfort  of 
his  grace  may  mercifully  be  relieved,  through 
Jesus  Christ,  our  Lord."     Amen. 

Dean  Stanhopi. 

(77.)  In  this  recital,  we  may  doubt  whether 
more  to  wonder  at  the  miraculous  eating,  or  the 
miraculous  leaving.  Here  were  a  whole  host 
of  guests,  five  thousand  men  ;  and  in  all  likeli- 
hood, no  fewer  women  and  children.  Perhaps, 
some  of  these  only  looked  on :  nay,  "  they  did 
all  eat."  Perhaps,  every  man  a  crumb,  or  a  bit: 
nay  they  did  eat  to  satiety;  "all  were  satisfied." 


196 


THE  FIFTH  SUNDAY  IN  LENT, 


2rfte  JFiCtii  «5U«traa>  in  JLniu  (7s.) 

The  Collect. 

WE  beseech  thee,  Almiglity  God,  merci- 
fully to  look  upon  thy  people  ;  that  by  thy 
threat  goodness  they  may  be  croverned  and 
preserved  evermore,  both  in  body  and  soul, 
through  Jesus  Christ  our  Lord.  Amen. 
The  Epistle.     Heb.  ix.  11.  (79.) 

CHRIST  being  come  an  high-priest  of 
good  things  to  come,  by  a  greater  and  more 
perfect  tabernacle,  not  ipade  with  hands  ; 
that  is  to  say,  not  of  this  building ;  neither 
by  the  blood  of  goats  and  calves  ;  but  by 
his  own  blood  he  entered  in  once  into  the 
holy  place,  havins:  obtained  eternal  redemp- 
tion for  us.  For  if  the  blood  of  bulls  and  of 
^oats,  and  the  ashes  of  an  heifer  sprinkling 
the  unclean,  sanctifieth  to  the  purifying  of 
the  flesh  ;  how  much  more  shall  the  blood 
of  Christ,  who,  through  the  eternal  Spirit,  of- 
fered himself  without  spot  to  God,  purge 
your  conscience  from  dead  works  to  serve 
the  living  God?  And  for  this  cause  he  is  the 
Mediator  of  the  new  Testament,  that  by 
means  of  death,  for  the  redemption  of  the 
transgressions  that  were  under  the  first  Tes- 
tament, tliey  which  are  called  might  receive 
the  promise  of  eternal  inheritance. 

So  many  must  needs  make  clean  work;  of  so  little 
there  could  be  left  nothing  :  yea,  there  were  "  frag- 
ments" remaining.  Perhaps  some  crumbs  or  crusts 
hardly  to  be  discerned,  much  less  gathered  :  nay, 
'•twelve  baskets  full -."more  lemained  than  was 
first  set  down.  Had  they  eaten  nothing,  it  was  a 
just  miracle,  that  so  much  should  be  left ;  had  no- 
thing remained,  it  was  no  less  a  miracle,  that  so 
many  Had  eaten,  and  so  many  satisfied  ;  but  now, 
that  so  many  bellies  and  so  many  baskets  were 
filled,  the  miracle  was  doubled.  O  work  of  a  bound- 
l(2ss  omnipotency  !  Bp.  Hall. 

(78.)  This  is  called  Passion  Sunday  :  for  now 
begins  the  commemoration  of  the  passion  of  our 
Lord.  The  Epistle  treats  of  the  passion  ;  the  Gos- 
pel, of  our  Lord's  being  slandered  by  the  bold  malice 
of  the  Jews,  who  call  him  Samaritan,  and  tell  him 
he  hath  a  devil,  which  must  needs  be  a  part  of  his 
passiou.  Bp.  Sparrow. 

As  the  death  of  our  blessed  Saviour  is  the  spring 
from  whence  all  our  Lopes  and  confidences  of  hap- 
piness and  mercy  flow ;  and  as  the  end  of  his  suf- 
ferings is  the  benefit  of  wretched  man  ;  so  the  man- 
ner of  those  sufferings  is  likewise  adapted  to  our 
good.  And,  if  within  these  it  be  fit  to  comprehend, 
not  the  last  black  scene  only,  but  those  many  ante- 
cedent passages  of  his  life,  in  which  he  "  endured 
the  coatradictioa  of  sinners  agaiast  himself;"  the 


The  Gospel     St.  John  viii.  4b. 

JESUS  said,  Which  of  you  convinceth 
me  of  sin  '?  And  if  I  say  the  truth,  why  do 
ye  not  believe  me  1  He  that  is  of  God,  hear- 
eth  God's  words  ;  ye  therefore  hear  them 
not,  because  ye  are  not  of  God.  Then  an- 
swered the  Jews,  and  said  unto  him,  Say  we 
not  well,  that  thou  art  a  Samaritan,  and  hast 
a  devil  '!■  Jesus  answered,  I  have  not  a  dev- 
il :  but  I  honour  my  Father,  and  ye  do  dis- 
honovir  me.  And  I  seek  not  mine  own 
glory  :  there  is  one  that  seeketh  and  judgeth. 
Verily,  verily,  I  say  unto  you,  If  a  man  keep 
my  saying,  he  shall  never  see  death.  Then 
said  the  Jews  unto  him,  Now  we  know  that 
thou  hast  a  devil :  Abraham  is  dead,  and  the 
prophets ;  and  thou  sayest,  If  a  man  keep 
my  saying,  he  shall  never  taste  of  death. 
Art  thou  greater  than  our  father  Abraham, 
which  is  dead?  and  the  prophets  are  dead: 
whom  makest  thou  thyself?  Jesus  answer- 
ed, If  I  hdnour  myself,  my  honour  is  no- 
tiiing  ;  it  is  my  Father  that  hononreth  me, 
of  whom  ye  say,  that  he  is  your  God  :  yet  ye 
have  not  known  him ;  but  I  know  him  :  and 
if  I  should  say  I  know  him  not,  I  shall  be  a 
liar  like  unto  you  ;  but  I  know  him,  and  keep 
his  saying.    Your  father  Abraham  rejoiced  to 

Gospel  for  this  day  may  well  deserve  a  place  in  our 
Liturgy.  Thus  the  Church  rises  very  gradually  ; 
in  the  historical  part,  from  opprobrious  language, 
and  a  malicious,  but  vain  attempt  upon  his  sacred 
life,  to  that  violence,  which  was  permitted  to  take 
eSect ;  in  the  instructive  part,  from  a  pattern  of  re- 
proached and  spited  innocence,  to  one  of  faithful- 
ness to  the  very  death,  and  "  resisting  even  unto 
blood"  when  God  and  duty  call.  This  I  conceive 
the  great  design  of,  this  the  proper  method  for,  im- 
proving that  Scripture  read  in  our  ears  this  day. 

Dean  Stanhope. 
(79.)  From  Christ's  being  the  Mediator  of  the 
New  Testament  let  us  learn  to  address  him  as  suchj 
and  cast  ourselves  upon  his  mediation  :  for  he  hath 
made  an  all-sufficient  atonement,  and  obtained 
eternal  redemption  for  us;  so  that  "  whatever  we 
ask,  the  Father  in  his  name,  he  will  give  it  us  :"  for 
he  hath  merited  for  us  the  grant  of  our  petitions  : 
the  incense  of  his  merits  and  intercession  give  value 
to  our  prayers,  and  render  them  an  offering  of  a 
sweet  smelling  savour.    Hence  we  find  the  Psalm-  r 

ist  praying,  that  "  his  prayers  might  ascend  as  in-  I 

cense,  and  the  lifting  up  of  his  hands  as  an  evening         '' 
sacrifice."  (Psal.  xcli.  2.)  Accordingly  our  Church  ■»" 

teaches  us  to  conclude  all  our  prayers  with  the 
merits  and  mediation  of  Christ,  which  alone  «an 
give  them  all  their  acceptance ;  and  for  that  reason, 


THE  SUNDAY  NEXT  BEFORE  EASTER. 


197 


see  my  day,  and  be  saw  it,  and  was  glad. 
Then  said  the  Jews  unto  him,  Thou  art  not 
yet  fifty  years  old,  and  hast  thon  seen  Abra- 
ham ?  Jesus  said  unto  them,  Verily,  verily, 
1  say  unto  you,  before  Abraham  was,  I  am. 
Then  took  they  up  stones  to  cast  at  him  ; 
but  Jesus  hid  himself,  and  went  out  of  the 
.   temple.  (80.) 


2riic  Suiitiaj)  Hcvt  Ijcfore  35aster.  (si.) 

The  Collect. 

ALMIGHTY  and  everlasting  God,  who, 
of  thy  tender  love  towards  mankind,  hast 
sent  thy  Son  our  Saviour  Jqsus  Christ,  to 
take  upon  him  our  flesh,  and  to  suffer  death 
upon  the  cross,  that  all  mankind  should  fol- 
low the  example  of  his  ofreat  humility  ;  mer- 
cifully grant  that  we  may  both   follow  the 

saith  the  apostle,  "  Christ  is  entered  into  the  holy 
place  not  made  with  hand?,  that  is,  into  heaven  it- 
self, there  to  appear  in  the  presence  of  God  for  us." 
(Heb.  ix.  24.) 

And  therefore,  lastly,  to  obtain  the  benefit  of 
Christ's  mediation,  let  us  learn  to  fulfil  the  condi- 
tions of  the  new  covenant,  of  which  he  is  Media- 
tor ;  that  is,  let  us  repent  and  believe  the  Gospel, 
without  which  all,  that  he  hath  done  or  said  for  us, 
will  be  of  no  avail :  for  God  cannot  be  at  peace 
with  us,  till  we  lay  down  our  arms,  and  submit  to 
him.  If  we  regard  iniquity  in  our  hearts,  he  will 
not  hear  our  prayers  ;  neither  will  any  intercession 
prevail,  while  we  retain  our  sin.  Let  us  then  do 
our  part,  by  repenting  and  turning  from  our  evil 
ways ;  and  then  God  will  not  be  wanting  on  his 
part  to  give  us  grace  here,  and  glory  hereafter. 

Dr.  Hole. 

(80.)  Amongst  the  useful  meditations  suggested 
by  the  Gospel  of  the  day,  none  appear  more  wor- 
thy of  notice  than  the  following: 

1.  From  Abraham's  "seeing  Christ's  day,  and 
rejoicing"  at  it  at  so  great  a  distance;  we  may 
learn  to  double  our  joy,  and  to  rejoice  much  more 
at  a  nearer   view   of   him.     He   saw   him   only 

'  through  a  glass  darkly,  but  we  face  to  face  ;"  he 
beheld  him  only  in  the  promise,  but  we  in  the  per- 
formance ;  his  face  was  veiled  with  types  and 
shadows  under  the  Law,  which  gave  a  very  im- 
perfect and  obscure  representation  of  him,  but  this 
veil  is  now  taken  off  under  the  Gospel,  and  we  be- 
hold him  with  open  face  ;  for  he  became  flesh  and 
dwelt  among  us,  and  the  glory  of  his  divinity  shone 
through  the  mantle  of  his  humanity. 

2.  From  Christ's  affirming  himself  to  be  before 
Abraham,  let  us  learn  to  acknowledge  and  adore 
his  divinity,  who  had  a  being  before  all  time,  and 
gave  a  being  to  all  things  in  it.  Dr.  Hole. 


example  of  his  patience,  and  also  be  made 
partakers  of  his  resurrection,  through  the 
same  Jesus  Christ  our  Lord.  Amen. 
The  Epistle.  Phil.  ii.  ,5. 
LET  this  mind  be  in  you,  which  was  aiso 
in  Christ  Jesus  ;  who_being  in  the  form  of 
God,  thought  it  not  robbery  to  be  equal  with 
God  ;  but  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a  servant, 
and  was  made  in  the  likeness  of  men  :  and 
being  found  in  fashion  as  a  man,  he  humbled 
iiimseif,  and  became  obedient  unto  death, 
even  the  death  of  the  cross.  Wherefore 
God  also  hath  highly  exalted  him,  and 
given  iiim  a  name  whicli  is  above  every 
name  ;  that  at  the  name  of  Jesus  every  knee 
should  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ;  and 
that  every  tongue  should  confess  that  Jesus 

(81.)  This  week,  immediately  preceding  the 
feast  of  Easter,  is  more  especially  designed  to  fit  us 
for  that  great  solemnity  ;  and,  to  that  end.  is  to 
be  spent  in  more  than  ordinary  piety  and  devotion. 
It  was  anciently  called,  sometimes  the  Great  Week, 
sometimes  the  Holy  Week,  because  it  hath  a  lar- 
ger service  than  any  other  week  ;  every  day  having 
a  second  service  appointed  for  it,  in  Avhich  are  re- 
hearsed at  large  the  sufferings  of  Christ,  as  they 
are  described  by  the  four  evangelists;  that  by 
hearing  and  reading  the  history  of  his  passion,  we 
may  be  better  prepared  for  the  mystery  of  his  re- 
surrection ;  that,  by  his  rising  from  the  dead,  we 
may  be  qnickened  to  newness  of  life.  This  day, 
which  begins  this  holy  week,  is  called  by  the  name 
of  Palm-Sunday,  being  the  day  on  which  our  Sa- 
viour entered  Jerusalem,  Avith  great  joy ;  some 
spreading  their  garments,  others  cutting  down 
branches  of  palm,  carrying  them  in  their  hands, 
and  strewing  them  in  the  way,  which  hath  been 
remembered  with  great  solemnity.        Dr.  Hole. 

In  the  missals  this  Sunday  is  called  Palm-Sun- 
day ;  and  in  many  parts  of  England  it  still  retains 
its  ancient  name.  On  this  day,  till  the  era  of  the 
Reformation,  the  people  in  solemn  procession  car- 
ried in  their  hands  palms,  or  branches  of  some 
other  tree,  in  commemoration  of  Christ's  triumphal 
entry  into  Jerusalem  five  days  before  his  death. 
The  palms  were  then  placed  on  the  altar  by  the 
clerks,  before  the  time  of  the  celebration  of  the 
eucharist :  and  numerous  benedictory  Collects  were 
pronounced  over  them  by  the  priest.    Shepherd. 

The  Collect  for  the  day  puts  us  in  mind  of  the 
tender  love  of  God  towards  mankind,  in  sending 
his  Son,  not  only  to  take  upon  him  our  flesh,  but 
to  suffer  in  it  the  death  of  the  cross  for  our  sins  ; 
to  the  intent,  "  that  all  mankind  should  follow  the 
example  of  his  great  humiUty  ;"  and  thence  teaches 


198 


THE  SUNDAY  NEXT  BEFORE  EASTER. 


Christ  is  Lord,  to  the  glory  of  God  the  Fa- 
ther. (82.) 

The  Gospel.  St.  Matt,  xxvii.  ]. 
WHEN  the  morning  was  come,  all  the 
chief  priests  and  elders  of  the  people  took 
counsel  against  Jesus  to  put  him  to  death. 
And  when  they  had  bound  him,  they  led 
him  away,  and  delivered  him  to  Pontius 
Pilate  the  governor.  Then  Judas,  who  had 
betrayed  him,  when  he  saw  that  he  was  con- 
demned, repented  himself,  and  brought 
again  the  thirty  pieces  of  silver  to  the  cliief 
priests  and  elders,  saying,  1  have  sinned,  in 
that  I  have  betrayed  the  innocent  blood.  And 
they  said,  What  is  that  to  us  ?  see  thou  to 
that.  And  he  cast  down  the  pieces  of  silver 
in  the  temple,  and  departed,  and  went  and 
hanged  Inmself.  Andtlie  chief  priests  took 
the  silver  pieces,  and  said.  It  is  not  lawful 
for  to  put  them  into  the  treasury,  because  it 
is  the  price  of  blood.  And  they  took  coun- 
sel, and  bought  with  them  the  potter's  field, 
to  bury  strano^ers  in.  Wherefore  that  field 
was  called.  The  field  of  blood,  unto  this  day. 
(Then  was  fulfilled  that  which  was  spoken 
by  Jeremy  the  prophet,  saying.  And  they 

us  to  pray,  'I  that  we  may  both  follow  the  example 
of  his  patience,  and  also  be  made  partakers  of  his 
resurrection." 

The  Epistle  for  the  day  presents  us  to  this  pur- 
pose with  the  highest  and  best  pattern  for  our  imi- 
tation, even  the  Son  of  God,  who  hath  done  and 
suffered  all  these  great  things  for  us. 

This  Gospel,  with  the  rest  that  follow  on  each 
day  of  this  holy  week,  gives  us  an  ample  account 
of  the  death  and  passion  of  our  blessed  Saviour, 
together  with  the  many  circumstances  that  went 
before,  and  came  after  it.  Dr.  Hole. 

(S2.)  The  good  effects,  which  our  Church  pro- 
poses to  herself  from  this  portion  of  Scripture,  we 
plainly  learn,  from  the  Collect  for  the  day,  to  be  hu- 
mility and  patience.  The  former  is  to  be  express- 
ed by  thinking  no  good  office  beneath  us,  whereby 
we  may  contribute  to  the  relief  of  our  brethren  in 
their  sufferings;  the  latter,  by  contentedness  and 
constancy  of  mind,  in  submitting  to  our  own.  la 
order  to  excite  and  establish  these  good  disposi- 
tions in  us,  the  Son  of  God  and  Saviour  of  the 
Avorld,  is  here  set  forth  as  our  pattern.  His  love 
and  condescension,  for  our  example ;  that  we,  so 
far  as  the  difference  of  circumstances  will  allow, 
may  not  grudge  to  do,  as  he  has  done  before 
us.  His  exaltation  and  reward  is  also  mentioned 
for  our  encouragement ;  that  we  may  depend  upon 
the  like  being  done  to  us  m  proportion,  which  hath 
been  done  to  him,  by  way  of  recompense  for  such 
kind  humiliation. 


took  the  thirty  pieces  of  silver,  the  price  of 
him  that  was  valued,  whom  they  of  the 
children  of  Israel  did  value,  and  gave  them 
for  the  potter's  field,  as  the  Lord  appointed 
me.)  And  Jesus  stood  before  the  governor  ; 
and  the  governor  asked  him,  saying,  Art 
thou  the  king  of  the  Jews?  And  Jesus  said 
unto  hin:i.  Thou  sayest.  And  when  he  was 
accused  of  the  chief  priests  and  elders,  he  an- 
swered nothing.  Then  saith  Pilate  unto 
him,  Hearest  thou  not  how  many  things 
they  witness  against  thee?  And  he  answer- 
ed him  never  a  word,  insomuch  that  the 
governor  marvelled  greatly.  Now  at  that 
feast  the  governor  was  wont  to  release  unto 
the  people  a  prisoner,  whom  they  would. 
And  they  had  then  a  notable  prisoner,  call- 
ed Barabbas.  Therefore,  when  they  were 
gathered  together,  Pilate  said  unto  them. 
Whom  will  ye  that  I  release  unto  you  ?  Ba- 
rabbas, or  Jesus  which  is  called  Christ  ?  For 
he  knew  tliat  for  envy  they  had  delivered 
him.  When  he  was  set  down  on  the  judg- 
ment-seat, his  wife  sent  unto  him,  saying. 
Have  thou  nothing  to  do  with  that  just  man  ; 
for  I  have  suffered   many  things  this  day 

Great  indeed  is  at  once  the  necessity,  and  the 
encouragement  we  all  have,  to  imitate  the  virtues, 
for  which  our  Lord  was  so  conspicuous :  the  ne- 
cessity, because  nothing  less  than  a  likeness  to  his 
excellencies  can  advance  us  to  a  likeness  ol  that  bliss, 
which  rewarded  them:  the  encouragement,  be- 
cause he  is  entered  into  heaven,  not  for  himself, 
but  us ;  the  pledge  of  our  immortality  and  glory, 
by  our  nature  being  already  immortalized  and 
glorified.  Let  us  not  then  think  any  thing  too 
much  to  do,  or  endure,  for  our  duty,  and  the  good 
of  our  souls ;  since  where  the  "  sufferings  of  Christ 
abound,  his  consolations  will  much  more  abound." 
Let  us  read,  and  hear,  and  meditate  on,  the  Scrip- 
tures commended  to  our  thoughts  this  week,  with 
minds  disposed  to  form  themselves  upon  the  mo- 
del here  before  us.  Let  us  carefully  observe  the 
interest  we  have  in  them  ;  and  rest  perfectly  satis- 
fied, that,  by  virtue  of  that  union,  which  he  in  great 
humility  hath  been  pleased  to  make,  the  sufferings 
and  the  rewards  of  Christ's  human  nature  so  far 
belong  to  us,  and  all  mankind  ;  that  all,  "  who  fol- 
low the  example  of  his  patience,  shall"  undoubted- 
ly "be  partakers  of  his  resurrection."  Which  he, 
of  his  infinite  mercy,  grant,  "who was  dead  and 
is  alive  again,  and  liveth  for  evermore,  and  hath 
the  keys  of  death  and  hell."  Rev.  i.  18.  To  whom 
with  the  Father,  and  the  Holy  Spirit,  three  persons 
and  one  God,  be  all  honour  and  glory,  power,  praise 
and  dominion,  world  without  end.  Amen. 

Dean  Stanhope. 


THE  SUNDAY  NEXT  BEFORE  EASTER. 


199 


^ 


in  a  dream  because  of  him.  Bat  the  chief 
priests  and  elders  persuaded  tiie  mullrtude 
that  they  should  ask  Barabbas,  and  destroy 
Jesus.  The  o^overnor  answered  and  said 
unto  them,  Whether  of  the  twain  will  ye 
that  1  release  unto  yon  ?  They  said,  Barab- 
bas. Pilate  saith  unto  them,  What  shall  I 
do  then  with  Jesus,  which  is  called  Christ? 
They  all  say  unto  him,  Let  him  be  crucified. 
And  the  governor  said,  Why,  what  evil  hath 
he  done?  But  they  cried  out  the  more,  say- 
i,ug,  Let  him  be  crucified.  When  Pilate 
saw  that  he  could  prevail  nothing,  but  that 
rather  a  tumult  was  made,  he  took  water, 
and  washed  his  hands  before  the  multitude, 
saying,  I  am  innocent  of  the  blood  of  this 
just  person  :  see  ye  to  it.  Then  answered 
all  the  people,  and  said,  His  blood  be  on  us, 
and  on  our  children.  Then  released  he 
Barabbas  unto  them :  and  when  he  had 
scourged  Jesus,  he  delivered  him  to  be  cru- 
cified. Then  the  soldiers  of  the  governor 
took  Jesus  into  the  common-hall,  and  gather- 
ed unto  him  the  whole  band  of  soldiers. 
And  they  stripped  him,  and  put  on  him  a 
scarlet  robe.  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon  his  head, 
and  a  reed  in  his  right  hand  ;  and  they  bow- 
ed the  knee  before  him,  and  mocked  him,  say- 
ing, Hail,  King  of  the  Jews  !  And  they  spit 
upon  him,  and  took  the  reed,  and  smote  him 
on  the  head.  And  after  that  they  had 
mocked  him,  they  took  the  robe  oiF  from  him, 
and  put  his  own  raiment  on  him,  and  led 
him  away  to  crucify  him.  And  as  they 
came  out,  they  found  amfin  of  Cyrene,  Si- 
mon by  name  ;  him  they  compelled  to  bear 
his  cross.  And  when  they  were  come  unto 
a  place  called  Golgotha,  that  is  to  say,  a 
place  of  a  skull,  they  gave  him  vinegar  to 
drink  mingled  with  gall ;  and  when  he  had 
tasted  thereof  he  would  not  drink.  And 
they  crucified  him,  and  parted  his  garments, 
casting  lots :  that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet,  They  parted 
my  garments  among  them,  and  upon  my 

(83.)  Amongst  the  various  lessons  to  be  drawn 
from  this  day's  Gospel,  a  very  important  one  re- 
gards the  account  given  of  Judas.  From  this  we 
may  learn, 

1.  To  consider  the  mighty  danger  and  dismal 
consequences  of  known  and  wilful  sins,  before  it  be 
too  late  to  prevent  or  remedy  them.  The  example 
of  Judas  may  be  serviceable  in  teaching  us,  that  no 
■consideration  can  be  sufficient  for  the  commission 
of  a  deliberate  sin.  And  we  may  profit  greatly  by 
those  fruitless  pangs  of  remorse,  which  God  reject- 


vesture  did  they  cast  lots.  And  sitting- 
down,  they  watched  him  there  ;  and  set  up 
over  his  head  his  accusation  written,  THIS 
IS  JESUS  THE  KING  OF  THE  JEWS. 
Then  were  there  two  thieves  crucified  with 
him,  one  on  the  riglit  hand,  and  another 
on  the  left.  And  they  that  passed  by  revil- 
ed him,  wagging  their  heads,  and  saying-, 
Thou  that  destroyest  the  temple,  and  bnild- 
estit  m  three  days,  save  thyself:  if  thou  be 
the  Son  of  God,  come  down  from  the  cross. 
Likewise  also  the  chief  priests,  mocking  him, 
with  the  scribes  and  elders,  said.  He  saved 
others,  himself  he  cannot  save  :  if  he  be  the 
King  of  Israel,  let  him  now  come  down 
from  the  cross,  and  we  will  believe  him. 
He  trusted  in  God ;  let  him  deliver  him 
now,  if  he  will  have  him  :  for  he  said,  I  am 
the  Son  of  God.  The  thieves  also  which 
were  crucified  with  him,  cast  the  same  in 
his  teeth.  Now  from  the  sixth  hour  there 
was  darkness  over  all  the  land  unto  the 
ninth  hour.  And  about  the  ninth  hour, 
Jesus  cried  with  a  loud  voice,  sayitig,  Eli, 
Eli,  lama  sahachthani ')  that  is  to  say,  My 
God,  my  God,  why  hast  thou  forsaken  me  '/ 
Some  of  them  that  stood  there,  when  thay 
heard  that,  said.  This  man  calleth  for  Elias. 
And  straightway  one  of  them  ran,  and  took 
a  sponge,  and  filled  it  with  vinegar,  and  put 
it  on  a  reed,  and  gave  him  to  drink.  The 
rest  said.  Let  be,  let  us  see  whether  Elias 
will  come  to  save  him.  Jesus,  when  he 
had  cried  again  with  a  loud  voice,  yielded 
up  the  ghost.  And  behold,  the  vail  of  the 
temple  was  rent  in  twain,  from  the  top  to 
the  bottom ;  and  the  earth  did  quake,  and 
the  rocks  rent ;  and  the  graves  were  open- 
ed ;  and  many  bodies  of  saints  which  slept, 
arose,  and  came  out  of  the  graves  after  his 
resurrection,  and  went  into  the  holy  city,  and 
appeared  unto  many.  Now  when  the  Cen- 
turion, and  they  that  were  with  him  watch- 
ing Jesus,  saw  the  earthquake,  and  those 
things  that  were  done,  they  feared  greatly,  ,-k 
saying.  Truly  this  was  the  Son  of  God.  (83.)  /^ / 

ed,  when  he  had  been  first  rejected  by  the  wilful 
obstinacy  of  Judas  ;  if  we  will  let  the  contemplation 
of  them  work  in  us  a  dread  of  that  justice  and  in- 
dignation, which  will  not  always  be  intreated,  if 
we  out  stand  the  season  of  grace. 

2.  This  instance  should  be  a  discouragement,  as 
against  all  temptations  and  deliberate  offences  in  -^ 
general,  so  more  especially  against  covetousness. 
It  is  not  for  nothing  that  our  Lord  hath  given  us 
that  very  solemn  warning,  "  Take  heed  and  be- 
ware of  covetousness."    Luke  xii.  15.    He  knows 


200 


MONDAY  BEFORE  EASTER. 


^ont(ii2  tjcforr  Sastcr.  (84.) 

For  the  Epistle.     Isa.  Ixiii.  1. 

WHO  is  this  that  cometh  from  Edom, 
with  dyed  garments  from  Bozrah  7  this  that 
is  o;lorious  in  his  apparel,  travelling  in  the 
greatness  of  his  strength?  I  that  speak  in 
righteousness,  mighty  to  save.  Wherefore 
art  thou  red  in  thine  apparel,  and  thy  gar- 
ments like  him  tliat  treadeth  in  the  wine-fat? 
I  have  trodden  the  wine-press  alone,  and  of 
the  people  there  was  none  wMth  me  :  ior  I 
will  tread  them  in  mine  anger,  and  trample 
them  in  my  I'ury,  and  their  blood  shall  he 
sprinkled  upon  my  garments,  and  1  will  stain 
all  my  raiment.  For  the  day  of  vengeance 
ii!  in  mine  heart,  and  the  year  of  my  redeemed 
is  come.  And  I  looked,  and  there  was  none 
to  help  ;  and  I  wondered  that  there  was  none 
to  uphold  :  therefore  mine  own  arm  brought 
salvation  unto  me  ;  and  my  fury  it  ui)he]d 
me.      And  I  will  tread  down  the  people  in 

how  apt  this  vice  i§  above  all  others,  to  get  with- 
in us ;  and  how  powerful  to  overthroAV  all  regard 
for  God  and  religion.  And  certainly  it  ought  to 
add  no  small  v/eight  to  this  and  other  testimonies 
in  Scripture,  that  the  most  detestable  villainy, 
which  Avas  ever  thought  of  under  the  sun,  was 
owing  to  the  force  of  this  temptation  :  that  the  only 
instance  of  a  despairing  sinner,  left  upon  record  in 
the  New  Testament,  is  that  of  a  treacherous  and 
greedy  Judas. 

3.  The  example  of  Judas  instructs  us,  what  false 
measures  those  men  go  upon,  who  measure  the 
truth  and  efficacy  of  their  repentance  by  the  inward 
agonies  and  sufferings  of  their  own  minds.     As  if 
Grod  could  never  bring  a  sinner  to  heaven  any 
other  way,  than  by  leading  him  through  the  regions 
of  helL     It  is  true,  indeed,  no  man  repents  truly 
without  a  very  serious  and  afflicting  concern  for 
having  offended.     But,  then,  this  must  be  an  active 
and  fruitful  sorrow,  such  as  produces  a  just  dis- 
pleasure against  ourselves,  an  irreconcilable  hatred 
of  sin,  vigorous  resolutions,  and  a  watchful  care 
to  avoid  it  for  the  future.     And  it  is  not  a  slight 
and  superficial  sorrow  that  will  suffice  for  these 
purposes.  But,  be  the  degree  of  smart  more  or  less, 
whatsoever  worketh  repentance  (that  is,  effectually 
changes  our  spirit  and  behaviour)  is,  without  doubt 
a  "godly  sorrow,"  and  great  and  painful  enough. 
Let  no  man,  therefore,  distract  himself  with  vain 
and  fantastical  notions  in  this  matter ;  but  let  us 
every  one  now  so  lament  our  past  offences  as  to 
forsake  and  amend  them.     And  "  blessed  are  all 
they  who"  thus  "mourn;  for  they  shall"  not  fail 
to  "  be  comforted."  Dean  Stanhope. 

(84.)  The  portion  of  Scripture  appointed  for  the 


mine  anger,  and  make  them  drunk  in  my 
fury,  and  I  will  bring  down  their  strength  to 
the  earth.  I  will  mention  the  loving-kind- 
nesses of  the  Lord,  and  the  praises  of  the 
Lord,  according  to  all  that  the  Lord *liath  be- 
stowed on  us,  and  the  great  goodness  to- 
wards the  house  of  Israel,  whicli  he  hath  be- 
stowed on  them,  according  to  his  mercies, 
and  according  to  the  multitude  of  his  Inving- 
kindnesses.  For  he  said,  Surely  they  are 
my  people,  children  that  will  not  lie  :  So  he 
v/as  their  Saviour.  In  all  their  afiiiction  he 
was  afliicted,  and  the  angel  of  his  presence 
saved  them  :  in  his  love  and  in  his  pity  he 
redeemed  them,  and  he  bare  them  and  car- 
ried them  all  the  days  of  old.  But  they  re- 
belled and  vexed  his  Holy  Spirit :  therefore 
he  was  turned  to  be  their  enemy,  and  he 
fought  against  thetn.  Then  he  remember- 
ed the  days  of  old,  Moses  and  his  people, 
saying,  Where  is  he  that  brought  them  up 
out  of  the    sea,  with  the  shepherd  of   his 

Epistle  of  this  day  consists  of  three  parts:  1.  The 
prophet  describes  a  victorious  deliverer  returning 
from  the  slaughter  of  his  own  and  God's  enemies. 
2.  He  breaks  out  into  praise  for  all  the  wonderful 
mercies  bestowed  on  his  Church  and  people.  3.  In 
the  name  of  that  people  he  earnestly  applies  to  God 
in  devout  prayer.  In  the  first  of  these  parts,  which 
seems  chiefly  to  call  for  our  meditation,  the  prophet 
introduces  some  person  wondering  at  a  surprising 
object  which  then  presented  itself  The  matter  of 
this  wonder  is  a  Conqueror  returning  bloody  from 
battle :  of  whom  the  following  account  is  given  by 
way  of  dialogue,  and  in  answer  to  the  questions. 
Who  he  is  ?  and.  Why  so  habited  1  That  a  mighty 
victory  had  been  obtained,  at  the  expense  of  much 
blood  and  slaughter,  by  the  powerful,  but  single, 
arm  of  this  mighty  warrior :  that,  by  this  victory, 
a  total  rout  was  given  to  his  adversaries  at  a  time, 
when,  if  he  had  not  engaged,  no  other  Avas  dis- 
posed, no  other  able,  to  have  quelled  the  outrage 
and  havoc  they  were  making :  and  that  the  stained 
garments  he  then  wore  demonstrated  the  sharp- 
ness of  the  engagement;  as  his  mien  and  manner 
of  approach,  denoted  the  invincible  greatness  of  his 
strength. 

By  this  description,  there  cannot,  I  conceive,  be 
any  reasonable  doubt  whether  we  be  not  now  invit- 
ed to  contemplate  the  hardships,  and  the  success,  of 
that  combat  with  the  enemies  of  our  souls,  by  which 
Christ  brought  salvation  to  mankind.  For  such 
was  his  conquest  of  sin,  and  death  ;  when  he  wrest- 
ed the  prey  out  of  the  hands  of  Satan,  and,  as  the 
apostle  expresses  it.  "  spoiled  principalities  and 
powers,  triumphing  over  them  in  his  cross." 

Dean  Stanhope. 


MONDAY  BEFORE  EASTER. 


201 


flock?  Where  is  he  that  put  his  Holy  Spirit 
within  him  ?  that  led  them  by  the  ri2:iU  hand 
of  Moses,  with  his  o-lorious  arm  dividino:  the 
water  before  them,  to  make  himself  an  ever- 
lasting name  ?  That  led  them  through  the 
deep  as  an  horse  in  the  wilderness,  that  they 
should  not  stumble  ?  As  a  beast  goeth  down 
into  the  valley,  the  Spirit  of  the  Lord  caus- 
ed him  to  rest :  so  didst  thou  lead  thy  people, 
to  make  thyself  a  glorious  name.  Look 
down  from  heaven,  and  behold  from  the  liab- 
itation  of  thy  holiness,  and  of  thy  glory  : 
where  is  thy  zeal,  and  thy  strength,  the 
sounding  of  thy  bowels,  and  of  thy  mercies 
towards  me?  are  they  restrained?  Doubt- 
less thou  art  our  Father,  though  Abraham 
be  ignorant  of  us,  and  Israel  acknowledge 
us  not :  thou,  O  Lord,  art  our  Father,  our 
Redeemer;  thy  name  is  from  everlasting. 
O  Lord,  why  hast  thou  made  us  to  err  from 
thy  ways,  and  hardened  our  heart  from  thy 

(85.)  The  proper  use  to  be  made  of  this  portion 
of  holy  Scripture  is  to  be  encouraged  thereby,  to 
give  with  all  humility  and  thankfulness  to  our  great 
Redeemer  the  whole  glory  of  this  noble  achieve- 
ment :  acknowledging  all  our  happiness,  and  ail 
our  hopes,  to  be  the  effect,  not  of  our  own,  not  of 
any  other's,  but  entirely  due  to  his  invaluable  merits. 
Let  us,  like  the  prophet  here,  when  publishing  his 
kindness,  and  reflecting,  as  at  this  time  particularly 
'  we  are  bound  to  do,  how  dear  it  hath  cost  him ;  not 
forget  at  the  same  time,  to  lament  those  sins  of  ours, 
which  added  to  his  account.  For,  if  Isaiah  found 
it  reasonable,  in  terms  so  affectionate,  to  magnify 
his  people's  deliverance  out  of  Egypt,  and  settle- 
ment in  the  promised  land,  how  insensible,  how 
unworthy  are  they,  who  read  and  hear  the  release 
from  a  heavier  tyranny,  the  destruction  of  a  spirit- 
ual Pharaoh,  the  passage  into  the  true  and  heavenly 
Canaan  opened,  at  the  expense  of  our  Leader's 
own  life,  without  impressions,  as  grateful  as  human 
hearts  can  admit  1  If  the  prophet  confess,  that  af- 
ter all  those  extraordinary  appearances  of  Almighty 
God  in  their  behalf,  his  people's  disingenuous  be- 
haviour turned  him  to  be  their  enemy  ;  how  great- 
ly ought  we  to  fear,  how  carefully  to  avoid,  any  un- 
worthy returns,  to  one  who  hath  loved  us  so  ten- 
derly, which  may  justly  ahenate  his  affection  from 
us,  and  be  at  once  our  eternal  ruin  and  reproach  7 
If  he  again  thought  the  former  favours  of  God,  and 
the  remembrance  of  his  covenant,  proper  induce- 
ments to  incline  his  mercy  ;  with  what  confidence 
may  we  be  allowed  to  approach  him,  in  the  anguish 
of  our  souls,  in  distresses  and  temptations,  when 
we  plead  his  Son's  name  and  merits  for  acceptance, 
and  depend  upon  the  goodness,  which  hath  not 
only  done,  but  endured,  so  much  for  cur  sakes,  for 
26 


fear?  Return,  for  thy  servants'  sake,  the 
tribes  of  thine  inheritance.  The  people  of 
thy  Jioliness  have  possessed  it  but  a  little 
while  :  our  adversaries  have  trodden  down 
thy  sanctuary.  We  are  thine  :  thou  never 
barest  rule  over  them  ;  they  were  not  called 
by  thy  name.  (85.)  /^ 

The  Gospel     St.  Mark  xiv.  1. 

AFTER  two  days  was  the  feast  of  the 
Passover,  and  of  unleavened  bread  :  and  the 
chief  priests  and  the  scribes  sought  how 
they  might  take  him  by  craft,  and  "put  him 
to  death.  But  they  said.  Not  on  the  feast- 
day,  lest  there  be  an  uproar  of  the  people. 
And  being  in  Bethany,  in  the  house  of  Si- 
mon the  leper,  as  he  sat  at  meat,  there  came 
a  woman  having  an  alabaster  box  of  oint- 
ment of  spikenard,  very  precious;  and  she 
brake  the  box,  and  poured  it  on  his  head. 
And  there  were  some  that  had  indicrnation 

all  proper  succours  and  comfbrts  ?  It  is  true,  our 
difficulties  are  many,  our  enemies  mighty,  our- 
selves impotent  to  the  last  degree.  But  let  it  be 
remembered,  for  our  support,  that  more  are  they 
that  are  with  us,  than  all  that  are  or  can  be  against 
us :  that  the  heat  of  thb  action  is  over,  and  we 
march  against  a  force  aheady  discomfitted.  He 
that  is  '"mighty  to  save,"  he  that  hath  "  trodden 
the  Avine-press  of  his  Father's  wrath  alone,"  hath 
"  broken  them  in  his  anger,"  and  "  trampled  them 
in  his  fury."  (Rev.  xix.  15.)  And  all  the  repre- 
sentations of  his  bitter  sufferings,  which  we  are 
now  especially  conversant  with,  are  not  only  so 
many  intimations,  how  much  this  conquest  stood 
him  in ;  but  certain  evidences  withal,  that  the 
bloody  field  is  won.  And  all  the  prayers  and  tears, 
the  fastings  and  mournings,  that  now  humble  our 
souls,  and  exercise  our  bodies,  are  not  the  proper 
and  efficient  causes  of  this  conquest,  but  the  instru- 
ments of  applying  and  securing  it  to  us.  They  are 
acts  of  repentance  and  obedience,  which  hope  to 
be  accepted  in  "  the  Beloved  ;"  not  in  any  virtue  of 
their  own,  abstracted  from  him:  decent  expressions 
of  gratitude  and  love,  to  a  Saviour,  so  liberal  of 
himself  for  our  salvation.  Thus  we  may  die  after 
his  example,  die  to  the  sins  which  pierced  his  soul 
to  death ;  and  rising  again  to  our  righteousness, 
conquer,  as  he  hath  done  ;  conquer  our  vicious  ap- 
petites effectually,  and  trample  down  every  unruly 
passion.  So  shall  we  be  qualified  to  attend,  to  bear 
a  part  in,  his  triumphs  ;  and,  in  the  midst  of  our 
religious  sympathies,  when  melting  away  in  sor- 
row for  his  agonies  and  death,  have  a  right  to 
sustain  our  spirits,  with  the  piospect  of  a  part  in 
the  glories  of  his  resurrection. 

Dean  Stanhope. 


202 


]\IONDAY  BEFORE  EASTER. 


within  themselves,  and  said,  Why  was  this 
waste  of  ointment  made  ?  for  it  miijht  have 
been  sold  for  more  than  three  hundred 
pence,  and  have  been  given  to  tlie  poor. 
And  they  murmured  against  her.  And 
Jesus  £aid,  Let  her  alone  :  why  trouble  ye 
her  ?  She  hath  wrouo^ht  a  ofood  woric  on  me : 
for  ye  have  the  poor  with  you  always,  and 
whensoever  ye  will,  ye  may  do  them  good  ; 
but  me  ye  have  not  always.  She  hath  done 
what  she  could;  she  is  come  aforehand  to 
anoint  my  body  to  the  burying.  Verily  1 
say  unto  you,  Wheresoever  this  s:ospel  shall 
be  preached  throughout  the  whole  world, 
this  also  that  she  hath  done  shall  be  spoken 
of,  for  a  memorial  of  her.  And  Judas  Isca- 
riot,  one  of  the  twelve,  went  unto  the  chief 
priests,  to  betray  him  unto  them.  And 
when  they  heard  it  they  were  glad,  and 
promised  to  give  him  money.  And  he 
sought  how  he  might  conveniently  betray 
him.  And  the  first  day  of  unleavened  bread, 
when  they  killed  the  passover,  his  disciples 
said  unto  him,  Where  wilt  thou  that  we  go 
and  prepare,  that  thou  mayest  eat  the  pass- 
over?  And  he  sendeth  forth  two  of  his  dis- 
ciples, and  saith  unto  them,  Go  ye  into  the 
city  ;  and  there  shall  meet  you  a  man  bear- 
ing a  pitcher  of  water  ;  follow  him.  And 
wheresoever  he  shall  go  in,  say  ye  to  the 
good  man  of  the  house.  The  Master  saith, 
Where  is  the  guest-chamber,  where  I  shall 
eat  the  passover  with  my  disciples?  And  he 
will  show  you  a  large  upper  room  furnish- 
ed and  prepared  :  there  make  ready  for  us. 
And  his  disciples  went  forth,  and  came  into 
the  city,  and  found  as  he  had  said  unto  them : 
and  they  made  ready  the  passover.  And  in 
the  evening  he  cometh  with  the  twelve. 
And  as  they  sat,  and  did  eat,  Jesus  said. 
Verily  I  say  unto  you,  one  of  you  which 
eateth  with  me  shall  betray  me.  And  they 
began  to  be  sorrowful,  and  to  say  unto  him 
one  by  one.  Is  it  I  ?  And  another  said.  Is  it  I  ? 
And  he  answered  and  said  unto  them,  It  is 
one  of  the  twelve,  that  dippeth  with  me  in 
the  dish.  The  Son  of  man  indeed  goeth,  as 
it  is  written  of  him  :  but  wo  to  that  man  by 
whom  the  Son  of  man  is  betrayed  !  good 
were  it  for  that  man  if  he  had  never  been 
born.  And  as  they  did  eat,  Jesus  took  bread, 
and  blessed,  and  brake  it,  and  gave  it  to 
them,  and  said,  Take,  eat :  this  is  my  body. 
And  he  took  the  cup,  and  when  he  had  giv- 
en thanks,  he  gave  it  to  them  :  and  they  all 
drank  of  it.  And  he  said  unto  them,  This 
is  my  blood  of  the  new  testament,  which  is 
shed  for  many.     Verily  I  say  unto  you,  I 


will  drink  no  more  of  the  fruit  of  the  vine 
until  that  day  that  I  drink  it  new  in  the 
kingdom  of  God.  x\nd  when  they  had  sung 
an  hymn,  they  went  out  into  the  mount  of 
Olives.  And  Jesus  saith  unto  them,  All  ye 
shall  be  offended  because  of  me  this  night : 
for  it  is  written,  I  will  smite  the  shepherd, 
and  the  sheep  shall  be  scattered.  But  after 
that  I  am  risen,  I  will  go  before  you  into 
Galilee.  But  Peter  said  unto  him.  Although 
all  shall  he  offended,  yet-  will  not  I.  And  x 
Jesus  saith  unto  him,  Verily  I  say  unto  thee, 
that  this  day,  even  in  this  nis^ht,  before  the 
cock  crow  twice,  thou  shalt  deny  me  thrice. 
But  he  spake  the  more  vehemently,  If  I 
should  die  with  thee,  I  will  not  deny  thee 
in  any  wise.  Likewise  also  said  they  all. 
And  they  came  to  a  place  wiiich  was  named 
Gethsemane  :  and  he  saith  to  his  disciples, 
Sit  ye  here  while  I  shall  pray.  And  he 
taketh  with  him  Peter,  and  James,  and  John, 
and  began  to  be  sore  aniazed,  and  to  be  very 
heavy  ;  and  saith  unto  them,  My  soul  is  ex- 
ceedmg  sorrowful  unto  death  :  tarry  ye  here 
and  watch.  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed,  that  if  it 
were  possible,  the  hour  might  pass  from  him. 
And  he  said,  Abba,  Father,  all  things  are 
possible  unto  thee  :  take  away  this  cup  from 
me  :  nevertheless,  not  what  I  will,  but  what 
thou  wilt.  And  he  cometh,  and  findeth 
them  sleeping,  and  saith  unto  Peter,  Simon, 
sleepest  thou  ?  couldest  not  thou  watch  one 
hour  ?  Watch  ye,  and  pray,  lest  ye  enter  in- 
to temptation  ;  the  spirit  truly  is  ready,  but 
the  flesh  is  weak.  And  again  he  went 
away,  and  prayed,  and  spake  the  same 
words.  And  when  he  returned,  he  found 
them  asleep  again,  (for  their  eyes  were 
heavy  ;)  neither  wist  they  what  to  answer 
him.  And  he  cometh  the  third  time,  and 
saith  unto  them,  Sleep  on  now,  and  take 
your  rest :  it  is  enough,  the  hour  is  come  ; 
behold,  the  Son  of  man  is  betrayed  into  the 
hands  of  sinners.  Rise  up,  let  us  go  ;  lo,  y 
he  that  betrayeth  me  is  at  hand.  And  im- 
mediately, while  he  yet  spake,  cometh  Ju- 
das, one  of  the  twelve,  and  with  him  a  great 
multitude,  with  swords  and  staves,  fron)  the 
chief  priests,  and  the  scribes,  and  the  elders. 
And  he  that  betrayed  him  had  given  them  a 
token,  saying.  Whomsoever  I  shall  kiss,  that 
same  is  he ;  take  him  and  lead  him  away 
safely.  And  as  soon  as  he  was  come,  he 
goeth  straightway  to  him,  and  saith,  Master, 
Master  ;  and  kissed  him.  And  they  laid 
their  hands  on  him,  and  took  him.  And 
one  of  them  that  stood  by  drew  a  sword,  stnd 


MONDAY  BEFORE  EASTER. 


203 


smote  a  servant  of  the  high  priest,  and  cut 
off  his  ear.  And  Jesus  answered  and  said 
unto  them,  Are  ye  come  out  as  against  a 
thief,  with  swords  and  with  staves,  to  take 
me  ?  I  was  daily  with  you  in  the  temple, 
teaching,  and  ye  took  me  not ;  but  the  Scrip- 
tures must  be  fulfilled.  And  they  all  for- 
soolc  him,  and  fled.  And  there  followed  him 
a  certain  young  man,  having  a  linen  cloth 
cast  about  his  naked  body  ;  and  the  young 
men  laid  hold  on  him.  And  he  left  the  linen 
cloth,  and  fled  from  them  naked.  And  they 
led  Jesus  away  to  the  high  priest :  and  with 
him  were  assembled  all  the  chief  priests,  and 
the  elders,  and  the  scribes.  And  Peter  fol- 
lowed him  afar  ofl",  even  into  the  palace  of 
the  high  priest :  and  he  sat  with  the  ser- 
vants, and  warmed  himself  at  the  fire.  And 
the  chief  priests,  and  all  the  council,  sought 
for  witness  against  Jesus  to  put  him  to  death  ; 
and  found  none.  (For  many  bare  false  wit- 
ness against  him,  but  their  witness  agreed 
r.ot  too-ether.)  And  there  arose  certain,  and 
bare  false  witness  against  him,  saying.  We 
heard  him  say,  I  will  destroy  this  temple 
that  is  made  with  hands,  and  within  three 
days  I  will  build  another  made  without 
hands.  But  neither  so  did  their  witness 
agree  together.  And  the  high  priest  stood 
up  in  the  midst,  and  asked  Jesus,  saying, 
Answerest  thou  nothing?  what  is  it  which 
these  witness  against  thee  1  But  he  held 
his  peace,  and  answered  nothing.  Again 
the  high  priest  asked  him,  and  said  unto 

(86.)  The  infirmity  of  St.  Peter,  recorded  in  this 
day's  Gospel,  may  be  made  the  subject  of  much 
profitable  reflection. 

1.  This  example  may  effectually  convince  us, 
how  frail  even  the  best  are,  how  little  masters  of 
their  own  passions,  how  unfit  to  undertake  for 
themselves,  even  when  their  desires  of  doing  well 
are  most  fervent,  and  their  resolutions  most  sincere. 
In  short,  how  vain  all  confidences  in  our  own 
strength  and  virtue  must  needs  be,  Avhich,  by  tempt- 
ing us  to  imagine  we  are  something,  provoke  God 
to  withdraw  that  grace,  (the  necessity  whereof  we 
do  not  then  sufficiently  apprehend)  and  so  by 
woful  experience  make  us  feel,  that  in  truth  we  are 
nothing. 

2.  This  fall  of  St.  Peter,  however,  as  it  ought  to 
be  applied  for  a  necessary  mortification  of  our  vani- 
ty ;  so  may  it  likewise  serve  us,  for  a  support  un- 
der our  frailties  and  temptations.  But  then  this  is 
a  comfort,  which  can  be  regularly  administered  to 
none,  except  to  them  who  are  careful  to  be  like  him 
in  that  repentance,  whereof  we  have  also  an  ac- 
count in  the  Scripture  now  under  consideration : 


him,  Art  thou  the  Christ,  the  Son  of  the 
Blessed  ?  And  .Jesus  said,  1  am :  and 
ye  shall  see  the  Son  of  man  sitting  on  the 
right  hand  of  power,  and  coming  in  the 
clouds  of  heaven.  Then  the  high  priest 
rent  his  clothes,  and  saith,  What  need  we 
any  further  witnesses  ?  ye  have  heard  the 
blasphemy  :  what  think  ye  ?  And  they  all 
condemned  him  to  be  guilty  of  death.  And 
some  began  to  spit  on  him,  and  to  cover  his 
face,  and  to  buffet  him,  and  to  say  unto  him. 
Prophesy.  And  the  servants  did  strike  him 
with  the  palms  of  their  hands.  And  as 
Peter  was  beneath  in  the  palace,  there  com- 
eth  one  of  the  maids  of  the  high  priest ;  and 
when  she  saw  Peter  warming  himself,  she 
looked  upon  him,  and  said,  And  thou  also 
wast  with  Jesus  of  Nazareth.  But  he  de- 
nied, saying,  I  know  not,  neither  understand 
I  what  thou  sayest.  And  he  went  out  into 
the  porch- ;  and  the  cock  crew.  And  a 
maid  saw  him  again,  and  began  to  say  to 
them  that  stood  by.  This  is  one  of  them. 
And  he  denied  it  again.  And  a  little  after, 
they  that  stood  by  said  again  to  Peter,  Sure- 
ly thou  art  one  of  them  ;  for  thou  art  a  Gali- 
lean, and  thy  speech  agreeth  thereto.  But 
he  began  to  curse  and  to  swear,  saying,  I 
know  not  this  man  of  whom  ye  speak.  And 
the  second  time  the  cock  crew.  And  Peter 
called  to  mind  the  word  that  Jesus  said  unto 
him.  Before  the  cock  crow  twice,  thou  shalt 
deny  me  thrice.  And  when  he  thought 
thereon  he  wept.  (86.) 

for,  as  his  fault  was  sudden  and  surprising,  so  was 
his  recovery  speedy  and  effectual.  Long  it  was 
not,  before  he  was  awakened  into  recollection,  by  a 
pitying  look  of  his  injured  Master,  and  the  crow- 
ing of  the  cock.  Immediately  upon  the  reflection  he 
forsook  the  guilty  scene  of  his  foul  offence,  sought 
a  convenient  place  for  retired  thoughts,  melted 
away  in  tears  for  the  honor  of  his  crime,  and  from 
henceforward  became  again  the  same  faithful,  affec- 
tionate, undaunted  St.  Peter,  he  had  been  before. 
The  book  of  Acts  informs  us  at  large,  what  noble 
reparation  he  afterwards  made,  for  this  breach  ol 
faith :  how  vigorous  and  bold  he  was  in  preaching, 
how  forward  and  even  joyful  in  suffering  for,  the 
Gospel  of  his  once  denied  Lord.  And  the  same 
Jesus,  who  foretold  by  what  means  he  should  of- 
fend, did  shortly  after  let  him  understand,  by 
"  what  death  he  should  glorify  God."  John  xxi.  19. 
Now  all  these  are  testimonies  of  greater  value,  be- 
cause they  were  the  long  and  constant  practice  of 
a  settled  faith,  the  course  of  many  years,  the  habit 
and  the  sense  of  the  man :  whereas  his  crime, 
though  exceeding  great,  was  however  of  short  con- 


204 


TUESDAY  i^SFORE  EASTER. 


STucstraB  before  Easter,  (sr.j 

For  the  Epistle.     Isaiah  1.  5. 

THE  Lord  God  hath  opened  mine  ear, 
and  1  was  not  rebellious,  neitlier  turned 
away  back.  I  gave  my  back  to  the  smiters, 
and  my  cheeks  to  them  that  plucked  off  the 
hair :  I  hid  not  my  face  from  shame  and 
spilling.  For  the  Lord  God  will  help  me, 
therefore  shall  I  not  be  confounded  ;  there- 
fore have  I  set  my  face  like  a  flint,  and  1 
know  that  1  shall  not  be  ashamed.  He  is 
near,  that  justifieth  me  ;  who  will  contend 
witli  me  ?  let  us  stand  together  ;  who  is  mine 

tinuance  ;  the  effect  of  fear  and  infirmity  in  great 
measure  ;  and  not  so  much  the  act  of  the  man,  as 
the  violence  of  passions  and  temptations,  whicli 
had  then  almost  unmanned  him. 

The  same  methods  must  we  be  sure  to  follow, 
when  it  shall  please  God  to  suffer  any  grievous 
temptation  to  overtake  us.  We  must,  upon  the 
first  sense  of  our  fault,  burst  through,  and  break 
our  snare  ;  afflict  our  soals  with  a  sorrow,  that  may 
carry  some  proportion  to  the  sad  occasion  of  it ; 
not  tarry  a  moment  in  the  way  of  temptation ; 
never  look  back  upon  our  misdemeanors,  without  a 
just  abhorrence ;  and,  above  all,  use  our  utmost 
diligence  to  bring  honoipr  to  virtue  and  religion,  by 
our  future  practice.  It  is  true,  indeed,  we  cannot 
do  all,  or  any  part  of  this,  without  the  assistance  of 
divine  grace.  It  is  that  alone  can,  "strengthen 
them  that  stand,"  it  is  that  alone  must  "raise  up 
them  that  fall."  But  the  same  Jesus,  who  "  turned 
and  looked  upon  Peter,"  (Luke  xxii.  61,)  and 
brought  him  back  to  himself,  will  not  leave  us  to 
perish  in  our  folly  ;  but  will  find  out  some  happy, 
some  awakening  dispensationj  And  provided  we 
be  as  careful  as  Peter  was,  to  observe,  to  strike 
in  with,  to  improve  it,  will  convert  even  our  tempta- 
tions and  past  sins,  to  his  glory,  and  our  own  profit. 
The  same  powerful  intercessor  prays  for  every  sin- 
cere, though  feeble  servant,  that  "  his  faith  fail 
not."  But  they,  that  are  sincere,  should  remember 
they  are  feeble  too ;  and  not,  with  this  apostle, 
sleep  in  the  hour  of  danger ;  but  watch  and  pray  : 
watch  constantly,  pray  fervently,  that  they  enter 
not  into  "  temptation."  As  knowing  by  this  ex- 
ample, and  feeling  by  their  own  experience,  that 
the  "  willingness  of  the  spirit"  is  not  preservative 
sufficient  against  the  "weakness  of  the  flesh." 

Dean  Stanhope. 
(87.)  This  portion  of  Scripture  contains  so  exact 
a  description  of  the  barbarous  indignities  our  bless- 
ed Saviour  suffered,  and  of  his  meek  deportment 
under  them,  as  looks  more  like  an  historical  narra- 
tion of  facts   already  past,  than  a  prediction  of 


adversary?  let  him  come  near  to  me.  Be- 
hold, the  Lord  God  will  help  me  ;  who  ia 
he  that  shall  condemn  me  ?  Lo,  they  all 
shall  wax  old  as  a  garment :  the  moth  shall 
eat  them  up.  Who  is  among  you  that  fear- 
eth  the  Lord,  that  obeyeth  the  voice  of  his 
servant,  that  walketh  in  darkness,  and  hath 
no  lio^ht?  let  him  trust  in  the  name  of  the 
Lord,  and  stay  upon  his  God.  Behold,  all 
ye  that  kindle  a  fire,  that  compass  your- 
selves about  with  sparks  ;  walk  in  the  light 
of  your  fire,  and  in  the  sparks  that  ye  have 
kindled.  This  shall  ye  liave  of  mine  hand,  -. 
ye  shall  lie  down  in  sorrow.  (88.)  {J 

events  then  several  hundred  years. to  come.  Had 
Isaiah  been  present  at  the  high-priest's  palace  and 
the  judgment-hall,  what  fuller  representation  could 
he,  what  indeed  do  the  evangelists  themselves, 
give,  more  punctual,  that  that,  which  the  Holy 
Ghost  hath  here  inspired  him  with?  They,  who  a 
attend  to  the  connexion  of  this,  with  the  chapter  (]">-■ 
next  before,  will  see  reason  sufficient  to  conclude, 
that  the  prophet,  in  both,  personates  the  Messiah. 
And  they  who  compare  the  account  here,  with  that 
of  our  Lord's  passion  in  the  New  Testament,  must 
be  utterly  blind,  or  extremely  perverse,  if  they  can 
"any  longer  suffer  themselves  to  doubt,  whether  Je- 
sus of  Nazareth  were  that  Messiah.  This  prophecy 
therefore  is  very  well  jomed  with  the  Gospel  of  the 
day,  as  partly  introductory,  and  partly  parallel,  to  it. 
The  affronts  and  injuries  committed  upon  our 
blessed  Saviour,  at  the  palace  of  the  high  priest, 
make  the  subject  of  this  Epistle  ;  which  leads  him, 
as  it  were,  from  the  garden,  through  all  the  painful 
steps  of  rudeness  and  violence,  insult,  and  scorn, 
and  reproach,  till  it  sets  him  at  Pilate's  bar  :  there 
the  Gospel  takes  him  up,  and  carries  him  on  to  cru- 
cifixion and  death.  So,  that  both  together  proceed 
in  a  regular  method,  and  make  one  continued  rela- 
tion. Dean  Stanhope. 

(S8.)  This  passage  may  very  properly  lead  us  to 
consider  likewise  how  expedient  it  was,  that  the       / 
Saviour  who  came  to  expiate  the  sins  of  mankind,    y 
should  not  only  die  as  a  sacrifice,  but  should  also  ' 
preface  that  death  with  ail  the  most  aggravating 
circumstances  of  shame,  and  scorn,  and  detestation. 
This  was  done,  no  doubt,  1.  to  expose  the  heinous- 
ness  of  sin  :  to  prove  how  just  an  object  it  is  of  the 
wrath  of  God,  how  vilely  it  degrades  the  commit- 
ters of  it,  and  that  no  disgrace  or  punishment  can 
be  too  great  for  such  ;  all  which  we  see  exemplified 
in  him,  who  only  stood  in  the  place  of  sinners,  and 
yet  was  loaded  with  all  the  sufferings  and  indignities 
capable  of  being  undergone  by  a  person  perfectly  in- 
nocent, and  by  the  human  united  to  the  divine  nature. 

So  was  it  expedient  too  for  manifesting  the  ten* 


TUESDAY  BEFORE  EASTER. 


205 


The  Gospel     St.  Mark  xv.  1. 

AND  straightway  in  the  morning,  the 
chief  priests  held  a  consultation  with  the 
elders  and  scribes,  and  the  whole  coun- 
cil, and  bound  Jesus,  and  carried  him  away, 
and  delivered  him  to  Pilate.  And  Pilate 
asked  him,  Art  thou  the  king  of  the  Jews  ? 
And  he,  answering,  said  unto  him.  Thou 
sayest  it.  And  the  chief  priests  accused 
him  of  many  things  :  but  he  answered  no- 
thing. And  Pilate  asked  him  again,  saying, 
Answerest  thou  nothing  /  behold  how  many 
things  they  witness  against  thee.  But  Jesus 
'■>>  yet  answered  nothing:  so  that  Pilate  mar- 
/  veiled.  Now  at  that  feast  he  released  unto 
'  them  one  prisoner,  whomsoever  they  desir- 
/  ed.  And  there  was  one  named  Barabbas, 
which  lay  bound  with  them  that  had  made 
insurrection  with  him,  who  had  committed 
murder  in  the  insurrection.  And  the  mul- 
titude, crying  aloud,  began  to  desire  him  to 
do  as  he  had  ever  done  unto  them.  But  Pi- 
late answered  them,  saying.  Will  ye  that  I 
release  unto  you  the  King  of  the  Jews  ? 
(For  he  knew  that  the  chief  priests  had  de- 
livered him  for  envy.)  But  the  chief  priests 
moved  the  people,  that  he  should  rather  re- 
lease Barabbas  unto  them.  And  Pilate  an- 
swered, and  said  again  unto  them.  What 
will  ye  then  that  I  shall  do  unto  him  whom 
ye  call  the  King  of  the  Jews  ?  And  they  cried 
out  again,  Crucify  him.  Then  Pilate  said 
unto  them,  Why,  what  evil  hath  he  done  ? 
And  they  cried  out  the  more  exceedingly, 
Crucify  him.  And  so  Pilate  willing  to  con- 
tent the  people,  released  Barabbas  unto 
them ;  and  delivered  Jesus,  when  he  had 
scourged  him,  to  be  crucified.  And  the 
soldiers  led  him  away  into  the  hall,  called 
Prsetorium ;  and  they  called  together  the 
whole  band.  And  they  clothed  him  with 
purple,  and  platted  a  crown  of  thorns,  and 
put  it  about  his  head,  and  began  to  salute 
him.  Hail,  King  of  the  Jews.  And  they 
smote  him  on  the  head  with  a  reed,  and  did 
spit  upon  him,  and  bowing  their  knees  wor- 
p    shipped  him.     And  when  they  had  mocked 

derness  of  his  love,  the  incomparable  greatness  of 
his  humility  and  condescension,  and  his  boundless 
generosity  and  zeal  for  accomplishing  the  noble 
design  he  came  about ;  a  zeal  which  did  not  dis- 
dain even  the  most  difficult  terms  of  working  out 
the  salvation  of  souls. 
/  So  was  it  once  more  for  instructing  us,  in  the  na- 

f  _     ture  of  the  iike  reproaches  and  sufferings :  for  this 
example  teaches  us,  that  we  are  not  to  measure 


him  they  took  off  the  purple  from  him,  and 
put  his  own  clothes  on  him,  and  led  him  out 
to  crucify  him.  And  they  compel  one  Smion, 
a  Cyrenian,  who  passed  by,  coming  out  of 
the  country,  the  father  of  Alexander  and  Ru- 
fus^  to  bear  his  cross.  And  they  brmg  him 
unto  the  place  Golgotha,  which  is,  being 
interpreted.  The  place  of  a  skull.  And 
they  gave  him  to  drink  wine  mingled  with 
myrrh  ;  but  he  received  it  not.  And  when 
they  had  crucified  him,  they  parted  his  gar- 
ments, casting  lots  upon  them,  what  every 
man  should  take.  And  it  was  the  tliird 
hour,  and  they  crucified  him.  And  the  su- 
perscription of  his  accusation  was  written 
over,  THE  KING  OF  THE  JEWS.  And 
with  him  they  crucify  two  thieves  ;  the  one 
on  his  right  hand,  and  the  other  on  his  left. 
And  the  Scripture  was  fulfilled,  which  saith, 
And  he  was  numbered  with  the  transgres- 
sors. And  they  that  passed  by  railed  on  him, 
wagging  their  heads,  and  saying.  Ah,  thou 
that  destroyest  the  temple,  and  buildest  it  in 
three  days,  save  thyself,  and  come  down 
from  the  cross.  Likewise  also  the  chief 
priests  mocking,  said  among  themselves, 
with  the  scribes,  He  saved  others,  himself 
he  cannot  save.  Let  Christ  the  King  of  Is- 
rael descend  now  from  the  cross,  that  we 
may  see  and  believe.  And  they  that  were 
crucified  with  him  reviled  him.  And  when 
the  sixth  hour  was  come,  there  was  dark- 
ness over  the  whole  land,  until  the  ninth 
hoar.  And  at  the  ninth  hour,  Jesus  cried 
with  a  loud  voice,  saying,  Eloi,  Eloi,  lama 
sabachthani  1  which  is,  being  interpreted, 
My  God,  my  God,  why  hast  thou  forsaken 
me  ?  And  some  of  them  that  stood  by,  when 
they  heard  it,  said.  Behold,  he  calleth  Elias. 
And  one  ran  and  filled  a  sponge  full  of  vine- 
gar, and  put  it  on  a  reed,  and  gave  him  to 
drink,  saying.  Let  alone  ;  let  us  see  whether 
Elias  will  come  to  take  him  down.  And 
Jesus  cried  with  a  loud  voice,  and  gave  up 
the  ghost.  And  the  vail  of  the  temple  was 
rent  in  twain,  from  the  top  to  the  bottom. 
And  when  the  Centurion,  which  stood  over 
against  him,  saw  that  he  so  cried  out,  and 

men's  virtue,  or  the  state  of  their  souls,  with  regard  to 
the  favour  of  God  and  another  world,  by  such  marks 
as  these,  since  the  Son  of  his  love  endured  them, 
without  forfeiting  the  one,  or  straining  the  other. 

And  so  it  was,  lastly,  for  setting  us  an  example 
of  meekness,  and  patience,  and  forgiveness  of  the 
wicked  instruments  of  such  inhuman  treatment,  if 
at  any  time  it  shall  be  permiued  to  befal  us. 

Dean  Stanhope. 


206 


WEDNESDAY  BEFORE  EASTER. 


gave  up  the  ffhost,  he  said,  Truly  this  man 
was  the  Son  of  God.  (89.) 


^ 


The  Epistle.  Heb.  ix.  16. 
WHERE  a  testament  is,  there  must  also 
of  necessity  be  the  death  of  the  testator  :  for 
a  testament  is  of  force  after  men  are  dead  ; 
otherwise  it  is  of  no  strength  at  all,  whilst 
the  testator  liveth.  AVhereupon,  neither  the 
first  testament  was  dedicated  without  blood. 
For  when  Moses  had  spoken  every  precept 
to  all  the  people,  according  to  the  law,  he 
took  the  blood  of  calves  and  of  goats,  with 
water,  and  scarlet  wool,  and  hyssop,  and 
sprinkled  both  the  book  and  all  the  people, 
saying.  This  is  the  blood  of  the  testament 
which  God  hath  enjoined  unto  you.     More- 

(89.)  A  particular  worthy  to  be  insisted  on,  as 
arising  out  of  this  history  of  the  suflferings  of  our 
Redeemer,  is  the  disappointment  and  guilt  of  our 
great  Master's  murderers  and  persecutors :  and,  in 
proportion,  of  all  who  depend  upon  human  forces 
and  subtlety,  for  compassing  of  wicked  designs. 
And  here,  who  can  sufficiently  admire  the  wisdom 
of  Almighty  God,  who  thus  ordered  the  great  work 
of  man's  redemption,  in  despite  of  all  the  malice 
and  subtlety  of  the  devil,  and  his  wicked  instru- 
ments, to  the  contrary  1  the  envy  and  spite  of  the 
chief  priests  and  pharisees,  the  easiness  and  fury 
of  the  common  people,  the  rage  and  insolence  of 
the  soldiers,  the  profligate  consciences  of  false  wit- 
nesses, the  treachery  and  avarice  of  one  of  Christ's 
own  disciples,  the  timorousness  of  a  corrupt  and 
time-serving  judge,  the  barbarity  of  those  who  de- 
rided, and  scourged,  and  crucified  him,  and  insulted 
over  his  dying  agonies  and  pains  ;  all  these  were 
made  use  of  by  the  enemy  of  mankind,  to  destroy 
Jesus,  and  to  overthrow  his  kingdom,  and  to  root 
out  his  name,  and  aU  honour  for  it,  from  among 
men;  and  yet  see  how  vain  all  these  attempts  were 
in  the  event.  They  were  overruled  by  Providence, 
so  as  to  bring  about  those  very  purposes,  which  the 
actors,  and  the  evil  spirit  who  set  those  engines  at 
work,  laboured  to  defeat.  They,  every  one,  con- 
spired to  render  the  matter  more  glorious,  more  uni- 
form, more  exactly  conformable  to  the  original 
scheme  and  design  marked  out  for  it;  and  each 
contributed  to  finish  that  work  which  some  of  them 
knew  not  of,  which  others  opposed,  which  none  of 
them  in  the  least  intended.  This  was  the  only 
way  they  could  think  of,  for  ruining  the  reputation 
of  Jesus,  and  blotting  out  the  remembrance  of  his 
miracles  and  his  doctrine  ;  and  yet,  in  reality,  it 
was  the  only  way  by  which  the  Gospel  could  be 
established,  beyond  all  contradiction,  and  to  all  fu- 


over,  he  sprinkled  likewise  with  blood  both 
the  tabernacle,  and  all  the  vessels  of  the 
ministry.  And  almost  all  things  are  by  the 
law  pureed  with  blood  ;  and  without  shed- 
dins:  of  blood  is  no  remission.  It  was  there- 
fore  necessary  that  the  patterns  of  things  in 
the  heavens  should  be  j)urified  with  these  ; 
but  the  heavenly  things  themselves  with  bet- 
ter sacrifices  than  these.  For  Christ  is  not 
entered  into  the  holy  places  made  with 
hands,  which  are  the  figures  of  the  true  ; 
but  into  heaven  itself,  now  to  appear  in  the 
presence  of  God  for  us ;  nor  3^et  that  he 
should  offer  himself  often,  as  the  high  priest 
entereth  into  the  holy  place  every  year  with 
blood  of  others:  (for  then  must  he  often 
have  suffered  since  the  foundation  of  the 
world)  but  now  once,  in  the  end  of  the  world, 
hath  he  appeared  to  put  away  sin  by  the  sa- 

ture  ages  ;  for,  had  not  these  men  been  so  exceed- 
ingly, so  perversely,  barbarous  and  wicked,  this  holy 
teacher,  this  innocent  liver,  this  general  benefactor 
to  wretches  in  distress,  could  never  have  been 
taken  off  by  so  ignominious  a  death.  Had  he  not 
been  put  to  such  a  death,  he  could  not  have  suflfer- 
ed  the  shame  and  torment,  which  the  divine  Jus- 
tice required,  as  a  satisfaction  for  the  sins  of  men  : 
had  not  the  proceedings  against  him  been  injurious 
and  unreasonable,  that  death  had  not  the  merit  of 
a  sacrifice,  and  expiation  for  the  guilty,  whose  per- 
sons he  bore :  had  not  the  innocent  Je^us  thus 
died,  the  "prince  of  this  world"  had  not  been 
'•judged;"  but  that  was  the  devil's  condemnation 
in  the  present  case,  that  he  "  had  nothing"  in  the 
Person,  against  whom  he  exercised  such  cruelty. 
In  a  word,  had  he  not  died,  he  had  not  conquered  ^ 
death,  nor  led  captivity  captive.  For  St.  Paui 
tells  us  expressly,  that  the  Son  of  God  was  made 
like  unto  us,  and  took  a  mortal  nature  upon  hira, 
"  that  by  death  he  might  destroy  him  that  had  the 
power  of  death,  even  the  devil,"  and  release  them, 
who,  through  "fear  of  death,  were  all  their  life  long 
subject  to  bondage."  (Heb.  ii.  14,  15.)  Blessed  be 
that  wisdom,  which  thus  made  sin  instrumental  to 
destroy  sin ;  which,  of  the  blood  shed  by  wicked 
hands,  opened  a  fountain  to  wash  away  unclean- 
ness ;  and  appointed  the  holy  Jesus,  treated  as  a 
vile  malefactor,  for  a  Prince  and  Saviour,  nay,  for 
the  only,  the  efficacious  Author  of  eternal  salvation, 
to  all  that  sincerely  believe  and  obey  him !  Bless- 
ed, lastly,  be  that  truth,  which  thus  preserved  an  ex- 
act harmony  between  the  Law  and  the  Gospel,  the 
prophecies  and  their  respective  accomplishments  : 
which  crowned  the  shadows  of  the  Levitical  dis- 
pensation vdih.  their  proper  substance  ;  which  pro- 
vided "  a  Lamb  which  did"  indeed  "  take  away  the 
sins  of  the  world  ;"  and,  to  conclude,  which  suffer- 


WEDNESDAY  BEFORE  EASTER. 


20T 


crifice  of  himself.  And  as  it  is  appointed 
unto  men  once  to  die,  but  after  this  the 
judgment :  so  Christ  was  once  offered  to 
bear  the  sins  of  many:  and  unto  them  that 
look  for  him  shall  he  appear  the  second  time, 
without  sin,  unto  salvation.    (90.) 

The  Gospel.     St.  Luke  xxii.  1. 

NOW  the  feast  of  unleavened  bread  drew 
nigh,  which  is  called  the  Passover.  And 
the  chief  priests  and  scribes  souglit  how 
ihey  might  kill  him;  for  they  feared  the 
[)eople.  Then  entered  Satan  into  Judas, 
surnamed  Iscariot,  beino-  of  the  number  of 
the  twelve.  And  he  went  his  way,  and 
communed  with  the   chief  priests  and  cap- 

ed  no  one  circumstance  to  be  wanting  in  his  death, 
that  could  be  necessary  to  make  good  the  promises, 
or  satisfy  the  justice,  or  convince  men  of  the  love 
and  goodness,  of  God  !  Dean  Stanhope, 

(90.)  The  evangelical  sacrifice,  by  which  Jesus 
Christ  made  "by  his  one  oblation  of  himself  once 
offered,  a  full,  perfect,  and  sufficient  oblation  and 
satisfaction  for  the  sins  of  the  whole  world,"  is 
here  contrasted  with  the  inefficient  sacrifices  offer- 
ed '-year  by  year"  under  the  law,  which  could  not 
make  the  comers  thereunto  perfect.  Heb.  x.  1.  The 
Levitical  observances,  which  were  done  away  by 
the  coming  of  Messiah,  and  which  were  fulfilled 
by  his  death  upon  the  cross,  were  renewed  every 
year,  as  well  to  shew  their  inability  to  take  away 
sin,  (for  if  they  had  possessed  the  power  of  com- 
plete atonement,  they  "  would"  as  the  same  Apos- 
tle argues  in  the  next  chapter,  "  have  ceased  to  be 
offered ;"  Heb.  x.  2  ;)  as  to  remind  the  people  con- 
tinually of  the  necessity  and  the  approach  of  the 
perfect  offering  which,  "  at  the  end  of  the  world," 
that  is,  at  the  completion  of  the  Mosaic  dispensa- 
tion, was  to  be  made  "  once,"  as  being  the  greatest 
fulfilment  of  the  Almighty's  designs  of  mercy  to 
liis  creatures,  and  the  unspeakably  dignified  and 
valuable  expiation  which  he  would  accept  for  the 
transgression  of  mankind.  And  from  the  conse- 
quence of  this  one  atonement,  namely,  that  there 
remaineth,  therefore,  "  no  more  offering  for  sin," 
(Heb.  x.  18.)  is  argued  in  the  concluding  words  of 
this  passage  the  nature  of  Christ's  second  advent, 
and  the  blessings  derived  to  us  from  his  death  :  for 
"  as  it  is  appointed  unto  men  once  to  die,  and  after 
that  the  judgment"  will  take  place,  which  is  to  de- 
cide their  condition  throughout  eternity ;  so  "  Christ" 
having  been  "  once  offered  to  bear  the  sins  of  many," 
shall,  at  his  second  coming,  appear  without  sin,  that 
is,  not  for  the  purpose  of  making  any  more  atone- 
ment for  sin,  "  unto  salvation ;"  to  reward  with 
eternal  life  "  them  that  look  for  him"  who  believe 
iu  his  name,  trusting  in  the  merits  of  his  "  cross 


tains  how  he  might  betray  him  unto  them. 
And  they  were  glad,  and  covenanted  to  give 
him  money.  And  lie  promised,  and  sought 
opportunity  lo  betray  him  unto  them  in  the 
absence  of  the  multitude.  Then  came  the 
day  of  unleavened  bread,  when  the  passover 
must  be  killed.  And  he  sent  Peter  and 
John,  saying,  Go,  and  prepare  us  the  pass- 
over,  that  we  may  eat.  And  they  said  un 
to  him,  Where  wilt  thou  that  we  prepare? 
And  he  said  unto  them,  Behold,  when  ye 
are  entered  into  the  city,  there  shall  a  man 
meet  you  bearing  a  pitcher  of  water  ;  fol- 
low him  into  the  house  where  he  entereth 
in.  And  ye  shall  say  unto  the  goodman  of 
the  house,    The    Master  saith   unto   thee, 

and  passion,  and  his  precious  death,"  and  patiently 
obeying  his  commandments,  in  hopes  of  that  ever- 
lasting happiness  which  he  alone  can  bestow. 

Thus  it  is,  that  Almighty  God  has  been  pleased 
to  assure  us  of  the  forgiveness  of  our  sins  through 
faith  in  the  sacrifice  of  the  death  of  his  ever  bless- 
ed Son.  Thus  it  is  that  he  has  entered  into  cove- 
nant with  us  and  confirmed  the  covenant  by  the 
most  powerful  ratification.  Let  us  adore  the  mercy 
which  devised  this  redemption,  and  the  goodness 
which  arranged  the  plan  of  it  in  such  a  manner  as 
to  make  us  sensible  that  it  is  perfect. 

While  we  commemorate  the  death  of  Jesus  Christ 
for  our  sakes,  and  rejoice  in  the  actual  fulfilment  of 
those  things  which  the  ceremonies  of  the  Jewish 
temple  "  shadowed  out,"  let  us  not  forget,  that  as 
members  of  the  Church  of  Christ,  we  are  to  en- 
deavoiir  to  obtain  that  inward  and  spiritual  purity, 
which  the  outward  purifications  ordained  by  the 
law  of  Moses  prefigured.  "  If,"  saith  the  apostle, 
"  the  blood  of  bulls,  and  of  goats,  and  the  ashes  of 
an  heifer,  sprinkling  the  unclean,  sanctifieth  to  the 
purifying  of  the  flesh :  how  much  more  shall  the 
blood  of  Christ,  who  through  the  eternal  spirit  of- 
fered himself  without  spot  to  God,  purge  your  con- 
science from  dead  works,  to  serve  the  living  God  ?" 
Heb.  ix.  13,  14.  If  we  would  claim  the  benefits  of 
Christ's  death,  let  us  be  mindful  of  the  conditions 
upon  which  these  benefits  are  imparted:  "If  ye 
love  me,"  said  our  blessed  Lord,  "  keep  my  com- 
mandments," (John  xiv.  15 :)  and  when  we  recount 
the  sufferings  of  our  Saviour,  and  acknowledge  the 
efficacy  of  them,  and  the  infinite  superiority  of  the 
atonement,  which  he  has  made  for  us,  to  the  typi- 
cal expiations  of  the  Mosaick  dispensation,  we  are 
strongly  reminded,  surely,  that  holiness  in  heart 
and  conduct,  in  thought,  and  word,  and  deed,  is 
the  " reasonable"  and  "easy  service,"  (Rom.  xii. 
1.)  required  of  us,  as  the  best  evidence  of  the  sin- 
cerity of  our  faith,  which  we  can  render  to  him 
who  laid  down  his  life,  "  that  he  might  redeem  us 


208 


WEDNESDAY  BEFORE  EASTER. 


Where  is  the  guest  chamber,  where  I  shall 
eat  the  passover  with  my  disciples  ?  And 
he  shall  show  you  a  large  upper  room  fur- 
nished :  there  make  ready.  x\nd  they  went, 
and  found  as  he  had  said  unto  them ;  and 
they  made  ready  the  passover.  And  when 
the  hour  was  come,  he  sat  down,  and  the 
twelveapostles  with  him.  And  he  said  un- 
to them,  With  desire  1  have  desired  to  eat 
this  passover  with  you  before  I  sufter.  For 
I  say  unto  you,  I  will  not  any  more  eat 
thereof,  until  it  be  fulfilled  in  the  kingdom 
of  God.  And  he  took  the  cup,  and  gave 
thanks,  and  said,  Take  this,  and  divide  it 
among  yourselves.  For  1  say  unto  you,  I 
will  not  drink  of  the  fruit  of  the  vine  until 
the  kingdom  of  God  shall  come.  And  he 
took  bread,  and  gave  thanks,  and  brake  it, 
and  gave  unto  them,  saying,  This  is  my 
body,  which  is  given  for  you  :  this  do  in  re- 
membrance of  me.  Likewise  also  the  cup 
after  supper,  saying^.  This  cup  is  the  new 
testament  in  my  blood,  which  is  shed  for 
you.  But  behold,  the  hand  of  him  that  be- 
trayeth  me  is  with  me  on  the  table.  And 
truly  the  Son  of  man  goeth  as  it  was  deter- 
mined ;  but  wo  unto  that  man  by  whom 
he  is  betrayed  !  And  they  began  to  inquire 
among  themselves  whicii  of  them  it  was 
that  should  do  this  thing.  And  there  was 
also  a  strife  amono;  them,  which  of  them 
should  be  accounted  the  greatest.  And  he 
said  unto  them,  The  kings  of  the  Gentiles 
exercise  lordship  over  them ;  and  they 
that  exercise  authority  upon  them  are  call- 
ed benefactors.  But  ye  shall  not  be  so  :  but 
he  that  is  greatest  among:  you,  let  him  be  as 
the  younger  ;  and  he  that  is  chief,  as  he  that 
doth  serve.  For  whether  is  greater,  he  that 
sitteth  at  meat  or  he  that  serveth  ?  Is  not  he 
that  sitteth  at  meat?  But  lam  anions  you 
as  he  that  serveth.  Ye  are  they  which  have 
continued  with  me  in  my  temptations.  And 
I  appoint  unto  you  a  kingdom,  as  my 
Father  hath  appointed  unto  me  :  that  ye 
may  eat  and  drink  at  my  table  in  my  king- 
dom, and  sit  on  thrones,  judging  the  twelve 
tribes  of  Israel.  And  the  ^Lord  said,  Si- 
mon, Simon,  behold,  Satan  hath  desired  to 
have  you,  that  he  may  sift  you  as  wheat : 
but  I  have  prayed  for  thee,  that  thy  faith 
fail  not ;  and  \vhen  thou  art  converted, 
strengthen  thy  brethren.  And  he  said  unto 
him,  Lord,  I  am  ready  to  go  with  thee  both 
into  prison  and  to  death.  And  he  said,  I 
tell  thee,  Peter,  the  cock  shall  not  crow  this 
day,  before  that  thou  shall  thrice  deny  that 
thou  knowest  me.    And.  he  said  unto  them, 


When  I  sent  you  without  purse,  and  scrip, 
and  shoes,  lacked  ye  any  thing?  And  they 
said,  Nothing.  Then  said  he  unto  them, 
But  now  he  that  hath  a  purse,  let  bun  take  it, 
and  likewise  his  scrip  :  and  he  that  hath  no 
sword,  let  him  sell  his  garment  and  buy  one. 
For  I  say  unto  you,  that  this  that  is  written 
must  yet  be  accomplislied  in  me,  And  he 
was  reckoned  among  the  transgressors :  for 
the  things  concerning  me  have  an  end. 
And  they  said,  Lord,  behold,  here  are  two 
swords.  And  he  said  unto  them,  It  is 
enough.  And  he  came  out,  and  went,  as  he 
was  wont,  to  the  mount  of  Olives  ;  and 
his  disciples  also  followed  him.  And  when 
he  was  at  the  place,  he  said  unto  them, 
Pray  that  ye  enter  not  into  temptation. 
And  he  was  withdrawn  from  them  about  a 
stone's  cast,  and  kneeled  down,  and  prayed, 
saying.  Father,  if  thou  be  willing,  remove 
this  cup  from  me  :  nevertheless,  not  my 
will,  but  thine  be  done.  And  there  appear- 
ed an  antjel  unto  him  from  heaven,  strength- 
ening  him.  And  being  in  an  agony,  he 
prayed  more  earnestly  ;  and  his  sweat  was 
as  it  were  great  drops  of  blood  falling  down 
to  the  ground.  And  when  he  rose  up  from 
prayer,  and  was  come  to  his  disciples,  he 
found  them  sleeping  for  sorrow ;  and  said 
unto  them.  Why  sleep  ye  ?  rise  and  pray, 
lest  ye  enter  into  temptation.  And  while 
he  yet  spake,  behold,  a  multitude,  and  he 
that  was  called  Judas,  one  of  the  twelve, 
went  before  them,  and  drew  near  unto  Jesus 
to  kiss  him.  But  Jesus  said  unto  him,  Ju- 
das, betrayest  thou  the  Son  of  man  with  a 
kiss?  When  they  which  were  about  him 
saw  what  would  follow,  they  said  unto  him. 
Lord,  shall  we  smite  with  the  sword  ?  and 
one  of  them  smote  the  servant  of  the  high 
priest,  and  cut  off  his  right  ear.  And  Jesus 
answered  and  said.  Suffer  ye  thus  far.  And 
he  touched  his  ear,  and  healed  him.  Then 
Jesus  said  unto  the  chief  priests  and  cap- 
tains of  the  temple  and  the  elders  which 
were  come  to  him.  Be  ye  come  out  as 
asfainst  a  thief,  with  swords  and  staves  ? 
When  I  was  daily  with  you  in  the  temple 
ye  stretched  forth  no  hands  against  me  : 
but  this  is  your  hour,  and  the  power  of 
darkness.  Then  took  they  him,  and  led 
him,  and  brought  him  into  the  high  priest's 
house.  And  Peter  followed  afar  off.  And 
when  they  had  kindled  a  fire  in  the  midst  of 
the  hall,  and  were  set  down  together,  Peter 
sat  down  among  them.  But  a  certain  maid 
beheld  him,  as  he  sat  by  the  fire,  and  ear- 
nestly looked  upon  him,  and  said,  This  man 


THURSDAY  BEFORE  EASTER. 


209 


was  also  with  him.  And  he  denied  him 
saying-,  Woman.  I  linow.him  not.  And  af- 
ter a  htttle  while,  another  saw  him,  and  said, 
Thou  art  also  of  them.  And  Peter  said, 
Man,  I  am  not.  And  about  the  space  of 
one  hour  after,  another  confidently  affirmed, 
saying.  Of  a  truth,  this  fellow  also  was  with 
him  ;  for  he  is  a  Galilean.  And  Peter  said, 
Man,  I  know  not  what  thou  sayest.  And 
immediately,  while  he  yet  spake,  the  cock 
crew.  And  the  Lord  turned,  and  looked 
upon  Peter;  and  Peter  remembered  the 
word  of  the  Lord,  how  he  said  unto  him. 
Before  the  cock  crow,  thou  shalt  deny  me 
thrice.  And  Peter  went  out  and  wept  bitter- 
ly. And  the  men  that  held  Jesus  mocked 
him,  and  smote  him.  And  when  they  had 
blindfolded  him,  they  struck  him  on  the 
face,  and  asked  him,  saying.  Prophesy,  who 
is  it  that  smote  thee  ?  And  many  other 
things  blasphemously   spake   they   against 

from  all  iniquity,  and  purify  .unto  himself  a  peculiar 
people,  zealous  of  good  works.     Tit.  ii.  14. 

Bp.  Sandford. 

(91.)  The  Gospel  of  this  day,  amongst  many 
other  important  particulars,  relates  the  institution 
of  the  Lord's  Supper:  of  which  the  Church  re- 
quires a  devout  participation  from  every  member 
of  proper  years  and  understanding  at  the  approach- 
ing festival  of  Easter. 

If  ever  our  devotions  can  be  exalted  to  a  pitch, 
in  any  degree  worthy  of  those  blessed  mysteries ; 
sure  it  must  be  then,  when  the  repeated  contempla- 
tioA  of  our  Lord's  glorious  achievements  for  us  has 
raised  our  heavy  souls,  and  put  them  on  the  wing. 
If  ever  our  faith  in  Christ  be  lively  and  stedfast ;  it 
is  then  most  like  to  be  so,  when  we  celebrate  his 
conquest  over  death  and  hell,  and  take  courage, 
from  the  rout  now  given  to  his  enemies  and  ours. 
If  ever  we  be  touched  with  deep  and  tender  re- 
morse, and  melt  into  penitential  tears,  and  heartily 
abhor  our  faults  and  follies,  and  ourselves  for  them ; 
sure,  this  will  be  the  efi'ect  of  reading,  hearing,  re- 
collecting, our  Redeemer's  sufferings  :  the  bitter- 
ness of  his  bodily  pains,  the  anguish  of  soul,  and 
the' dreadful  punishment  inflicted  upon  sin,  in  his 
person.  If  ever  the  love  of  Christ  commit  a  holy 
violence  upon  our  hearts,  "and  constrain  us  to 
obedience :"  when  are  we  so  prepared  to  submit 
to,  and  be  vanquished  by  it,  as  now  that  Jesus  Christ 
is  crucified  in  our  ears,  and  before  our  eyes,  for  a 
whole  week  together;  and  hath  thereby  so  fully 
possessed  us  with  ideas  of  his  most  astonishing 
kindness  and  condescension  ? 

So  fit,  so  advantageous  a  time  is  this,  for  feeding 
on  the  body  of  our  Lord :  so  scandalous  is  it,  not 
now  to  "  do  this"  in  remembrance  of  him ;  so  much 
27 


him.  And,  as  soon  as  it  was  day,  the  elders 
of  the  people,  and  the  chief  priests,  and 
the  scribes  came  together,  and  led  him  in- 
to their  council,  saying,  Art  thou  the  Christ  ? 
Tell  us.  And  he  said  unto  them,  If  1  tell 
yon,  ye  will  not  believe  :  and  if  1  also  ask 
you,  ye  will  not  answer  me,  nor  let  me  go. 
Hereafter  shall  the  Son  of  man  sit  on  the 
right  hand  of  the  power  of  God.  Then 
said  they  all.  Art  thou  then  the  Son  of  God  ? 
And  he  said  unto  them.  Ye  say  that  I  am. 
And  they  said.  What  need  we  any  further 
witness  ?  for  we  ourseli'-es  have  heard  of  his 
own  mouth,  (9L) 


^Thurstras  before  Sa.stcr.  (92.) 

The  Epistle.     1  Cor.  xi.  17. 

IN  this  that  I  declare  unto  you,  I  praise 

you  not ;  that  you  come  together  not  for  the 

better,  but  for  the  worse.     For,  first  of  all, 

to  be  feared,  that  they  do  not  remember  Christ  at 
all  to  purpose,  who  refuse  this  respect  to  his  com- 
mand, his  person,  his  suiferings  ;  and  cannot  be 
prevailed  upon  to  remember  him  in  the  method  of 
his  own  appointing.  Dean  Stanhope. 

(92.)  The  Thursday  before  Easter  being  the  day 
on  which  our  Lord  washed  the  feet  of  his  Disciples 
(as  is  recorded  in  the  second  Lesson  at  Morning 
Prayer)  and  commanded  them  to  wash  one  ano- 
ther's feet,  is  called  in  Latin  dies  Mandati,  the 
day  of  the  command,  or  as  we  commonly  speak, 
Mandy  Thursday.  This  practice  was  long  kept 
up,  and  more  especially  in  the  monasteries.  It  was 
intended  not  only  to  renew  the  memory  of  what 
Christ  had  done,  but  to  exercise  a  real  act  of  chari- 
ty. After  the  ceremony  liberal  donations  were 
made  to  the  poor  of  clothing  and  of  silver  money, 
and  refreshment  was  given  them  to  mitigate  the 
severity  of  the  fast.  As  this  act  of  our  Lord  was 
not  esteemed  to  be  sacerdotal,  the  laity  conceived 
that  they  had  an  equal  right  with  popes,  bishops, 
and  priests,  to  imitate  his  example  of  humanity 
and  charity.  The  rich  and  the  noble,  kings  and 
emperors,  thought  it  an  honourable  distinction  to 
wash  the  feet  of  the  poor,  and  more  especially  to 
distribute  alms. 

It  is  hardly  necessary  to  note,  that  the  donations 
dispensed  on  Maundy  Thursday,  at  St.  James's, 
are  a  continuance  of  this  practice.  It  was  custom- 
ary in  most  of  the  places  where  the  ceremony  was 
retained,  to  wash  the  feet  of  twelve  poor  persons, 
that  being  the  number  of  the  Apostles.  The  an- 
cient Kings  of  England  washed  the  feet  of  a  ntim- 
ber  equal  to  that  of  the  years  which  they  had 
reigned.  Maude  signified  alms  or  donations,  and 
the  basket  which  held  the  bread  and  silver  money 


210 


THURSDAY  BEFORE  EASTER. 


wlien  ye  come  together  in  the  church,  I 
hear  that  there  be  divisions  among  you ; 
and  I  partly  beheve  it.  For  there  must  be 
also  heresies  among  you,  that  they  which 
are  approved  may  be  made  manifest  among 
you.  When  ye  come  together  therefore  in- 
to one  place,  this  is  not  to  eat  the  Lord's 
supper.  For  in  eating  every  one  taketh  be- 
fore other  his  own  supper :  and  one  is  lum- 
gry,  and  another  is  drunken.  What,  have 
ye  not  houses  to  eat  and  to  drink  in  ?  or  de- 
spise ye  the  church  of  God,  and  shame  them 
fhat  have  not  ?  What  shall  I  say  to  you  ? 
shall  I  praise  you  in  this  ?  I  praise  you  not. 
For  I  have  received  of  the  Lord  that  which 
also  I  delivered  unto  you,  That  the  Lord 
Jesus,  the  same  night  in  which  he  was  be- 
trayed, took  bread,  and  when  he  had  given 
thanks,  he  brake  it,  and  said,  Take,  eat ;  this 
is  my  body,  which  is  broken  for  you  :  this 
do  in  remembrance  of  me.  After  the  same 
manner  also  he  took  the  cup,  when  he  had 
supped,  saying.  This  cup  is  the  new  testa- 
ment in  my  blood :  this  do  ye,  as  oft  as  ye 
drink  it,  in  remembrance  of  me.  For  as 
often  as  ye  eat  this  bread,  and  drink  this 

was  even  within  my  remembrance  called  the 
Maundy-basket.  In  some  of  the  Western  coun- 
ties, the  common  name  of  a  baker's  basket  is  at 
this  day  mand,  or  maund.     See  Spelman's  Gloss. 

On  this  day  was  performed  the  solemn  ablution 
of  the  catechumens  prior  to  their  baptism.  For 
the  choice  of  this  day  Austin  assigns  a  reason 
which  would  equally  serve  for  any  other  day.  The 
svashing  was  afterwards  laid  aside. 

On  this  day  likewise  Christ  instituted  the  com- 
memoration of  his  death.  The  Epistle,  therefore, 
from  St.  Paul  is  peculiarly  suitable  ;  for  on  this  day, 
in  the  ancient  Church,  the  Sacrament  was  uni- 
formly celebrated,  as  well  as  originally  instituted. 
It  Avas  commonly  administered  twice,  but  not  to 
the  same  persons  ;  in  one  part  of  the  day  to  such 
as  were  unable  to  bear  long  fasting,  and  in  the 
evening  to  those  that  had  fasted  all  the  day.  Yet 
some  dined  in  the  evening,  before  they  received  the 
Sacrament. 

This  was  likewise  the  day  on  which  the  peni- 
tents, who  had  been  excluded  since  the  begianing 
of  Lent,  were  by  absolution,  or  reconciliation,  re- 
admitted into  the  Church.  All  the  doors  were 
thrown  open  to  intimate  that  penitent  ofiFenders, 
whether  they  came  from  the  east  or  the  west,  from 
the  north  or  from  the  south,  or  from  whatever 
quarter  of  the  world,  would  be  received  into  the 
bosom  of  the  Church,  and  into  the  arms  of  divine 
mercy.  Shepherd. 

The  Gospel  for  this  day  is  suitable  to  the  time, 


cup,  ye  do  show  the  Lord's  death  til'  he 
come.  Wherefore,  whosoever  shall  eat  this 
bread,  and  drink  this  cup  of  the  Lord,  un- 
worthily, shall  be  guilty  of  the  body  and 
blood  of  the  Lord.  But  let  a  man  examine 
himself,  and  so  let  him  eat  of  that  bread, 
and  drink  of  that  cup.  For  he  that  eateth 
and  drinketh  un\\»)rlhily,  eateth  and  drink- 
eth  damnation  to  himself,  not  discerning  the 
Lord's  body.  For  this  cause  many  are 
weak  and  sickly  among  you,  and  many 
sleep.  For  if  we  would  judge  ourselves, 
we  should  not  be  judged.  But  when  we 
are  judged,  we  are  chastened  of  the  Lord, 
that  we  should  not  be  condemned  with  the 
world.  Wherefore,  my  brethren,  when  ye 
come  together  to  eat,  tarry  one  for  another. 
And  if  any  man  hunger,  let  him  eat  at 
home  ;  that  ye  come  not  together  unto  con- 
demnation. And  the  rest  will  I  set  in  order 
when  I  come.  (93.) 

The   Gospel.     St.  Luke  xxiii.  1. 
THE  whole  multitude  of  them  arose,  and 
led  him  unto  Pilate.     And  they  began  to  ac- 
cuse him,  saying,  We  found  this  fellow  per- 
verting the   nation,  and  forbidding  to  give 

as  treating  of  our  Saviour's  passion:  but  the  Epis- 
tle is  something  different,  containing  an  account  of 
the  institution  of  the  Lord's  Supper :  the  constant 
celebration  of  which  on  this'  day,  both  in  the  morn- 
ing and  in  the  evening,  after  supper,  in  commemo- 
ration of  its  being  first  instituted  at  that  time,  ren- 
dered that  portion  of  Scripture  very  suitable  to  the 
day.  Wheatly. 

(93.)  With  respect  to  two  mistaken  notions  about 
receiving  the  blessed  Sacrament  of  the  Lord's 
Supper,  which  persons  pretend  to  ground  on  this 
passage,  it  may  be  remarked,  3.  That  the  damna- 
tion, which  St.  Paul  speaks  oCisnot  eternal  misery, 
but  temporal  punishments  :  2.  That  the  unworthi- 
ness,  of  which  he  speaks,  is  not,  nor  can  it  be,  such 
as  persons  can  be  now  guilty  of.  It  is  readily  al- 
lowed, that  men  may  be  under  the  danger  of  re- 
ceiving unworthily  on  other  accounts.  But  how 
does  St.  Paul  proceed  on  this  occasion  ?  By  his 
expressions  in  the  25th  and  26th  versus  he  abun- 
dantly intimates  that  this  duty  ought  to  be  perform- 
ed. And  after  denouncing  the  judgments  of  God 
against  unworthy  communicants,  he  exhorts  them, 
not  to  consult  their  safety  by  abstaining  altogether, 
but  by  "examining  and  judging  themselves,  and  so 
eating  of  that  bread  and  drinking  of  that  cup." 
(ver.  28.)  In  short,  he  that  comes  not,  and  he  that 
comes  unworthily,  are  both  in  a  dangerous  state ; 
the  former  because  he  will  not  use  his  best  remedy  ; 
the  latter,  because  he  profanes  and  abuses  his  best 
remedy.     And  there  is  but  one  way  for  both  to  be 


THURSDAY  BEFORE  EASTER. 


211 


tribute  to  Csesar,  say  ins:,  that  he  himself  is 
Christ,  a  king.  And  Pilate  asked  him,  say- 
ing, Art  thou  the  King  of  the  Jews  ?  And  he 
answered  him,  and  said.  Thou  sayest  it. 
Then  said  Pilate  to  the  chief  priests  and  to 
the  people,  1  find  no  fault  in  this  man. 
And  they  were  the  more  fierce,  saying,  he 
stirreth  up  the  people,  teaching  throughout 
all  Jewry,  beginning  from  Galilee  to  this 
place.  When  Pilate  heard  of  Galilee,  he 
asked  whether  the  man  were  a  Galilean. 
And  as  soon  as  he  knew  that  he  belonged 
Vinto  Herod's  jurisdiction,  he  sent  him  to 
Herod,  who  himself  was  also  at  Jerusalem 
at  that  time.  And  when  Herod  saw  Jesus 
he  was  exceeding  glad  ;  for  he  was  desirous 
to  see  him  of  a  long  season,  because  he  had 
heard  many  things  of  him  ;  and  he  hoped  to 
have  seen  some  miracle  done  by  him.  Then 
he  questioned  with  him  in  many  words  ; 
but  he  answered  him  nothing.  And  the 
chief  priests  and  scribes  stood  and  vehe- 
mently accused  him.  And  Herod  with  his 
men  of  war  set  him  at  naught,  and  mocked 
him,  and  arrayed  him  in  a  gorgeous  robe, 
and  sent  him  again  to  Pilate.  And  the 
same  day  Pilate  and  Herod  were  made 
friends  together ;  for  before,  they  were  at 
enmity  between  themselves.  And  Pilate, 
when  he  had  called  together  the  chief 
priests,  and  the  rulers,  and  the  people,  said 
unto  them,  Ye  have  brought  this  man  unto 
me,  as  one  that  perverteth  the  people  :  and 
behold.  I,  having  examined  him  before  you. 
have  found  no  fault  in  this  man,  touching 
those  things  whereof '  ye  accuse  him:  No, 
nor  yet  Herod  :  for  I  sent  you  to  him  ;  and 

safe :  namely,  by  coming  as  often,  and  as  well  pre- 
pared as  they  can ;  and  then  God  will  not  fail  to 
forgive,  and  kindly  to  accept  them. 

As  to  the  necessary  preparation,  it  may  be  said, 
that  no  man  who  leads  a  good  life  can  ever  be  un- 
prepared for  the  Lord's  Supper  ;  and  no  man,  who 
leads  a  bad  one,  can  come  prepared  to  that  or  to 
any  other  Christian  ordinance  whatever.  Unpre- 
paredness  is  sometimes  alleged  for  not  communi- 
cating :  by  which  is  meant  the  want  of  leisure  to 
retire  so  many  hours,  or  to  say  so  many  prayers, 
before  each  communion.  These  are,  no  question, 
very  proper  exercises,  when  men  have  opportuni- 
ties for  them ;  and  no  man  can  take  too  much  pains 
with  himself,  to  afflict  his  soul  with  remorse,  or  to 
raise  his  affections  and  devotion,  on  such  occasions. 
But  to  think,  that  by  these  meditations  and  prayers 
we  are,  and  that  without  them  we  cannot  be,  pre- 
pared, is  rank  superstition,  and  an  error,  that  draws 
a  world  of  ill  consequences  after  it.     For  even 


lo,  nothing  worthy  of  death  is  done  unto  lum, 
I  will  therefore  chastise  him,  and  release 
him.  (For  of  necessity  he  must  release  one 
unto  them  at  the  feast.)  And  they  cried 
out  all  at  once,  saying,  Away  with  this  man, 
and  release  unto  ns  Barabbas  ;  (who,  for  a 
certain  sedition  made  in  the  cUy,  and  for 
murder,  was  cast  into  prison.)  Pilate,  there- 
fore, willing  to  release  Jesns,  spake  aorain  to 
them.  But  they  cried,  saying,  Crucify  him, 
crucify  him.  And  he  said  nnto  them  the 
third  time,  Why,  what  evil  hath  he  done? 
I  have  found  no  cause  of  death  in  him :  I 
will  therefore  chastise  him,  and  let  him  go. 
And  they  were  instant  with  loud  voices,  re- 
quiring that  he  might  be  crucified  :  and  the 
voices  of  them,  and  of  the  chief  priests  pre- 
vailed. And  Pilate  gave  sentence  that  it 
should  be  as  ihey  required.  And  he  releas- 
ed unto  them  him  that  for  sedition  and  mur- 
der was  cast  into  prison,  whom  they  had  de- 
sired :  but  he  delivered  Jesus  to  their  will. 
And  as  they  led  him  away,  they  laid  hold 
upoH  one  Simon,  a  Cyrenian.  coming  out  of 
the  country,  and  on  him  they  laid  the  cross, 
that  he  might  bear  it  after  Jesus.  And  there 
followed  him  a  great  company  of  people, 
and  of  women,  who  also  bewailed  and  la- 
mented him.  But  Jesus,  turning  unto  them, 
said,  Daughters  of  Jerusalem,  weep  not  for 
me,  but  weep  for  yourselves,  and  for  your 
children.  For  behold,  the  days  are  coming, 
in  the  which  they  shall  say.  Blessed  are  the 
barren,  and  the  wombs  that  never  bare,  and 
the  paps  which  never  gave  suck.  Then 
shall  they  begin-  to  say  to  the  mountains, 
Fall  on  tis ;  and   to  the   hills,   Cover  us. 

those  prayers,  if  we  hold  fa,st  any  darling  lust,  af^ 
an  abomination ;  an  hypocrisy  that  mocks  God, 
and  deludes  one's  own  soul.  And  I  wish  all  peo- 
ple could  be  made  duly  sensible,  that  although  a 
"  week's  preparation,"  Avhen  such  extraordinary  ad- 
dresses are  added  to  a  "conscience  void  of  offence 
toward  God  and  toward  man,"  may  be  exceeding 
well;  yet  nothing  can  be  depended  upon,  but  a 
communicating  frequently  and  reverently  ;  and  liv- 
ing, as  if  we  were  every  day  to  communicate,  be- 
tween one  opportunity  and  another.  To  cease  to 
do  evil,  and  learn  to  do  well ;  to  love  God  and  keep 
his  commandments ;  to  follow  the  works  of  our 
calling  with  industry  ;  and  to  provide  for  our  fami- 
lies with  honesty  ;  to  trust  to  God's  providence, 
and  be  content  with  our  condition ;  to  preserve 
unity  in  the  Church,  peace  and  order  in  the  state; 
to  study  to  be  quiet,  to  do  our  own  business,  and 
the  duty  of  the  capacity  and  the  relations  we  stand 
in:  to  abhor  uncleanness,  and  evil-speaking,  and 


212 


THURSDAY  BEFORE  EASTER. 


For  if  they  do  these  things  in  a  orreen  tree, 
what  shall  be  done  in.  the  dry  ?  And  there 
were  also  two  other,  malefactors,  led  with 
him  to  be  put  to  death.  And  when  they 
were  come  to  the  place  which  is  called  Cal- 
vary, there  they  crncified  him,  and  the  mal- 
v.factors ;  one  on  the  right  hand,  and  the 
other  on  the  left.  Then  said  Jesus,  Father, 
forgive  them,  tor  thev  know  not  what  they 
do.  And  they  parted  his  raiment,  and  cast 
lots.  And  the  people  stood  beholding  :  and 
the  rulers  also  witii  them  derided  him,  say- 
ing, He  saved  others  ;  let  him  save  himself, 
if  he  be  Christ,  the  chosen  of  God.  And  the 
soldiers  also  mocked  him,  coming  to  hnn, 
and  offering  him  vinegar,  and  saying.  If  thou 
be  the  King  of  the  Jews,  save  thyself.  And 
a  superscription  also  was  written  over  him 
in  letters  of  Greek,  and  Latin,  and  Hebrew, 
THIS  IS  THE  KING  OF  THE  JEWS. 
And  one  of  the  malefactors  which  were  hang- 
ed railed  on  him,  saying.  If  thou  be  Christ 
save  tliyself  and  us.  Bui  tlie  other  answer- 
ing, rebuked  him,  sayiuff,  Dost  not  thou  fear 

all  uncharitableness ;  this  is  true  preparation.  And 
he  that  thus  communicates,  though  at  a  minute's 
\varnin2;,  will  never  be  rejected  of  God,  or  deserve 
to  be  condemned  by  men.  And  therefore  men 
would  do  well  to  consider  this  ;  and,  how  they  can 
answer,  either  living  out  of  such  a  state,  or  neglect- 
ing the  Sacrament,  when  they  are  in  it. 

Dean  Stanhope. 
(94.)  The  case  of  the  penitent  thief,  recorded  in 
tlie  Gospel  of  the  day,  is  an  useful  subject  for  ouv 
reflections,  because  sometimes  made  the  ground 
of  a  false  security.     For  when  this  action  comes 
to  be  thoroughly  weighed,  some    things  will  be 
found  in  it  very  extraordinary,  some  that  seldom 
have,  some  that  can  never  have,  a  parallel.     This 
man,  it  is  probable,  had  never  seen  or  heard  of 
Christ  before  ;  or,  if  he  had,  it  is  yet  more  strange, 
that  he,  who  had  stood  out  till  then,  should  come 
in  to   the   acknowledgment  of  him   now.     Now, 
when  his  enemies  were  insulting  over  him,  when 
his  own  disciples  and  the  companions  of  his  preach- 
ing and  miracles  had  forsaken  him ;  when   they, 
who  once  "  trusted  it  had  been  he,  who  should 
have  redeemed  Israel,"  despairedof  him  ;  when  the 
companion   of  his  wickedness  was  at  the  same 
time    reproaching     and   blaspheming    him;    that 
/       he,  I  say,  should,  in  this  lowest  ebb  of  misery,  and 
shame,  and  scorn,  that  ever  the  Son  of  God  did 
or    could   stoop  to,  throw  himself  upon  his  pro- 
tection,  acknowledge    his  kingdom,   believe  him 
Lord  of  a  future  and  better  state,  and  the  disposer 
of  rewards  and  happmess  after  death  ;  and  all  this 
upon  so  surprising  a  conviction,  and  m  answer  to 


God,  seeing  thou  art  in  the  same  condemna- 
tion? And  we  indeed  justly  ;  for  we  receive 
the  due  reward  of  our  deeds  :  but  this  man 
hath  done  nothing  amiss.  And  he  said  un- 
to Jesus,  Lord,  remember  me  when  thou 
comest  into  thy  kingdom.  And  Jesus  said 
unto  him,  Verily  I  say  unto  thee,  To-day 
shalt  thou  be  with  me  in  paradise.  And  it 
was  about  the  sixth  hour,  and  there  wns 
darkness  over  all  the  earth  until  the  ninth 
hour.  And  the  sun  was  darkened,  and  the 
vail  of  the  temple  \vas  rent  in  the  midst. 
And  when  Jesus  had  cried  with  a  loud 
voice,  he  said.  Father,  into  th\^  hands  I  com- 
mend my  spirit:  and  having  said  thus,  he 
gave  up  the  ghost.  Now  when  the  Centu- 
rion saw  what  was  done,  he  glorified  God, 
saying,  Certainly,  this  was  a  righteous  man. 
And  all  the  people  that  came  together  to 
that  sight,  beholding  the  things  that  were 
done,  smote  their  breasts  and  returned. 
And  all  his  acquaintance,  and  the  women 
that  followed  him  from  Galilee,  stood  afar 
off,  beholding  these  things.  (94.) 

the  very  first  calls  of  grace  ;  this  argues  so  ingen- 
uous a  temper,  so  noble  and  so  bold  a  faith,  as 
never  was  out-done,  as  never  can  in  all  respects  be 
equalled,  except  the  same  Jesus  were  again  to  be 
crucified.  For  no  man's  conversion  ever  had,  ever 
can  have,  upon  other  terras,  the  same  disadvan- 
tages and  discouragements,  which  this  man's  la- 
boured under,  and  so  generously  overcame. 

Might  not  then  St.  Chrysostom,  as  with  great 
force  he  does,  rebuke  the  impudence  of  those  late 
penitents,  who  presume  to  take  sanctuary  in  this 
example  ?  Them,  who  live  under  the  ministry  of 
the  Gospel,  and  enjoy  both  the  outward  calls  of 
God's  word,  and  the  inward  solicitations  of  his 
Spirit,  but  turn  the  deaf  ear  continually  to  both? 
Who  profess  to  believe  a  risen  and  glorified  Re- 
deemer, to  expect  him  as  their  Judge,  and  call  him 
Lord  and  King,  and  have  listed  themselves  in  his 
service  by  baptism,  but  pay  him  no  degree  of  that 
respect  which  this  stranger  did,  when  he  had  ren- 
dered himself  of  no  reputation,  and  appeared  in 
the  guise  of  the  vilest  malefactor?  This  certainly 
shews  such  a  difference  as  must,  if  reflected  on, 
convince  all  wilful  delayers  of  repentance,  that  they 
have  no  precedent  to  produce  for  their  confidence. 
Indeed,  their  state  is  as  unlike  to  his,  as  that  of  a 
conversion  astonishingly  speedy  and  gallant,  is  to 
an  obstinate  backwardness  and  delay :  and  the  on- 
ly part  of  the  comparison  that  holds,  is  that  of 
death  being  at  the  door. 

That  God  should  communicate  the  assistance  of 
his  grace  very  liberally,  to  one  so  disposed  to  close 
with  the  first  motions  of  it,  as  this  thief,  agrees 


GOOD  FRIDAY. 


213 


Offootf  JFritra?).  (95.) 

77te  Collects. 

ALMIGHTY  God,  we  beseech  thee  gra- 
ciously to  behold  this  thy  family,  for  which 
our  Lord  Jesus  Christ  was  contented  to  be 
betrayed,  and  given  up  into  the  hands  of 
wicked  men,  and  to  sutler  death  upon  the 
cross,  who  now  liveth  and  reigneth  with 
thee  and  the  Holy  Ghost,  ever  one  God, 
world  without  end.     Amen. 

with  those  exalted  notions  of  his  goodness,  which 
both  reason  and  revelation  have  given  us.  But  what 
assurance  can  we  have  from  either,  of  his  readiness 
to  assist  and  bring  over  those  who  have  received  it 
in  vain  ?  Why  should  they  suppose,  that  a  Spirit, 
so  often  driven  away,  will  be  at  their  call  when- 
ever they  please,  and,  by  a  more  than  common  in- 
fluence, work  in  them  a  change,  just  when  they 
come  to  die,  which  they  would  never  be  prevailed 
upon  to  concur  with,  or  consent  to,  in  the  whole 
course  of  their  lives  ?  No,  no.  If  these  men  are 
desirous  to  find  a  parallel,  they  have  it  here  at 
hand.  The  other  thief,  who  Avent  out  of  the  world 
railing  and  reviling,  is  much  more  likely  to  be  the 
true  emblem  of  their  sad  condition.  He  is  far  from 
being  the  only  instance  of  a  wicked  creature,  given 
up  by  God  at  his  last  hour;  but  the  penitent  thief 
is  the  only  one  we  are  sure  of,  reclaimed  at  his  last 
hour:  and  this  too  such  a  one  as  cannot  be  drawn 
into  consequence  by  any  Christian,  by  reason  of 
those  many  circumstances,  in  which  it  is  not  so 
much  as  possible  for  this  case  to  agree  with  that  of 
any,  who  shall  presume  to  defer  his  repentance, 
though  but  liU  the  next  hour. 

Let  us  therefore  deal  fairly  with  ourselves, 
and  not  read  this  story  by  halves.  Let  us  in  it 
contemplate  the  justice  of  a  provoked,  as  well  as 
the  mercy  of  a  forgiving,  God.  If  "  to-day,  while 
it  is  called  to-day,"  we  do  our  part ;  we  have  a 
title  to  the  consolations  of  this  case.  If  we  put  off 
from  day  to  day',  and  continue  to  harden  our  hearts  ; 
it  contains  not  one  syllable  of  comfort  for  us,  but  all 
we  build  upon  it  is  without  foundation.  The  ex- 
tent of  our  lives  we  cannot,  but  the  difficulties  of  a 
death-bed  repentance  we  may,  certainly  know. 
And,  if  once  matters  come  to  this  pays,  we  cannot 
be  sure  of  the  power,  nay  we  cannot  be  sure  of  so 
much  as  the  will  to  repent.  But  supposing  this  also 
/  J  not  to  be  denied  us  we  cannot  have  the  same  assur- 
ance of  being  then  accepted,  which  this  thief  had. 
For  many  things,  at  such  a  time,  concur  to  deceive 
us:  and  whether  the  good  purposes,  then  raised  in 
our  minds,  would  be  steadfast  and  perpetual,  God  on- 
ly can  foresee.  We  find  by  experience  that  many 
who  have  resolved  well,  if  God  grant  an  unexpected 
recovery,  relapse  into  their  old  impieties ;  and  do  not 


ALMIGHTY  and  everlasting  God,  by 
whose  Spirit  the  whole  body  of  tlie  church 
is  go\rerned  and  sanctified  ;  receive  our  sup- 
plications and  prayers,  which  we  offer  be- 
fore thee  for  all  estates  of  men  in  thy  holy 
church,  that  every  member  of  the  same,  in 
his  vocation  and  ministry,  may  truly  and 
godly  serve  thee,  through  our  Lord  and  Sa- 
viour Jesus  Christ.     Amen. 

O  MERCIFUL  God,  who  hast  made  all 
men,  and    hatest   nothing   that   thou    hast 

only  deceive  others,  but  themselves  too.  The  only 
course  then  to  be  safe  and  easy,  is  to  repent  so  early, 
that  the  fruits  may  put  the  sincerity  of  our  change 
past  any  doubt.  For  we  can  never  have  too  mean  a 
thought  of  doing  this  upon  beds  of  languishing,  and 
at  the  approach  of  death.  And  the  most  that  ought  to 
be  said  in  favour  of  such  a  delay,  is  not  to  pronounce 
it  altogether  desperate.  But  this  is  a  danger, 
which,  I  hope,  the  due  observance  of  this  holy  sea- 
son we  are  now  in  hath  delivered  us  from.  And. 
if  so,  then  may  we.  with  great  equanimity,  imitate 
our  blessed  Lord,  in  that  act,  which  is  described 
in  these  lyords,  (ver.  46,)  "Father,  into  thy  hands 
I  commend  my  spirit."  Dean  Stanhope. 

(95.)  This  day  received  its  name  from  the  bless- 
ed effects  of  our  Saviour's  sufferings,  which  are  the 
ground  of  all  our  joy,  and  from  those  unspeakable 
good  things  he  hath  purchased  for  us  by  his  death, 
whereby  the  blessed  Jesus  made  expiation  for 
the  sins  of  the  whole  world,  and,  by  the  shedding 
his  own  blood,  obtained  eternal  redemption  for  us. 
Among  the  Saxons  it  was  called  Long  Friday ; 
but  for  what  reasons  (excepting  for  the  long  fast- 
ings and  offices  they  then  used)  does  not  appear. 

2.  The  commemoration  of  our  Saviour's  suffer- 
ings hath  been  kept  from  the  very  first  age  of 
Christianity,  and  was  always  observed  as  a  day 
of  the  strictest  fasting  and  humiliation  ;  not  that 
the  grief  and  affliction  they  then  expressed  did 
arise  from  the  loss  they  sustained,  but  from  a  sense 
of  the  guilt  of  the  sins  of  the  whole  v/orld,  which 
drew  upon  our  blessed  Redeemer  that  painful  and 
shameful  death  of  the  cross. 

3.  The  Gospel  for  this  day  (besides  its  coming 
in  course)  is  properly  taken  out  of  St.  John  rather 
than  any  other  Evangelist,  because  he  was  the  on- 
ly one  that  was  present  at  the  passion,  and  stood  by 
the  cross  while  others  fled  :  and  therefore,  the  passion 
being  as  it  wete  represented  before  our  eyes,  his  tes- 
timony is  read  who  saw  it  himself,  and  from  whose 
example  we  mav  learn  not  to  be  ashamed  or  afraid 
of  the  cross  of  Christ.  The  Epistle  proves  from  the 
insufficiency  of  the  Jewish  sacrifices,  that  they  only 
typified  a  more  sufficient  one,  which  the  Son  of 
God  did  as  on  this  day  offer  up,  and  by  one  obla- 
tion of  himself  then  made  upon  a  cross,  completed 


214 


GOOD  FRIDAY. 


made,  nor  desirest  the  death  of  a  sinner,  but 
rather  that  he  should  be  converted  and  live  ; 
have  mercy  upon  all  Jews,  Turks,  infidels, 
and  heretics  ;  and  take  honi  them  all  igno- 
rance, hardness  of  heart,  and  contempt  of 
thy  word  ;  and  so  fetch  tliem  home,  blessed 
Lord,  to  thy  flock,  that  they  may  be  saved 
among  the  remnant  of  the  true  Israelites, 
and  be  made  one  fold  under  one  Shepherd, 
Jesus  Christ  our  Lord,  who  Uveth  and  reign- 
all  the  other  sacrifices,  (which  Avere  only  shadows 
of  this)  and  made  full  satisfaction  for  the  sins  of 
the  whole  world.  In  imitation  of  which  divine 
and  infinite  love,  the  Church  endeavoiirs  to  shew 
her  charily  to  be  houndless  and  unlimited,  by  pray- 
ing in  one  of  the  proper  Collects,  that  the  effects  of 
Christ's  death  may  be  as  universal  as  the  design  of 
It,  namely,  that  it  may  tend  to  the  salvation  of  all, 
Jews,  Turks,  Infidels  and  Hereticts. 

4.  How  suitable  the  proper  Psalms  are  to  the  day, 
is  obvious  to  any  one  that  reads  them  with  a  due 
attention :  they  were  all  composed  by  David  in 
times  of  the  greatest  calamity  and  distress,  and  do 
most  of  them  belong  mystically  to  the  crucifixion 
of  our  Saviour;  especially  the  twenty -second,  which 
:s  the  first  for  the  morning,  which  was  in  several  pas- 
sages literally  fulfilled  by  his  sufferings,  and,  cither 
part  of  it,  or  all,  recited  by  him  upon  the  cross. 
And  for  that  reason  (as  St.  Austin  tells  us)  was  al- 
ways used  upon  that  day  by  the  African  Church. 

5  The  first  Lesson  for  the  morning  is  Genesis 
xxii,  containing  an  account  of  Abraham's  readiness 
to  offer  up  his  son  ;  t|iereby  typifying  that  perfect 
oblation  whiclv  was  this'  day  made  by  the  Son  of 
God :  which  was  th,ought  so  proper  a  Lesson  for 
this  occasion,  that  the  Church  used  it  upon  this 
day  in  St.  Austin's  time.  The  second  Lesson  is 
St.  John  xviii,  which  needs  no  explanation.  The 
first  Lesson  for  the  evening  contains  a  clear  pro- 
phecy of  the  passion  of  Christ,  and  of  the  benefits 
which  the  Church  thereby  receives.  The  second 
Lesson  exhorts  us  to  patience  under  aiflictions, 
from  the  example  of  Christ,  who  suffered  so  much 
for  us.  Wheatly. 

Early  on  the  morning  of  this  dismal  day,  Jesus 
Christ  the  eternal  Son  of  God,  the  prince  of  glory, 
the  heir  of  everlasting  bliss,  the  promised  Messiah, 
was  rudely  dragged  before  the  Jewish  Sanhedrim 
in  order  to  be  sacrificed  to  the  implacable  malice  of 
his  cruel  and  blood-thirsty  enemies.  To  preserve 
however  the  external  appearance  of  a  trial,  the 
Jews  suborned  persons  of  a  profligate  character  to 
bear  false  Avitness  against  liim,  who  unluckily  vary- 
ing in  their  evidence,  the  high  priest  had  but  one 
expedient  left,  Avhich  he  immediately  put  in  execu- 
tion, by  standing  up  in  the  midst  of  the  assembly 


eth  with  thee  and  the  Holy  Spirit,  one  God, 
world  without  end.     Amen. 

The  Epistle.     Heb.  x.  I. 

THE  law  having  a  shadov/  of  good  things 
to  come,  and  not  the  very  image  of  the 
things,  can  never,  with  those  sacrifices 
which  they  offered  year  by  year  continually, 
make  the  comers  thereunto  perfect.  For 
then  would  they  not  have  ceased  to  be  of- 

and  adjuring  the  holy  Jesus,  in  the  name  of  living 
God,  to  declare  whether  he  was  the  Messiah  the 
Son  of  God^or  not.  The  reverence  which  our 
blessed  Lord  paid  tothat  sacred  name,  obliged  him  in  , 
direct  terms  to  answer,  "  That  he  was  ;  and  that 
of  this  d»^  they  would  be  convinced,  when  they  y 
should  see  him  sitting  on  the  right  hand  of  his  Al- 
mighty Father,  and  coming  in  the  clouds  of  heaven." 
Hereupon  the  high-priest  rent  his  clothes,  and  hav- 
ing condemned  him  to  death,  as  guilty  of  blasphemy, 
carried  him  to  the  palace  of  Pontius  Pilate  the  Ro- 
man governor,  desiring  him  to  ratify  their  sentence, 
and  grant  them  a  warrant  for  the  execution  of  it. 

When  the  members  of  the  Sanhedrim  came  to 
the  governor's  palace  they  refused  to  go  into  the 
judgment-hall  for- fear  of  cdntracling  some  pollu- 
tion, and  therefore  Pilate  came  out  unto  them; 
and  as  he  understood  they  had  already  passed  sen- 
tence upon  their  prisoner,  he  demanded  to  know  the  / 
grounds  of  their  accusation  against  him;  but  they  // 
being  unwilling  that  their  proceedings  should  be  un- 
ravelled, returned  a  very  general  answer,  that  if  he 
had  not  been  a  criminal,  they  should  not  have  brought 
him  there.  Pilate  hereupon  imagining  that  the  pro- 
secution mightbe  about  some  matters  relative  to  their 
religion,  desired  they  would  take  back  the  prisoner 
and  judge  him  according  to  their  own  law  ;  but  to 
this  they  replied,  that  it  was  not  permitted  them  to 
put  any  man  to  death. 

The  governor  perceivingby  these  reserved  an- 
swers, that  the  Jews  wanted  to  make  him  the  in- 
strument of  their  malice  against  an  innocent  man, 
absolutely  refused  to  intermeddle  in  the  affair,  un- 
less they  would  exhibit  some  articles  of  accusation 
against  him.     Being  thus  hardly  pushed,  and  know-  . 

ing  that  Pilate  was  a  creature  of  the  Roman  court,  / 
and  a  slave  to  its  greatness,  they  alleged  against 
our  Lord,  that  he  was  guilty  of  seditious  practices, 
of  dissuading  the  people  from  paying  tribute  fo 
CfEsar,  and  of  setting  himself  up  for  a  king.  Pilate 
hearing  the  name  of  a  king,  thought  himself  con- 
cerned to  examine  that  point ;  and  therefore  re- 
turning to  the  judgment  hall,  and  seating  himself 
upon  the  tribunal,  he  asked  Jesus,  whether  he  was 
the  king  of  the  Jews  1  Which  our  Lord  did  not 
pretend  tc  deny,  but  then  informed  the  governor, 


GOOD  FRIDAY. 


\„v 


215 


fered  ?  because  that  the  worshippers,  once 
pureed,  should  have  liad  do  more 'conscience 
olsins.  But  in  those  sacrifices  there  is  a 
remembrance  again  made  of  sins  every 
year.  For  it  is  not  possible  that  the  blood 
of  bulls  and  of  goats  should  talce  away 
sins.  Wherefore,  when  he  cometh  uito  the 
world  he  saith,  Sacrifit^e  and  otferino;  thou 
wouldest  not,  but  a  body  hast  thou  prepared 

that  his  kihgdotn  wa^  not. of  this  world,  and  there- 
fore could  give  no  umbrage  to  the  Romans;  for 
that  had  it  been  a  teniporal  kingdom,  his  subjects 
and  followers  would  certainly  have  fought  for  him, 
and  saved  him  from  the  hands  of  the  Jews. 
When  Pilate  heard  that  he  disdained  all  right  to 
secular  kingdoms,  he  thought  he  had  no  business 
to  examine  into  the  right  of  his  spiritual  empire; 
and  therefore  withdrawing  from  the  court  into  the 
vestibulum  where  the  Jews  were  impatiently  expect- 
ing a  ratification  of  their  sentence,  he  contrary  to 
their  hopes  plainly  told  them,  that  he  found  nothing 
worthy  of  death  in  him. 

Enraged  at  this  disappointment,  the  chief-priests 
and  elders  grew  extremely  clamorous,  representing 
our  Lord  as  a  turbulent  mover  of  the  people,  and 
charging  him  with  having  spread  seditious  princi- 
ples through  all  Galilee  and  Judea,  even  to  Jerusa- 
lem. Pilate  understanding  he  was  a  Galilean,  and 
consequently  under  Herod's  jurisdiction,  took  this 
opportunity  of  remitting  him  to  Herod,  \yho  was 
no  less  proud  of  the  honour  done  him  by  Pilate, 
than  glad  of  having  his  curiosity  gratified  ;  as  hav- 
ing heard  much  of  our  Saviour's  fame,  he  expected 
to  see  some  miracle  performed  by  him,  but  found 
himself  sadly  disappointed :  for  though  the  Jews 
still  pursued  him  with  their  clamorous  accusations, 
and  Herod  in  hearing  the  cause  asked  him  several 
questions, yet  could  he  not  obtain  a  single  answer; 
which  made  the  Tetrarch  look  upon  him  as  an  in- 
significant despicable  person,  and  having  therefore 
committed  him  to  the  insults  and  derision  of  his 
guards,  who  used  him  with  the  utmost  indignity, 
he  sent  him  back  again  to  Pilate. 

Our  Lord  being  thus  remanded  back,  Pilate  ad- 
dressed himself  to  the  priests  and  rulers  of  the  peo- 
ple, telling  them,  "  That  though  they  had  brought 
this  man  before  him  as  a  seditious  person,  and  a 
seducer  of  the  people,  yet  upon  examination  he 
could  not  find  him  guilty  of  any  of  the  crimes  laid 
to  his  charge ;  and  this  was  not  his  opinion  only, 
but  Herod's  also,  Avho,  though  a  more  competent 
judge  of  the  affair,  had  no  Avay  signified  that  his 
crimes  were  capital ;  and  therefore  instead  of  tak- 
ing away  his  life,  he  proposed  a  lesser  punishment, 
such  as  scourging  him,  and  then  letting  him  go. 
But  this  lenity  was  so  disagreeable  to  their  enraged 
temper,  that  they  peremptorily  demanded  his  exe- 


me:  in  burnt-ofTerinos  and  sacrifices  for 
sin  thou  hast  had  no  pleasure:  then  said  I, 
Lo,  I  come,  (in  the  voUnne  of  the  book  it  is 
written  of  me,)  todo  thy  will.O  God.  Above, 
when  lie  said,  Sacrifice,  and  ofiermg,  and 
burnt-offerings,  and  ofTering  for  sin,  thou 
Vv'ouldest  not,  neither  hadst  pleasure  therein, 
which  are  ottered  by  the  law  ;  then  said  he, 
Lo,  I  come  to  do  thy  will,  O  God.     He  tak- 

cution,  saying,  crucify  him,  crucify  him.  Pilate 
still  tender  of  shedding  innocent -blood,  expostula- 
ted the  matter  with  them,  desiring  to  know  what 
evil  he  had  done;  but  this  only  rendered  them 
more  importunate  for  a  speedy  execution. 

In  this  dilemma  the  governor  had  one  expedient 
left  to  save  Jesus,  and  which  he  thought  would  not 
fail  of  success.  Every  passover  he  was  obliged  by 
a  certain  custom  to  pardon  one  criminal  whom  the 
Jews  should  nominate  ;  and  therefore  when  the 
people  came  to  solicit  their  usual  favoijr,  he  pro- 
posed tv^o  persons  to  them,  Barabbas,  a  notorious 
malefactor,  and  who  had  fjeen  guilty  of  murder, 
and  Jesus,  who  was  called  Christ ;  not  in  the  least 
doubting  but  that  the  populace,  whom  he  knew 
was  better  inclined  to  our  Lord  than  their  rulers, 
would  have  preferred  an  innocent  man  before  a 
person  guilty  of  so  many  crimes.  Herein  however 
he  was  much  mistaken,  for  the  people  at  the  insti- 
gation of  their  priests,  and  others  in  authority,  re- 
quested that  the  favour  might  be  granted  to  Barab- 
bas.— Whereupon  the  Governor,  desiring  to  knovir 
Avhat  he  was  to  do  with  the  person  Avhom  they  call- 
ed Christ,  they  unanimously  cried  oat,  crucify  him,, 
crucify  him  i  and  as  he  still  persisted  in  his  inno- 
cence, and  proposed  some  lighter  punishment,  they 
began  to  redouble  their  clamours,  and  in  the  most 
peremptory  and  tumultuous  manner  demanded  that 
he  might  be  crucified. 

The  Governor  in  the  mean  time  received  a  mes- 
sage from  his  wife,  desiring  him  by  no  means  to 
condemn  the  innocent  person  who  was  there  before 
him,  because  she  had  that  night  suffered  many 
things  in  a  dream  concerning  him:  this  made  Pi- 
late the  more  earnest  to  release  him,  or,  at  least  to 
spare  his  life  ;  and,  therefore,  in  hopes  of  pacifying 
the  people's  rage,  he  ordered  him  to  be  scourged. 
The  soldiers  who  were  to  do  this,  thinking  it  not 
enough  to  execute  the  governor's  orders,  took  Jesus 
into  the  common  hall,  when  stripping  him  of  his 
own  clothes,  they  put  a  loose  purple  coat  about 
him  for  a  robe  ;  a  wreath  of  thorns  upon  his  head 
for  a  crown ;  and  a  reed  in  his  hand  for  a  sceptre  ; 
and  then  saluted  and  derided  him  with  a  sham  pro- 
fession of  allegiance.  After  this  they  spit  in  his 
face,  smote  him  on  the  cheek,  and  struck  him  over 
the  head  with  his  fantastic  sceptre  ;  and  then  lead- 
ing him  to  a  pillar,  where  they  tied  him  fast,  they 


216 


GOOD  FRIDAY. 


eth  away  the  first,  that  he  may  establish  the 
second.  By  the  wliich  will  we  are  sancti- 
fied, through  the  ofiering  of  the  body  of  Je- 
sus Christ  once  for  all.  And  every  priest 
standeth  daily  ministerinof  and  otfering  of- 
tentimes the  same  sacrifices,  which  can 
never  take  away  sins.  But  this  man,  after 
he  had  oftered  one  sacrifice  ibr  sins,  for  ever 
sat  down  on  the  risjht  hand  of  God.;  from 
henceforth  expecting  till  his  enemies  be 
made  his  footstool.     For  by  one  offering  he 

proceeded  to  scourge  liim  with  such  unrelenting 
cruelty,  that  his  tender  flesh  was  torn  in  pieces,  and 
the  very  pavement  crimsoned  Avith  liis  most  pre- 
cious blood. 

In  this  piteous  plight  Pilate,  in  hopes  of  moving 
the  compassion  of  the  people,  ordered  him  to  be 
brought  forth,  and  when  he  appeared,  said  unto 
them,  behold  the  man ! — behold  this  dismal  spec- 
tacle of  suffering  innocence  !  But  so  far  were 
they  from  melting  at  so  deplorable  a  sight,  that  they 
raised  their  cries  still  louder  and  louder  for  his  cru- 
cifixion ;  and  when  the  governor  still  insisted  on 
his  innocence,  we  have  a  laic,  said  they,  and  by 
our  law  he  ought  to  die  because  he  made  himself 
the  Soil  of  God. 

These  last  Avords  raised  some  terror  in  Pilate, 
and  gave  him  great  uneasiness  ;  for  taking  them 
in  such  a  sense  as  a  heathen  might  well  put  on 
them,  he  began  to  apprehend,  that  if  Ue  should  pro- 
ceed to  pass  sentence  upon  hira,  he  might  destroy 
not  only  an  innocent  person,  but  possibly  some  hero 
or  demi-god,  and  commit  an  act  both  of  impiety  and 
injustice.  He  therefore  returning  with  Jesus  to 
the  judgment-seat  again,  began  to  enquire  into  his 
origin  and  pedigree ;  but  as  it  was  no  part  of  our 
Saviour's  intention  to  escape  death,  he  thought  it 
not  proper  to  say  any  thing  in  his  own  justification ; 
until  his  silence  having  given  the  governor  some 
offence,  (insomuch  that  he  reminded  him  that  his 
life  or  death  depended  upon  him,)  he  replied  that 
he  could  not  have  any  power  over  him,  were  it 
not  permitted  him  from  above,  and  that,  therefore, 
they  who  had  delivered  him  2ip,  had  the  greater 
sin  to  answer  for.  This  reply  made  Pilate  still 
the  more  desirous  to  release  him,  which  the  Jews 
perceiving,  found  out  an  expedient  to  work  upon 
his  fears,  since  they  could  not  divest  him  of  his 
pity  ;  in  short,  they  plainly  told  him,  that  if  he  did 
not  punish  a  man  who  set  himself  up  for  a  king,  he 
was  an  enemy  to  the  Emperor ;  a  menace  which 
he  who  well  knew  the  jealous  temper  of  his  mas- 
ter Tiberius,  and  how  easily  a  misrepresentation 
of  his  proceedings  might  prove  his  ruin,  had  not  the 
courage  to  withstand  ;  and  therefore  he  ordered  Je- 
sus to  be  brought  to  his  public  tribunal,  which  stood 
in  a  paved  place  called  Gabatha,  and  before  he 


hath  perfected  for  ever  them  that  are  sancti- 
fied :  whereof  the  Holy  Ghost  also  is  a  wit- 
ness to  US  :  for  after  that  he  had  said  before, 
This  is  the  covenant  that  I  will  make  with 
them  after  those  days,  saith  the  Lord  ;  1 
will  put  my  laws  into  their  hearts,  and  in 
their  minds  will  I  write  them ;  and  their 
sins  and  iniquities  will  I  remember  no  raoi;^. 
Now,  where  remission  of  these  is,  there  Ts 
no  more  ofiering  for  sin.  Having  there- 
fore,  brethren,  boldness  to  enter  into  the  ho- 

gave  sentence  he  called  for  water,  and  washing  his 
hands,  declared  solemnly  before  all  the  people,  that 
he  was  innocent  of  the  blood  of  this  just  man,  and 
that  they  must  answer  for  it:  whereupon  the  ; 
multitude  impiously  replied.  His  blood  be  on  its 
and  on  our  children !  an  imprecation  black  as 
hell,  and  which  is  still  verified  upon  their  posterity,     i    1^ 

Barabbas  being  now  released  and-  Jesus  con-  i~ 
demned  to  the  cross,  the  soldiers  and  officers,  after 
they  had  repeated  their  former  insults  and  indigni- 
ties, and  laid  a  heavy  cross  upon  his  shoulders, 
led  him  away  to  his  crucifixion  ;  but  when  they 
came  to  the  gate  of  the  city,  his  strength  was  so 
entirely  exhausted,  that  he  was  no  longer  able  to 
stand  under  his  burthen,  whereupon  they  compel- 
led one  Simon,  a  Cyrenian,  to  bear  it  the  rest  of 
the  way. 

Among  the  vast  throngs  of  people  that  attended 
his  execution,  there  were  many,  especially  of  the 
female  sex,  who  could  not  behold  so  dismal  a  spec- 
tacle without  expressing  the  highest  grief  and 
lamentation  ;  which  when  our  Saviour  observed, 
he  lifting  up  his  face,  all  pale  with  pain,  and  dis- 
figured with  blood,  said  unto  them.  Weep  not  for 
me,  but  weep  for  yourselves  and  for  your  chil- 
dren ;  for  the  days  are  coming  in  the  wJiich  ihey 
shall  say,  blessed  are  the  bai^en  and  the  wombs 
that  never  bare,  and  the  paps  which  never  gave 
suck  ;  in  the  which  ye  shall  call  on  the  mountains 
to  fall  on  you,  and  the  hills  to  cover  you,  that  by 
a  sudden  destruction,  ye  may  escape  the  linger- 
ing calamities  of  famine  and  fear,  and  the  hor- 
rors of  a  thousand  deaths. 

Thus  was  the  holy  Jesus  conveyed  out  of  the 
city  to  the  place  of  execution  called  Golgotha ;  a 
place  difficult  of  ascent,  eminent  for  the  publication 
of  shame,  and  notorious  for  its  pollution  and  impu- 
rity. Here  the  soldiers  having  stripped  off  his 
clothes,  nailed  him  to  the  cross  ;  and,  to  add  a  fur- 
ther degree  of  ign'ominy  to  his  punishments,  cruc-.- 
fied  him  between  too  common  malefactors.  But  to 
make  some  amends  for  this,  Pilate  ordered  an  in- 
scription to  be  fixed  on  his  cross,  written  in  He- 
brew, Greek,  and  Latin,  the  three  general  langua- 
ges then  in  vogue,  in  the  following  words ;  Jescs 
OF  Nazareth,  the  king  of  the  Jews  j  which  the 


GOOD  FRIDAY. 


217 


tiest  by  the  blood  of  Jesus,  by  a  new  and 
living  way,  which  he  hath  consecrated  for 
lis  through  the  vail,  that  is  to  say,  his  flesh ; 
and  having  an  high  priest  over  the  house  of 
God  ;  let  us  draw  near  with  a  true  heart,  in 
fuU  assurance  of  faith,  having  our  hearts 
sprinkled  from  an  evil  conscience,  and  our 

high  priest  endeavoured  to  prevail  on  him  to  alter ; 
.but,  either  out  of  spite  to  them  who  had  forced 
him'  upon  an  unjust  act,,  or,  out.  of  honour  to  our 
Lord,  whom  he  knew  to  be  a  righteous  person, 
he  positively  refused  to  do  it. 

As  soon  as  our  Lord  was  fixed  on  the  cross,  the 
four  soldiers,  who  were  his  executioners,  fell  to 
dividing  the  poor  spoil  of  his  garments.  His  man- 
tle they  cut  into  four  pieces,  and  took  each  of 
them  one  ;  but  for  his  coat,  which  was  of  one  entire 
piece,  wove  without  seam,  they  cast  lots,  and  there- 
in fulfilled  the  famous  prophecy  of  the  Psalmist. 
While  the  meek  and  immaculate  Lamb  of  God 
thus  hung  upon  the  cross,  languishing  under  the 
most  exquisite  torments,  several  people  of  different 
denominations,  and  almost  every  common  passen- 
ger insulted  his  misery,  presuming  that  a  person 
reduced  to  that  low  condition,  could  never  be  the 
promised  Messiah :  but  all  the  reply  which  he  made 
to  their  reviling,  was  a  graciotis  petition  to  his 
heavenly  father,  that,  in  respect  of  their  ignorance, 
and  confirmed  prejudice  against  him,  he  would  be 
pleased  to  overlook  their  barbarous  treatment,  and 
to  pardon  their  provoking  blasphemies.  Nay,  of 
the  tw«  malefactors  who  were  crucified  with  him, 
one  of  them  mocked  him  in  the  same  gross  man- 
ner ;  but  the  other  of  them  generously  rebuked  his 
companion  for  insulting  the  innocent,  and  upbraid- 
ing a  person  who  suffered  undeservedly  ;  and  then 
looking  upon  Jesus  with  a  noble  reliance,  and  most 
unparalleled  faith,  he  humbly  intreated  him  to  re- 
tain some  remembrance  of  him  when  he  came 
Into  his  kingdom;  to  which  our  Lord  returned  him, 
this  most  gracious  promise  of  speedy  felicity,  To 
day  shall  thou  he  with  me  in  Paradise. 

During  these  melancholy  transactions,  the  whole 
frame  of  nature  began  to  be  changed ;  the  sun 
withdrew  his  light ;  the  stars  appeared  ;  and  there 
was  darkness  over  the  face  of  the  whole  earth, 
from  the  sixth  until  the  ninth  hour.  Men's  hearts 
began  now  to  relent,  and  instead  of  their  former 
insults,  they  stood  in  silent  expectation  of  the  issUe. 
The  patient  sufferer  continued  all  this  while  meek 
and  silent,  though  languishing  under  the  greatest 
agonies  ;  till,  at  last,  oppressed  with  inconceivable 
torments,  and  deprived  of  the  comfortable  assis- 
tance of  his  divine  nature,  he  broke  out  into  this 
passionate  exclamation,  Elohi,  Elohi,  lama  sa- 
bachthani  ?  i.  e.  My  God,  My  God,  why  hast  thou 
forsaken  me?  Soon  afterwards  he  said,  I  thirst ; 

28 


bodies  washed  with  pure  water.  Let  us 
hold  fast  the  profession  of  our  faith  without 
wavering ;  (for  he  is  faithful  that  promised  ;) 
and  let  us  consider  one  another  to  provoke 
unto  love,  and  to  good  works  ;  not  forsak- 
ing the  assembling  of  ourselves  together,  as 
the  manner  of  some  is  ;  but  exhorting  one 

whereupon  one  of  the  soldiers  immediately  dipped 
a  sponge  in  vinegar,  and  fixing  it  upon  a  reed  ap- 
plied it  to  his  lips;  which  he  had  no  sooner  tasted, 
than. knowing  that  all  the  types  and  prophecies 
concerning  him  were  now  fulfilled,  his  heavenly 
father's  wrath  appeased,  and  the  great  work  of 
man's  redemption  fully  accomplished,  he  said, 
it  is  finished,  and  bowing  his  head  gave  up  the 
ghost. 

Thus  di^  the  great  Saviour  of  the  world,  to  de-  ^_ 
liver  us  ft'dm  the  wrath  to  come,  and  to  purchase 
eternal  redemption  for  us  ;  to  give  us  a  perfect  pat- 
tern of  patience  and  resignation  to  the  will  of  God, 
and  of  all  those  Christian  virtues  which  are  neces- 
sary to  qualify  us  for  receiving  the  precious  benefits 
of  his  expiation.  Let  us  then  upon  this  annual  /  / 
commemoration  of  his  exquisite  suff"erings,  duly  re-  /  ' 
fleet  upon  the  great  evil  of  sin,  which  we  are  apt 
to  make  so  light  of,  and  the  infinite  love  of  our  dear 
Redeemer,  who  suffered  such  torments  and  inex- 
pressible anguish  to  purchase  eternal  salvation  for 
us.  Let  us  carefully  remember  that  the  good  things 
of  this  life  are  not  so  valuable,  nor  the  evils  of  it  so 
considerable  as  we  are  apt  to  imagine,  when  the 
best  man  that  ever  lived  was  so  destitute  of  the 
common  comforts  and  conveniences  of  human  life, 
and  shared  so  largely  in  the  sufferings  and  afflic- 
tions of  it :  That  the  favoijir  of  God  is  not  to  be 
measured  by  outward  prosperity,  nor  his  wrath  by  ' 
temporal  afflictions,  since  the  greatest  sufferer  that 
ever  was,  was  the  only  begotten  Son  of  God.  Let 
us  studiously  endeavour  to  testify  the  power  of 
Christ's  death,  by  crucifying  the  old  man,  and  de- 
stroying the  whole  body  of  sin;  not  glorying  save 
in  the  cross  of  Christ,  by  which  the  world  is  cru- 
cified unto  us,  and  we  unto  the  world.  Let  us  learn 
to  bear  the  calamities  of  this  life  with  patience  and 
resignation  to  the  will  of  God,  and  not  despond 
under  the  sharpest  trials,  because  our  blessed  Sa- 
viour has  purchased  for  us  the  gifts  of  his  Holy 
Spirit,  a  most  powerful  principle  of  resolution,  and 
is  himself  touched  with  a  feeling  of  our  infirmities, 
having  been  in  all  points  tempted  like  as  we  are, 
yet  without  sin.  Let  us,  therefore,  make  all  the 
returns  to  him  we  are  able  of  love  and  gratitude, 
sacrifice  all  that  is  dear  to  us  in  the  defence  of 
truth,  and  the  propagation  of  his  honour,  and  ex- 
tend universal  charity  to  all  mankind,  because 
while  we  were  enemies  to  God,  Christ  died  to  ob- 
tain peace  and  reconciliation  for  us.    G.Nallson. 


21S 


GOOD  FRIDAY. 


another  :  and  so  much  the  more,  as  ye  see 
the  day  approaching.  (96.) 

The  Gospel.  St.  John  xix.  1. 
PILATE  therefore  took  Jesus,  and 
scourged  him.  And  the  soldiers  platted  a 
crown  of  thorns,  and  put  it  on  his  head,  and 
they  put  on  him  a  purple  robe,  and  said, 
Hail,  King  of  the  Jews  !  and  they  smote 
him  witli"  their  hands.  Pilate  therefore 
went  forth  again,  and  said  unto  them.  Be- 
hold, I  brinir  him  forth  to  you,  that  ye  may 
know  that  I  find  no  fault  in  him.  Then 
came  Jesus  forth,  wearing  the  crown  of 
thorns,  and  the  purple  robe.  And  Pilate 
saith  unto  them.  Behold  the  man.  "When 
the  chief  priests  therefore  and  officers  saw 
him.  they  cried  out,  saying,  Crucify  him, 
crucify  him.  Pilate  saith  unto  them,  Take 
ve  him,  and  crucify  him  :  for  I  find  no  fault 
ill  him.  The  Jews  answered  him,  We  have 
a  law,  and  by  our  law  he  ought  to  die,  be- 
cause he  made  himself  the  Son  of  God. 
When  Pilate  therefore  heard  that  saying,  he 
was  the  more  afraid ;  and  went  again  into 
the  judirment-hall,  and  saith  unto  Jesus, 
Whence'^  art  thou  ?  Bnt  Jesus  gave  him  no 
answer.  Then  saith  Pilate  unto  him,  Speak- 
est  thou  not  unto  me  ?  Knowest  thou  not 
that  I  have  power  to  crucify  thee,  and  have 
power  to  release  thee  ?  Jesus  answered, 
Thou  couldest  have  no  power  at  all  against 
me,  except  it  were  given  thee  from  above  ; 
therefore   he  that  delivered  me  unto  thee 

(96.)  The  apostle,  having,  iu  the  Epistle  for  this 
day,  set  forth  the  excellency,  the  extent,  the  end, 
and  the  all-sufficiency  of  Christ's  death,  in  all 
which  it  vastly  exceeds  all  the  sacrifices  and  ex- 
piations under  the  law,  which  were  but  so  many 
types  and  faint  representations  of  this  great  pro- 
pitiatory sacrifice  under  the  Gospel,  infers  from 
thence  the  following  useful  lessons. 

1,  '■  Let  us  draw  near  with  a  true  heart,  in  full 
assurance  of  faith,  having  our  hearts  sprinkled  from 
an  evil  conscience,  and  our  bodies  washed  with 
pure  water,-'  (Heb.  x.  22 ;)  that  is,  let  us  serve 
God  with  a  sincere  and  unfeigned  worship,  with  a 
firm  persuasion  of  finding  acceptance  with  him, 
having  our  souls  purified  from  all  inward  pollution, 
and  our  bodies  cleansed  from  all  outward  defile- 
ment. The  expression  of  "sprinkling  the  heart 
from  an  evil  conscience"  alludes  to  a  custom  under 
the  law,  where  he,  that  had  touched  any  unclean 
thinsr,  was  to  be  sprinkled  by  the  priest  before  he 
entered  the  congregation ;  and  "  the  body's  being 
washed  witA  pure  water"  alludes  to  the  laver  of  re- 
generation under  the  Gospel,  where  baptized  per- 
sons are  washed  from  their   original  corruption. 


hath  the  greater  sin.  And  from  thence- 
forth Pilate  sought  to  release  him  ;  but  the 
Jews  cried  out,  saying.  If  thou  let  this  man 
go,  thou  art  not  Csesar's  friend  :  whosoever 
maketh  himself  a  king,  speaketh  against 
Cassar.  When  Pilate  therefore  heard  that 
saying,  he  brought  Jesus  forth,  and  sat  down 
in  the  judgment-scat,  in  a  place  that  is  called 
the  Pavement,  bnt  in  Hebrew,  Gabatha. 
And  it  was  the  preparation  of  the  passover, 
and  about  the  sixth  hour  :  and  he  saith  unto 
the  Jews,  Behold  your  King.  But  tliey  cried 
out.  Away  with  him,  away  with  him,  cruci- 
fy him.  Pilate  saith  unto  them,  Shall  I  cru- 
cify your  King?  The  chief  priest  answer- 
ed. We  have  no  king  but  Ceesar.  Then 
delivered  he  him  therefore  unto  them  to  be 
crucified  :  and  they  took  Jesus  and  led  him 
away.  And  he,  bearing  his  cross,  went  forth 
into  a  place  called  The  place  of  a  skull,  which 
is  called  in  the  Hebrew  Golgotha  ;  where 
they  crucified  him,  and  two  others  with  him, 
on  either  side  one,  and  Jesus  in  the  midst. 
And  Pilate  wrote  a  title,  and  put  it  on  the 
cross ;  and  the  writino-  was,  JESUS  OF  NA- 
ZARETH, THE  KING  OF  THE  JEWS. 
This  title  then  read  many  of  the  Jews  ; 
for  the  place  where  Jesus  was  crucified 
M'-as  nigh  to  the  city  ;  and  it  was  v^ritten 
in  Hebrew,  and  Greek,  and  Latin.  Then 
said  the  chief  priests  of  the  Jews  to  Pilate, 
Write  not.  The  King  of  the  Jews  ;  but  that 
he  said  I  am  the  King  of  the  Jews.     Pilate 

And  both  expressions  imply,  that  Christ's  sacrific- 
ing himself  for  us  should  engage  us  to  the  greatest 
purity  both  of  soul  and  body,  which  must  be  there- 
fore observed  by  all,  that  would  receive  any  bene- 
fit by  the  shedding  of  his  blood. 

2.  "  Let  us  hold  fast  the  profession  of  the  faith 
without  wavering,  for  he  is  faithful  that  hath 
promised;"  (vcr.  23.)  that  is,  let  us  be  constant  to 
thefahh  of  a  crucified  Saviour,  and  be  as  ready  to 
profess  it  with  the  mouth,  as  to  confess  it  in  the 
heart.  Let  no  temptations  either  of  prosperity  or 
adversity  shake  our  belief  of  him,  or  make  us  in 
the  least  waver  in  it ;  but  rather  let  us  say  with  St. 
Paul,  "  We  preach  Christ  crucified,  though  it  be  a 
stumbling-block  to  the  Jews,  and  to  the  Greeks, 
foolishness."  Whatever  dangers  and  discourage- 
ments then  we  may  meet  with,  let  us  ever  own 
and. put  our  trust  in  a  dying  Saviour  ;  for  he  bath 
promised  to  stand  by  those  that  stand  firm  to  their 
profession,  and  we  may  safely  depend  upon  his 
fidelity,  for  he  is  faithful  that  hath  promised. 

3.  Let  us  "  consider  one  another,  to  pro-atie  unto 
love,  and  to  good  works :"  (ver.  24.)  that  is,  let  the 
sense  of  Christ's  love,  in  dying  for  us.  kindle  in  our 


GOOD  FRIDAY. 


219 


answered,  What  I  have  written,  I  have 
written.  Then  the  soldiers,  when  they  had 
crucitied  Jesus,  took  his  garments,  (and 
made  four  parts,  to  every  soldier  apart,)  and 
also  his  coat :  now  the  coat  was  without 
seam,  woven  from  the  top  throughout. 
They  said  therefore  among  themselves,  Let 
us  not  rend  it,  but  cast  lots  for  it.  whose  it 
shall  be  :  that  the  Scripture  might  be  fulfill- 
ed, which  saith.  They  parted  my  raiment 
among  them,  and  for  my  vesture  they  did 
cast  lots.  These  things  therefoi-e  the  sol- 
diers did.  Now  there  stood  by  the  cross  of 
Jesus,  his  mother,  and  his  motlier's  sister, 
Mary  the  wife  of  Cleophas,  and  Mary  Mag- 
dalene. When  Jesus  therefore  saw  his 
mother,  and  the  disciple  standing  by  whom 
he  loved,  he  saith  unto  his  mother.  Woman, 
behold  thy  son.  Then  saith  he  to  the  dis- 
ciple, Behold  thy  mother.  And  from  that 
hour  that  disciple  took  her  unto  his  own 
home.  After  this,  Jesus  knowing  that  all 
things  were  now  accomplished,  that  the 
Scripture  might  be  fultilled,  saith,  I  thirst. 
Now  there  was  set  a  vessel  full  of  vinegar  : 

breast  the  most  ardent  flames  of  love  towards  him, 
and  likewise  to  one  another,  whom  he  hath  made 
partakers  of  the  benefits  of  his  death.  Let  us  call 
upon  each  other,  to  express  this  love  by  all  the  acts 
of  duty  and  thankfulness,  abounding  in  the  works 
of  piety  and  charitv,  knowing  that  "Christ  gave 
himself  for  us,  to  redeem  us  from  all  iniquity,  and 
to  purify  to  himself  a  peculiar  people,  zealous  of 
good  works." 

Lastly,  Let  us  "  not  forsake  the  assembling  our- 
selves together,  as  tlie  manner  of  some  is,  but  ex- 
hort one  another,  and  so  much  the  more,  as  we  see 
the  day  approaching  :"  (25.)  that  is,  let  us  not  leave 
the  public  congregations  of  Christ's  Church,  ap- 
pointed to  celebrate  the  praises  of  our  Redeemer, 
to  hear  his  word,  to  receive  his  holy  sacraments, 
and  jointly  to  otfer  up  our  prayers  and  thanksgiv- 
ings unto  him.  To  neglect  these,  is  a  degree  of 
aposiacy  and  defection  from  him,  and  therefore  let 
us  exhort  one  another,  to  keep  to  them,  and  the 
rather,  because  the  day  of  reckoning  is  at  hand. 

Dr.  Hole. 

(97.)  The  service  of  the  Church  hath  brought  us 
down  to  the  last  act  of  our  Saviour's  sufferings,  and 
the  particular  manner  of  his  expiring  on  the  cross, 
as  expressed  in  the  30th  verse  of  the  Gospel  for 
the  day,  '"He  bowed  his  head,  and  gave  up  the 
ghost."  The  phrase  implies  such  a  dissolution  and 
actual  separation  of  the  soul  and  body,  as  every 
common  man  undergoes,  when  he  dies.  But  here- 
m  is  a  remarkable  difference,  that  what  is  in  other 
men  the  effect  of  necessity,  was  in  Jesus  a  volunta- 


and  they  filled  a  sponge  with  vinegar,  and 
put  it  upon  hyssop,  and  put  it  to  his  mouth. 
When  Jesus  therefore  had  received  the  vine- 
gar, he  said,  It  is  finished:  and  he  bowed 
his  head,  and  gave  up  tiie  ghost.  The 
Jews,  therefore,  because  it  was  the  prepara- 
tion, that  the  bodies  should  not  remain  upon 
the  cross  on  the  sabbath-day,  (for  that  sab- 
bath-day was  an  high  day,)  besought  Pilate 
that  their  legs  might  be  broken,  and  that 
they  might  be  taken  away.  Then  came  the 
soldiers,  and  brake  the  legs  of  the  first,  and 
of  the  other  which  was  crucified  with  him. 
But  when  they  came  to  Jesus,  and  saw  that 
he  was  dead  already,  they  brake  not  his 
legs.  But  one  of  the  soldiers  with  a  spear 
pierced  his  side,  and  forthwith  came  there- 
out blood  and  water.  And  he  that  saw  it 
bare  record,  and  his  record  is  true :  and  he 
knoweth  that  he  saith  true,  that  ye  might 
believe.  For  these  things  were  done,  that 
the  Scripture  should  be  fulfilled,  A  bone  of 
him  shall  not  be  broken.  And  again  another 
Scripture  saith,  They  shall  look  on  him 
whom  they  pierced.  (97.) 

ry  act,  and  the  effect  of  his  own  free  choice.  Such 
was  the  decease  of  our  blessed  Redeemer:  so  vol- 
untary and  entirely  his  own:  so  wise  and  wonder- 
ful in  every  circumstance :  so  victorious  even  in 
that  part  of  it,  by  which  his  enemies  thought  him 
vanquished  :  so  full  of  matter,  so  full  of  comfort  is 
that  dying  word  of  the  blessed  Jesus,  importing 
that  all  the  prophecies  in  the  Old  Testament  con- 
cerning Christ  were  accomphshed,  that  all  the 
types  and  figures  concerning  him  in  the  Jewish  law 
were  fulfilled,  that  all  the  great  work  of  man's  re- 
demption, and  every  thing  necessary  for  reconciling 
sinners  to  their  incensed  God,  was  exactly  and 
punctually  performed:  so  justly  might  he  then,  so 
joyfully  may  every  Christian  now,  cry  out,  "It  is 
finished." 

Hence  we  perceive  how  it  came  to  pass,  that  this 
death  was  an  act  so  noble  and  generous  in  itself, 
and  so  exceedingly  beneficial  to  us.  For  therefore, 
is  it  a  meritorious,  because  not  only  an  invaluable, 
but  a  willing,  sacrifice.  Therefore  was  this  act  of 
obedience  so  well  pleasing  to  his  Father  :  because, 
even  in  the  most  difficult  and  painful  instances,  it 
proceeded  not  from  constraint,  but  from  full  con- 
sent and  free  choice.  Upon  this  account  his  love 
to  wretched  man  i^  so  unspeakably  tender  and 
great ;  because  it  was  in  his  power  to  have  refused 
the  giving  us  such  costly  proofs  of  his  kindness. 
At  the  same  time  by  such  chosen  and  cheerful  sub- 
mission to  die  for  our  sakes  our  Lord  hath  set  us  a 
pattern,  how  we  ought  to  behave  ourselves  to  him, 
in  return  for  such  marvellous  compassion  and  love : 


220 


EASTER-EVEN. 


23cistcr=33i)cu.  (9S.) 
The  Collect. 
GRANT,  O  Lord,  that  as  we  are  baptiz- 
ed into  the  death  of  thy  blessed  Son  (99.) 
our  Saviour   Jesus  Christ,  so  by  continual 
mortifyino-  our  corrupt  affections,  we  may  be 
buried    with    him ;    and   that  tiirough   the 
grave  and  gate  of  death  we  may  pass  to  our 
joyful  resurrection,  for  his  merits,  who  died, 
and  was  buried,  and  rose  again  for  us,  thy 
Son  Jesus  Christ  our  Lord.     Amen. 
The  Epistle.     1  St.  Pet.  iii.  17. 
IT  is  belter,  if  the  will  of  God  be  so,  that 
ye  sulfer  for  well-doing,  than  for  evil-doing. 

that  we  should  think  nothing  too  much  to  do,  no- 
thing too  much  to  suffer,  for  a  Saviour,  who  of  his 
own  accord  and  mere  grace  hath  done  and  suffered 
so  much  for  us. 

The  proper  use  of  this  week's  devotions  is,  to  in- 
flame our  affections,  to  quicken  our  endeavours,  to 
arm  us  with  patience,  to  encourage  our  perseve- 
rance to  the  end:  to  put  us  in  mind,  that  we.  like 
him,  can  only  then  lay  down  our  heads  with  com- 
fort, when  we  can  say,  "It  is  finished  :"  when  we 
measure  our  life,  not  by  the  length  and  number  of 
our  days,  but  by  the  business  and  design  of  it.  No 
death  can  be  hasty  or  unseasonable,  which  comes 
when  a  man  hath  satisfied  the  ends  he  lived  for. 
No  life  is  long  which  determines,  before  the  purpo- 
ses of  living  are  made  good,  and  its  work  done : 
but  happy,  happy  they,  who,  after  the  most  distress- 
ed, the  most  laborious,  the  most  despised  instances 
of  their  virtue,  can  sing  this  song  of  triumph  to 
themselves :  that  they  have  been  faithful  in  their 
charge,  and  done  what  it  was  their  duty  to  do.  If 
such  partake  in  the  afflictions,  and  reproaches,  and 
death  of  their  Saviour,  they  shall  assuredly  be  re- 
compensed, by  partaking  in  his  resurrection.  And 
when  they  give  up  the  ghost,  shall  immediately 
'•  enter  into  the  joy  of"  this  "  their"  crucified 
"Lord."  Dean  Stanliope. 

(98.)  This  eve  was  in  the  ancient  Church  cele- 
brated with  more  than  ordinary  devotions,  with 
solemn  watchings,  with  multitudes  of  lighted  torch- 
es both  in  their  Churches  and  their  own  private 
houses,  and  with  a  general  resort  and  confluence 
of  all  ranks  of  people.  All  which  was  designed  as 
a  forerunner  of  that  great  light,  "  the  Sun  of  right- 
eousness," which,  the  next  day,  arose  upon  the 
world.  The  Church  of  England  hath  laid  these 
ceremonies  aside,  but  provides  for  the  religious  ex- 
ercise of  her  members  by  calling  them  together  to 
meditate  upon  our  Saviour's  death,  burial,  and  de- 
scent into  hell.  Wheathj. 

This  day,  like  Good  Friday,  was  by  the  earliest 
Christians  celebrated  with  extraordinary  devotiwi 


For  Christ  also  hath  once  suffered  for  sins, 
the  just  for  the  unjust,  (that  he  might  bring 
us  to  God,)  being  put  to  death  in  the  flesh, 
but  quickened  by  the  Spirit :  by  which  also 
he  went  and  preached  unto  the  spirits  in 
prison  ;  which  sometime  were  disobedient, 
when  once  the  long-suffering  of  God  waited 
in  tlie  days  of  Noah,  while  the  ark  was  a 
preparing  ;  wherein  few,  that  is,  eight  souls, 
were  saved  by  water.  .  The  like  figure 
whereunto,  even  baptism,  doth  also  now 
save  us  (not  the  putting  away  the  filth  of  the 
flesh,  but  the  answer  of  a  good  conscience 
towards  God)  by  the  resurrection  of  Jesus 
Christ :  who  is  gone  into  heaven,  and  is  on 

and  mortification.  It  was  always  esteemed  by  the 
Church,  as  the  first  Vigil  of  the  year,  both  in  point 
of  dignity  and  antiquity.  From  the  third  century 
the  fast  was  indispensable  and  rigid,  being  protract- 
ed always  to  mid-night,  sometimes  to  the  cock- 
crowing,  and  sometimes  to  the  dawn  of  Easier 
day  ;  and  the  whole  of  the  day  and  the  night  was 
employed  in  religious  ofiices  and  observances. 

Among  other  ceremonies  was  the  administration 
of  baptism  to  the  catechumens.  The  time  between 
our  Lord's  death  and  resurrection  was  thought  a 
convenient  season  for  the  celtbration  of  public  bap- 
tism, because  it  represented  our  passage  by  bap- 
tism from  the  death  of  sin  to  the  life  of  righteous- 
ness. 

The  Gospel  with  sufiicient  appropriation  to  the 
occasion,  gives  the  narrative  of  Christ's  body  being 
deposited  in  the  grave,  and  of  the  chief  priests 
placing  a  watch  over  it;  and  the  Epistle  (which 
at  the  reformation  was  selected  in  preference  to  the 
passage  which  with  some  additional  verses  consti- 
tutes our  Epistle  on  Easter  Sunday)  treats  of 
Christ's  suffering,  death  and  resurrection,  and  to- 
wards the  conclusion,  of  the  efficacy  of  baptism. 

The  Collect  which  was  composed  (and  in  my 
opinion  with  great  felicity  of  expression)  in  16G1, 
is  consonant  to  the  subject  of  the  Epistle  and  Gos- 
pel. TiU  the  last  review  there  was  no  proper  Col- 
lect for  Easter  Eve,  for  which  I  can  assign  only 
these  reasons.  Of  the  various  Collects  for  this  day 
that  appear  in  the  Missals  some  were  improper,  and 
none  were  thought  worthy  to  be  retained  :  and  be- 
fore the  era  just  mentioned,  the  revisers,  as  well  as 
the  compilers,  of  our  book,  had  omitted  to  compose 
a  Collect.  Shepherd. 

(99.)  The  phrase,  taken  from  Rom.  vi.  3,  seems 
to  be  used  here  by  the  Church,  to  signify  our  spir- 
itual death  unto  sin,  which  she  declares  in  her 
Catechism  to  be  part  of  the  inward  and  spiritual 
o-race  of  baptism.  And  our  continuing  in  the  mor- 
tification of  our  sins  is  our  spiritual  burial  together 
with  Christ  here  mentioned.  Dr.  Bonnet 


EASTER-EVEN. 


221 


li 


the  right  hand  of  God  ;  angels,  and  author- 
ities, and  powers  being  made  subject  unto 
him.  (1.) 

The  Gosjiel  St.  Matt,  xxvii.  57. 
WHEN  the  even  was  come,  there  came 
a  rich  man  of  Arimathea,  named  Joseph, 
who  also  himself  was  Jesus'  disciple :  he 
went  to  Pilate,  and  begged  the  body  of 
Jesus.  Then  Pilate  commanded  the  body- 
to  be  delivered.  And  when  Joseph  had 
taken  the  body,  he  wrapped  it  in  a  clean 
linen  cloth,  and  laid  it  in  his  own  new  tomb, 
which  he  had  hewn  out  in  the  rock  ;  and 
he  rolled  a  great  stone  to  the  door  of  the 
sepulchre,  and  departed.      And  there  was 

The  phrase,  "  by  continual  mortifying  our  corrupt 
affections,"  is  inaccurate.  It  ought  to  be,  "  by  the 
continual  mortifying  of,"  or,  "by  continually  mor- 
tifying," our  corrupt  affections.  Bp.  Lowth. 

Bishop  Lowth  also  comments  upon  similar  gram- 
matical inaccuracies  in  the  Collects  for  Whitsun- 
day, and  St.  John  the  Baptist's  day,  as  they  stand 
in  the  EngUsh  Book.  These  -were  corrected  by 
our  American  Reviewers.  The  error  in  the  Col- 
lect for  Easter  Even  was  probably  overlooked  by 
them.  T.  c.  B. 

(1.)  The  Epistle  for  the  day,  like  the  day  itself, 
presents  to  our  minds  two  differing  views.  The 
onfe',  a  retrospect  upon  our  dying  ;  the  other,  a  most 
comfortable  prospect  upon  our  risen  Lord.  With 
regard  to  the  former,  we  are,  by  his  example,  ex- 
cited to  patience  in  our  sufferings,  even  when  those 
sufferings  are  extreme  and  unjust.  With  regard 
to  the  latter,  we  are  informed,  that  our  Lord  re- 
turned to  life,  by  virtue  of  that  eternal  Spirit, 
which,  long  before  his  incarnation,  strove  with  sin- 
ful men,  by  seasonable  instructions  and  warnings, 
to  prevent  the  dismal  consequences  of  a  God  pro- 
voked to  anger.  The  inefficacy  of  which  good  of- 
fice brought  destruction  upon  all  the  old  world,  ex- 
cept one  obedient  family,  by  the  sweeping  of  a  de- 
luge, dreadful  and  general,  as  the  impieties  that  had 
let  it  in  upon  them. 

The  deliverance  we  likewise  learn  from  hence, 
to  have  been  a  figure  of  the  sacrament  of  baptism ; 
as  the  ark  containing  Noah  and  his  family,  was  a 
figure  of  the  Church.  None  were  then  preserved, 
whom  that  ark  did  not  bear  upon  the  water ;  in 
like  manner,  it  is  by  baptism,  and  in  the  Church 
only,  that  men  can  now  be  ordinarily  saved,  from 
their  sins  here,  and  everlasting  death  hereafter. 
The  efficacy  of  this  sacrament  is  however  ascribed 
not  to  the  outward  element  applied  to  the  body,  but 
to  the  inward  disposition  of  the  mind,  in  them,  who 
are  received  by  it  into  this  spiritual  ark.  This  dis- 
position is  to  be  expressed,  by  declarations  of  the 
party's  willingness  to   enter  into  covenant  with 


Mary  Magdalene,  and  the  other  Mary,  sit 
ting  over  against  the  sepulchre.  Now  the 
next  day  that  followed  the  day  of  the  pre- 
paration, the  chief  priests  and  Pharisees 
came  together  unto  Pilate,  saying,  Sir,  we 
remember  tliat  that  deceiver  said,  while  he 
was  yet  alive.  After  three  days  I  will  rise 
again.  Command  therefore,  that  the  sepul- 
chre be  made  sure  until  the  third  day,  lest 
his  disciples  come  by  night,  and  steal  him 
away,  and  say  unto  the  people,  He  is  risen 
from  the  dead  ;  so  the  last  error  shall  be 
worse  than  the  first.  Pilate  said  unto  them, 
Ye  have  a  watch  ;  go  your  way,  make  it  as 
sure  as  you  can.     So  they  went  and  made 

God,  and  to  expect  salvation  upon  the  terms  of  the 
Gospel :  a  part  of  baptism  so  necessary,  that  it  does 
not  appear,  that  it  anciently  Avas,  or  that  it  ever 
ought  to  be,  administt?red  without  such  declaration. 
And  therefore  such  consent  is  rightly  demanded  of 
all  baptized  persons  ;  expected  from  all  of  years  and 
discretion  to  be  given  by  themselves ;  accepted  for 
infants  by  the  charity  of  the  Church,  from  sureties 
in  their  name  ;  but  required  to  be  personally  ratifi- 
ed by  themselves  in  the  too  much  neglected  rite  of 
"  confirmation  ;"  at  a  time  when  they  are  capable 
of  contracting  for  their  part  of  this  covenant. 

The  salvation,  attained  by  thus  entering  into 
covenant  with  God,  is  most  rightfully  ascribed  here 
to  our  Lord's  resurrection.  That  being  the  evi- 
dence, that  the  sins  he  died  for  were  fully  expiated, 
and  that  immortality  was  restored  to  the  nature,  in 
which  he  died.  The  release  of  our  surety  was,  in 
all  reasonable  construction,  an  acknowledgment 
that  our  debt  was  fully  satisfied :  and  a  sufficient 
foundation  for  the  firmest  faith  in  the  "merits  of 
Him,  who  died,  and  was  buried,  and  rose  again 
for  us." 

But  faith  alone,  we  know,  is  not  sufficient.  Every 
important  article  of  the  Christian  religion  ought  to 
have  a  powerful  influence  upon  our  practice.  And 
therefore  neither  do  we  consider,  nor  believe,  our 
Lord's  burial  aright,  unless  that  also  be  imitated 
and  drawn  into  example.  And,  because  this  is 
what  every  one  engages  for,  when  he  enters  into 
covenant  with  Christ  by  baptism  ;  therefore  every 
Christian  is  said  to  be  "buried,  and  to  rise  with 
him,"  in  that  holy  sacrament.  Let  us  then  look 
upon  ourselves  in  the  circumstances,  wherein  Christ 
is  represented  this  day.  Dead  to  our  trespasses 
and  sins,  as  he  was  to  the  world ;  buried,  as  he 
was  5  to  shew,  there  are  no  remains  of  our  former 
wicked  life  in  us.  As  he  died  once  only,  to  re- 
turn no  more  to  corruption  ;  so  let  our  repentance, 
and  the  forsaking  of  our  sins,  be  without  any  wil- 
ful relapse.  And,  as  he  rose  again  to  live  for  ever, 
sfl'^let  us  enter  upon  a  new  course,  to  last  as  long  as 


222 


EASTER-DA^, 


the  sepulchre  sure,  seahiig  the  stone   and 
setting  a  watch.  (2.) 


/  22astcr=D.i2?.  (3) 

^  At    Morning  Prayer,  instead   of   the 
Psalm,  (O  come,  let  us  sine,  (fcc.)  these 
anthems  sliall  he  sung  or  said.  (4.) 
CHRIST  our  passover   is  sacrificed   for 

us  ;  therefore  let  us  keep  the  feast ; 

ourselves  do  upon  earth,  and  to  be  perfected  by  a 
glorious  and  blessed  immortality  in  heaven. 

Dean  Stanhope. 
(2,)  It  is  worth  our  observation,  that  the  evange- 
lists are  not  more  circumstantial  in  any  particular, 
relating  to  our  blessed  Saviour,  than  in  that  part 
which  concerns  his  burial.  This  seems  to  be  done, 
not  so  much  for  the  sake  of  any  consequence  that 
action  is  of,  considered  apart  by  itself;  as  for  the 
service  it  does  to  the  proof  of  some  things,  which 
went  before  and  followed  after  it.  For  the  two 
great  points  of  the  Christian  religion  being  the 
death  and  the  resurrection  of  Jesus  Christ,  it  was 
necessary  that  all  possible  conviction  should  be 
given  to  the  world,  of  these  two  most  important 
passages.  Where  we  not  well  assured  of  his  being 
really  dead,  we  could  not  be  certain  that  an  atone- 
ment was  made  for  the  sins  of  the  world;  and, 
had  we  any  reasonable  ground  to  doubt  the  truth 
of  his  resurrection,  we  could  not  depend  upon  that 
atonement  being  accepted.  Now  what  the  Holy 
SpirijJiath  thought  fit  to  record  of  his  burial,  is  so 
ordered,  as  to  leave  no  just  suspicion,  either  that 
our  Lord's  body  was  not  actually  dead,  or  that  the 
same  body,  which  so  died,  was  not  actually  restor- 
ed  to  life  again.  This  is  what  the  Gospel  of  the 
day  gives  very  full  evidence  of;  especially  when 
compared  with  its  parallel  texts  in  the  other  evange- 
lists :  in  all  of  which  the  account  of  the  persons  con- 
cerned, the  manner  ot  treating  his  body,  and  the 
place  where  it  was  laid,  all  coi^tribute  great  strength 
to  those  two  most  important  articles  of  the  Christian 
faith,  the  death  and  resurrection  of  our  Lord.  Hence 
we  see  why  the  Christian  Church  hath  been  so 
careful,  to  insert  into  her  creeds  and  solemn  con- 
fessions of  faith  this  burial  of  Christ,  as  well  as 
his  crucifixion,  death,  and  resurrection ;  because 
this  hath  so  close  a  connexion  with  those  other 
fundamental  doctrines,  that  we  must  have  wanted 
a  great  and  very  substantial  part  of  the  evidence, 
both  of  his  being  dead,  and  of  his  rising  again,  had 
we  not  unquestionable  assurances  of  his  being 
buried.  Dean  Stanhope. 

(3.)  Very  early  in  the  primitive  Church,  there 
was  a  controversy  about  the  time  of  keeping  Easter, 
the  Asiatic  keepmg  their's  upon  the  same  day  with 
the  Jewish  Passover.    The  other  Churches  kept 


Not  with  the  old  leaven,  neither  with  the 
leaven  of  malice  and  wickedness  ;  but  with 
the  unleavened  bread  of  sincerity  and  truth. 
1  Cor.  V.  7. 

CHRIST  being  raised  from  the  dead, 
dieth  no  more  ;  death  hath  no  more  domin- 
ion over  him. 

For  in  that  he  died,  he  died  unto  sin 
once  ;  but  in  that  he  liveth,  he  liveth  unto 
God. 

their  Easter  upon  the  Lord's-day  following  the 
Jewish  Passover.  This  method  was  approved  and 
confirmed  in  the  great  oecumenical  council  of  Nice, 
assembled  by  the  emperor  Constantine.  Thi^s, 
though  they  disputed  about  the  time  of  celebration, 
they  had  no  sort  of  doubt  of  the  necessity  of  cele- 
brating this  grand  festival;  nay  indeed,  it  hath  by 
the  Church  in  all  ages,  been  deservedly  celebrated 
with  greater  solemnity  than  any  ether  festival 
whatsoever,  as  being  instituted  in  comhiemoration 
of  the  most  signal  act  of  our  Lord  here  upon  earth, 
and  the  completion  of  our  redemption  by  it.  Be- 
fore this  most  important  miracle,  the  disciples  began 
to  entertain  doubts  and  scruples:  the  Church  was 
not  only  dispersed  but  destroyed,  and  none  left  who 
would  own  their  belief  in  a  crucified  Saviour. 
The  apostles  were  fled.  The  women  prepared 
spices  for  his  body,  now  lying  in  the  grave,  as  not 
expecting  it  should  rise  again.  The  Jews  triumph- 
ed over  his  afflicted  disciples,  as  having  defeated 
their  hopes,  and  overthrown  their  pretences.  At  -<J 
this  time,  and  in  this  state  of  things,  our  Lord  rose 
from  the  dead,  and  shewed  himself  alive  to  his  M 
apostles,  and  several  others,  by  many  infallible 
proofs,  being  seen  of  them  forty  days,  and  speak- 
ing of  the  things  pertaining  to  the  kingdom  oj 
God.  The  sacred  writers  make  mention  of  twelve 
different  appearances,  and  intimate  that  he  was 
seen  oftener.  He  conversed  with  them,  gave  an- 
swers to  their  questions ;  he  eat  and  drank  with 
them,  to  shew  that  his  body  was  a  real  one  ;  and  ^ 
when  they  suspected  what  they  saw  might  be  a 
spirit,  he  bid  them  handle  him  and  see ;  for  a  spirit 
hath  not  flesh  and  bones  as  you  see  me  have.  He 
submitted  likewise  to  the  close  examination  of  his 
scrupulous  apostle  Thomas.  To  suppose  tliem  de- 
ceived then  in  the  article  of  our  Saviour's  resur- 
rection, you  must  suppose  the  absence  of  all  their 
senses ;  for  they  saw,  heard,  felt,  and  conversed 
with  hira.  A  man  rising  from  the  dead  is  an  ob- 
ject of  sense,  and  can  give  evidence  of  his  being 
aUve,  as  well  as  any  other  man  in  the  world  can 
give.  So  that  the  resurrection,  considered  as  a 
fact  to  be  proved  by  evidence,  is  as  plain  as  any 
other  fact :  it  requireth  no  greater  abihties,  than 
that  the  persons  attesting,  be  able  to  distinguish 
between  a  man  dead  and  a  man  alive ;  a  point  in 


EASTER-DAY. 


223 


which  every  man  living  admits  himself  a  judge. 
To  the  witness  of  friends,  we  may  add  that  of 
enemies,  which  in  all  cases  is  allowed  to  be  of 
great  weight.  The  soldiers,  who  were  employed 
by  the  Jews-  to  watch  the  sepulchre,  plainly  saw 
the  effects  of  the  divine  power  which  accompanied 
his  resurrection,  although  being  astonished  and 
confounded  at  such  unusual  appearances,  they  did 
not  well  perceive  it,  or  perhaps  were  not  suffered 
by  their  fears,  to  stay  till  Christ  should  proceed  out 
of  the  sepulchre.  They  felt  the  earthquake,  which 
removed  the  stone  rolled  to  the  mouth  of  the  sepul- 
chre ;  they  saw  the  •countenance  of  an  angel  like 
lightning,  and  his  raiment  white  as  snow ;  upon 
which  they  did  quake,  and  became  as  dead  men  ; 
/^  and  running  into  the  city,  shewed  to  the  chief 
priests  all  the  things  that  were  done. 

The  angels  and  heavenly  host  had,  before,  joined 
with  men  in  celebrating  the  nativity  of  Christ,  and 
here  concurred  in  Vv'itnessing  his  resurrection. 
The  women  presently  after  the  resurrection,  coming 
ff  to  th$  sepulchre,  and  looking  there  for  the  body  of 
their  beloved  master,  found  there  two  angels  in 
white,  sitting,  one  at  the  head,  the  other  at  the 

ffeet,  where  the  body  of  Jesus  had  lain,  who  said 
to  them,  -why  seek  ye  the  living  among  the  dead? 
He  is  not  here,  hut  is  risen. 

But  lest  we  should  imagine  friends,  enemies, 
angels,  the  report  of  sense  so  oft  times  repeated,  to 
have  been  deceived  in  the  opinion  of  our  Saviour's 
resurrection,  God  himself  hath  been  pleased  to  con- 
firm the  truth  of  it,  and  set  his  seal  to  it.  This  he 
'  hath  done,  not  only  by  his  holy  Spirit  comforting, 
enabling,  and  encouragmg  the  apostles,  in  preach- 
ing the  mystery  of  Christ's  resurrection  ;  but  also 
m  confirming  the  testimony  with  concurrent  mira- 
cles. All  those  evidences  at  once  uniting,  in  con- 
firmation of  this  important  article  of  our  faith,  must 
surely  exclude  all  possibility  of  doubt. 

Let  us  next  take  a  short  view  of  some  of  the 
principal  advantages  that  arise  to  Christians,  from 
the  certainty  of  this  astonishing  miracle.  From 
hence  we  derive  the  most  coiivincing  proof  of  our 
Lord's  person  and  the  certainty  of  his  doctrine. 
The  death  of  Christ  shewed  him  to  be  truly  man  : 
but  it  was  his  resurrection  that  declared  him  to  be 
truly  God :  to  that,  therefore,  he  at  all  times  refers, 
as  the  last  and  greatest  proof  of  his  divine  mission. 
This  was  the  only  sign  he  would  give  to  the  Jews, 
demanding  a  confirmation  of  his  authority,  that,  as 
Jonas  was  three  days  and  three  nights  in  the 
whale's  belly,  so  the  Son  of  man  should  be  three 
days  and  three  nights  in  the  heart  of  the  earth. 
Upon  this  he  fixed  the  expectation  of  his  disciples 
and  his  hearers ;  and  by  this  he  was  to  establish 
the  truth  of  his  doctrine,  and  the  divinity  of  his 
Dcrson.  beyond  all  contradiction. 


0 


By  the  resurrection  of  Christ  we  are  assured, 
that  Ave  also  shall  rise  again :  Christ  has  promised 
his  disciples,  that  where  he  Avas,  there  they  should 
be  also.  When  therefore  he  rose  from  the  dead, 
and  ascended  into  an  incorniptilale  state  of  glory, 
they  then  raised  their  hopes,  and  conceived  full  as- 
surance of  immortality.  Till  then,  mankind  'lad 
found,  by  long  experience,  that  there  Avas  no  re- 
demption from  the  grave;  and  by  this  alone  should 
be  convinced,  that  their  nature  A\^as  capable  of  im- 
mortality, or  that  God  would  confer  it  on  them. 
They  might  perceive,  in  the  person  of  Christ,  the 
dissolution  of  death,  the  capacity  of  their  nature, 
and  the  favour  of  God  ;  and  then,  considering  their 
own  relation  to  Christ,  might  hope  to  partake  of 
the  same  glory.  That  they, also,  should  rise  again, 
to  an  inheritance  incorruptible  and  undefiled,  and 
that  fadeth  not  aAvay,  reserved  in  heaven  for  them. 

Well  might  the  primitive  Christians  celebrate 
this  glorious  festival  with  such  acts  of  jey  as  they 
did  ;  for,  upon  this  day,  the  emperors  Avere  Avont, 
by  their  imperial  orders,  to  release  prisoners,  unless 
they  were  detained  for  heinous  crimes.  And  all 
the  rest  of  the  people,  both  of  clergy  and  laity,  strove 
to  contribute  largely  and  liberally  to  the  poor ;  that 
such  as  begged  relief  might  be  able  to  receive, 
when  the  common  fountain  of  our  mercies  Avas  re- 
membered :  and  herein  they  are  fit  patterns  for 
our  imitation.  Nelson. 

Let  us  therefore,  from  the  commemoration  of 
our  Saviour's  resurrection,  establish  ourselves  in 
the  belief  of  his  holy  religion ;  let  us  rise  from  the 
death  of  sin  to  the  life  of  righteousness,  thiat  be- 
ing qualified  by  ihe  graces  of  God's  holy  Spirit, 
Ave  may  be  meet  to  be  accounted  children  of  the 
resurrection.  Let  us  live  constantly  under  a  live- 
ly sense  of  that  happiness  he  has  completely  pur- 
chased for  us  by  his  rising  from  the  dead  :  and 
learn  to  set  our  affections  on  things  above,  knowing 
thatwhcnthis  earthly  tabernaele  shall  be  dissolv- 
ed, we  have  a  house  not  made  withhands,  eternal 
in  the  heavens.  G.  Nallson. 

From  the  old  Saxon  word  "  oster,"  signifying 
"  to  rise,"  Ave  call  it  Easter-day,  or  the  day  of  the 
resurrection.  Whcatly. 

In  the  ancient  Church,  at  least  from  the  fourth 
century,  the  paschal  solemnity  lasted  fourteen  days, 
that  is,  during  the  week  before  Easter  Day,  and 
the  Aveek  after  it.  After  Christianity  had  become 
the  estabUshed  Religion  in  the  Roman  Empire, 
Valentinian  and  Theodosius,  by  what  they  call- 
ed indulgence,  and  what  we  should  denominate 
an  act  of  grace,  pardoned  and  released,  at  this  sea- 
son, all  criminals  and  prisoners;  excepting  only  those, 
who  had  either  abused  former  indulgencies.  or  had 
committed  crimes  that  were  deemed  unpardonable ; 
such  as  murder,  incest,  and  treason.    This  regu- 


224 


EASTER-DAY 


Likewise  reckon  ye  also  yourselves  to  be 
dead  indeed  unto  sin  ;  but  alive  unto  God 
through  Jesus  Christ  our  Lord.  Rom.  vi.  9. 

CHRIST  is  risen  from  the  dead,  and  be- 
come the  first-fruits  of  them  tliat  slept. 

For  since  by  man  came  death,  by  man 
came  also  the  resurrection  of  the  dead. 

For  as  in  Adam  all  die  ;  even  so  in 
Christ  shall  all  be  made  alive.  1  Cor.  xv.  20. 

lation  was  adopted  by  Justinian,  inserted  in  his 
Code,  and  consequently  became  a  standing  law  of 
the  empire.  Of  their  paschal  indulgencies,  or  acts 
of  grace,  exercised  at  Easter,  Chrysostom,  Am- 
BHOSE,  and  mauy  of  the  Fathers  make  repeated 
and  honourable  mention. 

At  this  festival  it  was  likewise  customary  for 
private  individuals  to  perform  acts  of  mercy  and 
benevolence  to  their  fellow-creatures.  Masters,  for 
instance,  frequently  granted  freedom  to  their 
slaves ;  and  that  there  might  be  no  impediment 
thrown  in  the  way  of  an  act,  becoming  the  cele- 
bration of  this  festival,  the  laws  by  which  every 
other  legal  process  was  suspended,  expressly  or- 
dained, that  all  men  might  grant  manumission  to 
their  slaves,  and  should  be  at  liberty  to  do  what- 
ever was  necessary,  for  the  due  accomplishment 
of  that  end.  Another  instance  of  their  charity  was 
liberality  to  the  poor,  to  whom  valuable  presents 
were  at  this  season  made  by  the  rich.  The  Em- 
peror CoNSTANTiNE,  in  imitation  of  our  Saviour's 
beneficence,  was  aecustomed,  as  Edsebius  relates, 
as  soon  as  Easter  morn  appeared,  to  open  a  bengfi- 
cent  hand  to  aO  nations,  and  peoples,  making  to  all 
rich  presents.  For  these  three  acts  of  humanity, 
commonly  exercised  at  Easter,  the  Fathers,  among 
other  reasons,  assign  the  following;  "The  Em- 
perors release  prisoners,  to  imitate,  as  far  as  may 
be,  the  example  of  their  Lord,  who  delivered  allfrom 
the  bondage  of  sin.  Our  Lord  set  at  Liberty  all 
that  were  under  the  power  of  death  :  his  servants 
imitating  his  mercy,  loose  men  from  their  tempor- 
al and  visible  bonds,  having  no  power  to  release 
them  from  those  which  are  spiritual  and  invisible. 
To  shew  charity,  by  giving  to  slaves  freedom,  and 
to  the  poor  liberal  alms ;  is  suitable  to  the  cele- 
bration of  that  festival  which  brought  general  free- 
dom from  slavery,  and  universal  liberty  to  man- 
kind :  and  what  can  be  more  proper  than  to  make 
the  heart  of  the  poor  rejoice,  when  Ave  recollect 
our  natural  poverty,  and  remember  the  common 
fountain  of  all  mercies."  (Eusebius.) 

In  the  Morning  oflBce  for  the  day,  instead  of  the 
usual  invitatory  Psalm,  three  appropriate  anthems 
are  recited.  The  proper  Morning  Psalms  are  ii.  Ivii. 
cxi.  The  first  of  these  is  an  inauguration  hymn, 
which  in  its  mystical  sense,  treats  of  the  opposition 
raised  against  Christ's  kingdom,  his  victory,  Re- 


T/ie  Collect. 
ALMIGHTY  God,  who  through  thine 
only  begotten  Son  Jesus  Christ  hast  over- 
come death,  (5.)  and  opened  unto  us  the 
gate  of  everlasting  life  ;  we  humbly  beseech 
thee,  that  as,  by  thy  special  groce  prevent- 
ing us,  (6.)  thou  dost  put  into  our  minds 
good  desires ;  so  by  thy  continual  help  we 
may  bring  the  same  to  good  effect,  through 

surrection,  and  exaltation.  The  Iviith,  composed 
on  account  of  David's  escape  from  Saul,  represents 
Christ's  Resurrection  from  the  grave :  and  the 
cxith,  is  a  Psalm  of  praise  and  thanksgiving  to  God, 
for  all  his  woiks,  and  more  especially  for  having 
sent  Redemption  to  his  people,  by  the  death  and 
resurrection  of  Christ. 

The  Psalms  for  Evening  song,  are  cxiii.  cxiv. 
cxviii.  The  first  praises  God  on  account  of  his 
power,  glory,  and  mercy,  in  redeeming  man,  and 
making  the  Gentile  Church  a  fruitful  parent  of 
children,  and  the  mother  of  us  all.  The  cxivth 
celebrates  the  Exodus  of  Israel  from  Egypt,  a  figure 
of  our  Redemption  from  sin  and  death;  it  likewise  f/ 
praises  the  Lord  for  the  extraordinary  manifesta- 
tions of  his  power  and  his  love  to  the  Church. 
The  cxviiith  is  a  sacrifice  of  praise  and  thanksgiv- 
ing for  deliverance  and  victory.  The22d  verse  is, 
in  the  New  Testament,  twice  expounded  of  the 
Resurrection  of  Christ,  and  the  w'hole  may  be  con-  rv 
sidered,  as  a  triumphant  hymn  on  occasion  of  his 
resurrection  and  our  own.  Shepherd. 

(4.)  In  the  primitive  times  the  Christians  of  all 
Churches  on  this  day  used  this  morning-salutation, 
"  Christ  is  risen  ;"  to  which  those,  who  were  salu 
ted,  answered,  "  Christ  is  risen  indeed  ;"  or  else 
thus,  "and  hath  appeared  unto  Simon;"  a  custom 
still  retained  in  the  Greek  Church.  And  our  Church, 
supposing  us  as  eager  of  the  joyful  news  as  they 
were,  is  loth  to  withhold  from  us  long  the  pleasure 
of  expressing  it ;  and  therefore  as  soon  as  the  Ab- 
solution is  pronounced,  she  begins  her  oflSce  of 
praise  with  anthems  proper  to  the  day,  encourag- 
ing her  members  to  call  upon  one  another  "  to 
keep  the  feast;  for  that  Christ  our  Passover  is 
sacrificed  for  us,  and  is  also  risen  from  the  dead, 
and  become  the  first  fruits  of  them  that  slept,"'  &c. 

Wheatly. 

(5.)  God  is  said  to  "have  overcome  death 
through  our  Saviour,"  because  he  has  resolved,  that 
for  the  sake  of  our  Saviour,  those,  who  die,  shall  be 
raised  again,  and,  their  bodies  being  reunited  to 
their  souls,  shall  live  for  ever.  By  these  means 
God  has  for  the  same  reason  "  opened  unto  us  the 
gate  of  everlasting  life ;"  for  we  could  not  have 
lived  everlastingly,  if  Christ  had  not  died  for  us.  " 

Dr.  Bennet. 

(6.)  To  "  prevent"  in  old  English,  signifies  "  to 


EASTER-DAY. 


22{) 


Jesus  Christ  our  Lord;  who  livcth  and  reign- 
eth  with  thee  and  the  Holy  Ghost,  ever  one 
God,  world  without  end.     A77ien. 
The  Epistle.     Col.  iii.  1. 
IF  ye  then  be  risen  with  Christ,  seek  those 
things  which  are  above,  where  Christ  sitteth 
on  the  right  hand  of  God.     Set  your  affec- 
tion on  things  above,  not  on  things  on  the 
earth  :  for  ye  are  dead,  and  your  life  is  hid 
with  Clirist  in  God.     When  Christ,  who  is 
,  .     our  life,  shall  appear,  then  shall  ye  also  ap- 
^  ^pear  with  him  in  glory.     Mortify  therefore 
your  members   which  are  upon  the  earth  ; 
fjrnication,   uncleanness,   inordinate    affec- 
tion, evil  concupiscence,  and  covetousness, 
which  is  idolatry  :  for  wliich  things'  sake 
the  wrath  of  God  cometh  on  the  children  of 
disobedience  :  in  the  which  ye  also  walked 
sometime,  when  ye  lived  in  them.  (7.) 
The  Gospel.     St.  John  xx.  1. 
THE  fi^rst  day  of  the  week  cometh  Mary 
Magdalene  early,  when  it  was  yet  dark,  unto 
the  sepulchre,  and  speth   the   stone  taken 

go  before;"  and  in  this  passage  we  are  admonished 
that  the  grace  of  God  precedes  our  good  desires  ; 
without  whicli  we  should  have  no  power  "  to  do 
good  works  pleasant  and  acceptable  to  God." 

T.  c.  B. 
(7.)  The  Epistle  for  this  day  is  designed  to  en- 
force the  duties  and  virtuous  dispositions  which 
are  natural  consequences  of  the  belief  of  a  Saviour, 
/  /  risen  from  the  dead.  Whom  when  we  consider 
/  as  now  in  full  possession  of  immortality,  living  and 
reigning  in  heaven,  in  human  nature,  his  happiness 
is  the  pledge  of  all  theirs,  who  partaking  of  that 
nature,  shall  perform  the  conditions  left  upon  them, 
as  necessary  to  qualify  them  for  partaking  in  the 
same  happiness  also.  Of  these  the  apostle  men- 
tions two,  which  do  indeed  include  all  the  rest. 
1.  "  The  setting  our  affections  on  things  above." 
The  second  thing,  which  is  truly  in  order  to  the 
former,  is  an  effectual  subduing  of  those  lusts  and 
inordinate  appetites,  Avhich,  above  all  things,  ob- 
struct that  heavenly  temper  of  mind. 

'It  may  here  therefore  be  remarked,  that  as  our 
first  entrance  into  covenant  with  God  by  baptism, 
(which  is  an  emblem  of  our  Lord's  death  and  re- 
surrection,) is  the  spiritual  birth  of  a  Christian,  so 
a  conscientious  perseverance  in  the  obedience, 
there  covenanted  for,  is  his  spiritual  life.  Both 
which  we  most  truly  acknowledge  to  proceed  from 
the  "  dwelUng"  of  that  "  Spirit  in  us,  which  raised 
Christ  from  the  dead."  Rom.  viii.  11.  And  if  be- 
sides we  reflect  on  the  numbers,  who  in  the  primi- 
tive Church  were  received  by  that  sacrament,  which, 
at  this  festival  yearly,  began  to  be  most  solemnly 
administered,  and  whereunto  the  preceding  fast 
29 


away  from  the  sepulchre.  Then  she  run- 
neth and  cometh  to  Simon  Peter,  and  to  the 
other  disciple  whom  Jesus  loved,  and  saith 
unto  them,  They  have  taken  away  the  Lord 
out  of  the  sepulchre,  and  we  know  not 
where  they  have  laid  him.  Peter  therefore 
went  forth,  and  that  other  disciple,  and  came 
to  the  sepulchre.  So  they  ran  both  together : 
and  the  other  disciple  did  outrun  Peter,  and 
came  first  to  the  sepulchre  ;  and  he,  stooping 
down  and  looking  in,  saw  the  linen  clothes 
lying,  yet  went  he  not  in.  Then  cometh 
Simon  Peter  following  him,  and  went  into 
the  sepulchre,  and  seeth  the  linen  clothes 
lie  ;  and  the  napkinthat  was  about  his  head, 
not  lying  with  the  linen  clothes,  but  wrap- 
ped together  in  a  place  bv  itself  Then 
went  in  also  that  other  disciple  which  came 
first  to  the  sepulchre,  and  he  saw,  and  be- 
lieved. For  as  yet  they  knew  not  the  Scrip- 
ture, that  he  must  rise  again  from  the  dead. 
Then  the  disciples  went  away  again  unto 
their  own  home.  (8.) 

of  Lent  was  a  solemn  preparation  ;  these  things, 
laid  all  together,  may  suffice  to  set  the  wisdom  of 
the  Church  above  any  just  exception,  in  appoint- 
ing a  Collect,  not  only  pious  and  useful,  but  allud- 
ing, and  by  no  means  foreign,  to  the  subject  of  the 
day.  Dean  Stanhope. 

(8.)  As  no  truth  is  of  more  importance  to  the 
Christian  religion  than  the  resurrection  of  Christ, 
so  none  had  greater  care  taken  to  strengthen  the 
behefof  it.  The  testimony  of  angels,  of  disciples, 
of  women,  of  numbers  of  people,  the  conversation 
of  forty  days,  the  testimony  of  the  elements  them- 
selves, the  earth  trembling  and  quaking,  as  if  in 
pangs  and  travail  to  discharge  this  new  birth,  the 
testimony  of  others,  whose  bodies  appeared  in  the 
holy  city;  nay,  the  testimony  of  the  most  invete- 
rate enemies  of  Christ ;  for  even  the  Jews  them- 
selves by  advancing  so  incredible  a  story,  as  that 
of  his  disciples  stealing  him  away,  do  in  effect  con- 
fess and  corroborate  a  truth,  which  they  so  very 
weakly  endeavour  to  destroy. 

A  consideration  of  these  particulars  may  satisfy 
every  Christian,  what  a  firm  foundation  his  faith 
stands  upon,  and  may  put  all  its  enemies  to  confu- 
sion. But,  unless  we  do  something  more  than 
argue  for  our  Saviour's  resurrection,  it  had  been 
the  same  thing  to  us,  if  he  had  never  risen  at  all. 
The  second  lesson  for  this  morning's  service,  and 
the  Epistle  for  the  day,  tell  us  largely,  what  use  is 
to  be  made  of  this  article.  That  owning,  and  being 
baptized  into  the  belief  of  it,  implies  our  being  con- 
formed to  the  likeness  of  what  our  Saviour  hath 
done  ;  that  we  must  rise  with  him,  and  prove  that 
we  do  so,  by  "setting  our  affections  on  things 


226 


MONDAY  IN  EASTER- WEEK. 


^ou^ag  fit  33astcr=tocclt  (9.) 

The  Collect. 

ALMIGHTY  God,  who  through  thine 
only  begotten  Son  Jcsns  Christ  hast  over- 
come death,  and  opened  unto  us  the  gate  of 
everlasting  life;  we  humbly'  beseech  thee, 
that  as,  by  tiiy  special  grace  preventinuf  us, 
thou  dost  put  into  our  minds  good  desires  ; 
so  by  thy  continual  help  we  may  bring  the 
£>ame  to  good  effect,  through  Jesus  Christ 
our  Lord ;  who  liveth  and  reigneth  with 
thee  and  the  Holy  Ghost,  ever  one  God, 
world  without  end.     Amen. 

For  the  Epistle.     Acts  x.  34. 

PETER  opened  his  mouth,  and  said,  Of 
a  truth  I  perceive  tliat  God  is  no  respecter 
of  persons :  but  in  every  nation  he  that  fear- 
eth  him,  and  worketh  righteousness,  is  ac- 
cepted with  him.  The  word  which  God 
sent  unto  the  children  of  Israel,  preaching 

above;  that,  as  Christ  was  raised  from  the  dead 
by  the  glory  of  the  Father,  so  we  should  also  walk 
in  nev.'iiess  of  life  ;  that,  as  he  died  to  sin  once, 
and  now  lireth  unto  God,  so  we  should  reckon  our- 
selves dead  unto  sin,  but  alive  unto  God;  alive 
like  him,  over  whom  the  law  of  sin  and  death  hath 
no  more  dominion,  and  who  returned  not  a  second 
time  to  corruption."  Col.  iii.  1,  2;  Rom.  vi.  4.  9.  10. 
11.  Let  us  remember  then  that  Christ  is  risen ; 
but  let  us  remember  withal,  that  they  only  will 
have  comfort  of  his  rising,  who  are  thus  risen  with 
him.  The  great  revolution  of  the  whole  world,  its 
second  and  better  creation  to  immortality,  began 
this  day.  But,  if  we  have  no  part  in  it,  by  refor- 
mation and  a  new  life,  we  are  of  all  men  most 
miserable.  Our  prince  and  king  hath  overcome 
indeed  "the  sharpness  of  death:  but  it  is  to  be- 
lievers" only  that  "  he  hath  opened  the  kingdom 
of  heaven."  And  such  believers  are  only  they, 
who  prove  their  faith  by  their  works.  And  to 
those  he  hath  given  a  sure  comfort.  Such  a  one, 
as  '"neither  tribulation  nor  distress,  nor  even  death" 
itself  can  rob  them  of.  For,  since  their  "Redeemer 
liveth,  they  are  certain,  that  though,  after  their  skin, 
worms  destroy  this  body,  yet  there  will  come  ano- 
ther day,  when  in  their  flesh  they  shall  see  God." 
Rom.  viii.  35.  38 ;  Job  xix.  25,  26.  Whom  God 
grant  us  to  behold  and  to  see  ourselves,  that  is,  for 
our  own  unspeaikable  and  everlasting  happiness, 
through  Jesus  Christ  our  Lord.     Amen. 

Dean  Stanhope. 
The  occasion  of  this  week's  solemnity  was  prin- 
cipally intended  for  the  expressing  of  our  joy  for 
our  Lord's  resurrection.  But  among  the  ancients 
there  was  another  peculiar  reason  for  the  more 
solemn  observation  of  this  week.    For  except  in 


peace  by  Jesus  Christ ;  (he  is  Lord  of  all :) 
that  word,  1  say,  ye  know,  which  was  pub- 
lished throughout  all  Judea,  and  began  from 
Galilee,  after  the  baptism  which  John 
preached  :  how  God  anointed  Jesus  of  Naz- 
areth with  the  Holy  Ghost,  and  with  power ; 
who  went  about  doing  good,  and  healing 
all  that  were  oppressed  of  the  devil  :  for  God 
was  with  him.  And  we  are  witnesses  of  all 
things  which  he  did,  both  in  the  land  of  the 
Jews  and  in  Jerusalem ;  whom  they  slew, 
and  hanged  on  a  tree.  Him  God  raised  up 
the  third  day,  and  showed  him  openly  ;  not 
to  all  the  people,  but  unto  witnesses  chosen 
before  of  God,  even  to  us,  who  did  eat  and 
drink  with  him  after  he  rose  from  the  dead. 
And  he  commanded  us  to  preach  imto  the 
people,  and  to  testify  that  it  is  he  who  was 
ordained  of  God  to  be  the  judge  of  quick  and 
dead.  To  him  give  all  the  prophets  wit- 
ness, that  through  his  name,  whosoever  be- 

cases  of  necessity  they  administered  baptism  at 
no  other  times  than  Easter  and  Whitsuntide  ;  at 
Easter,  in  memory  of  Christ's  death  and  resurrec- 
tion, (correspondent  to  Avhich  are  the  two  parts  of 
the  Christian  life,  represented  in  baptism  "  dying 
unto  sin,"  and  "rising  again  unto  newness  of 
life  ;")  and  at  Whitsuntide,  in  memory  of  the  apos- 
tles being  then  "'baptized  with  the  Holy  Ghost 
and  with  fire,"  and  of  their  having  themselves  at 
that  time  baptized  three  thousand  souls ;  this  com- 
munication of  the  Holy  Ghost  to  the  apostles  being 
in  some  measure  represented  and  conveyed  by 
baptism.  After  these  times,  they  made  it  part  of 
their  festivity,  the  week  following,  to  congalulate 
the  access  of  a  new  Christian  progeny  :  the  new- 
baptised  coming  each  day  to  Church  in  white 
garments,  with  lights  before  them,  in  token  that 
they  had  now  laid  aside  their  works  of  darkness, 
and  were  become  the  children  of  light,  and  had 
made  a  resolution  to  lead  a  new,  innocent,  and  un- 
spotted life.  At  Church,  thanksgivings  and  pray- 
ers were  made  for  them,  and  those  that  were  at 
years  of  discretion  (for  in  those  times  many  such 
came  in  from  heathenism)  were  instructed  in  the 
principles  and  Avays  of  Christianity:  but  after- 
wards, when  most  of  the  baptized  were  infants,  and 
so  not  capable  of  such  solemnities,  this  custom 
was  altered,  and  baptism  administered  at  all  times 
of  the  year,  as  at  the  beginning  of  Christianity. 

Wheatly.  - 
(9.)  All  this  week,  which  we  call  Easter-week, 
was  anciently  kept  holy  ;  but  above  others  these 
two  days  were  most  observed.  In  some  particu- 
lars the  whole  interval  between  Easter  and  Pente- 
cost was  honoured  with  an  esteem  equal  to  the 
Lord's  day.    UEsirange.    To  shew  the  great 


MONDAY  IN  EASTER -Yv^EEK. 


227 


lieveth  in  him  shall  receive  remission  of 
sins.  (10.) 

The  Gospel.     St.  Luke  xxiv.  13. 

BEHOLD,  two  of  his  disciples  went  that 
same  day  to  a  village  called  Emmaus.  which 
was  from  Jerusalem  about  threescore  fur- 
longs. And  they  talked  together  of  all  these 
things  which  had  happened.  And  it  came 
to  pass,  that  while  they  communed  together, 
and  reasoned,  Jesus  himself  drew  near,  and 
went  with  them.  But  their  eyes  were  hold- 
en,  that  they  should  not  know  him.  And 
he  said  unto  them,  What  manner  of  com- 
munications are  these  that  ye  have  one  to 
another,  as  ye  walk,  and  are  sad  ?  And  one 

solemnity  of  the  Easter  festival  the  Church  has 
set  apart  the  two  following  days  after  Sunday,  for 
the  exercise  of  religious  duty  :  to  the  end  that  we 
might  have  leisure  to  confirm  our  faith  in  the  grand 
article  of  our  Saviour's  resurrection,  and  to  exert 
our  devout  affections  in  all  those  happy  conse- 
quences that  are  deducible  from  it.  Nelson. 

(1(1.)  In  this  speech  of  St,  Peter,  the  apostle 
gives  an  account  of  the  word  and  preaching  of  our 

\,     Lord,  and  also  of  his  resurrection  from  the  dead; 

/j  "Him  God  raised  up  the  third  day,  and  shewed 
him  openly;  not  to  all  the  people,  but  unto  witness- 
es chosen  before  of  God,  even  to  us,  who  did  eat 
and  drink  with  him  after  he  rose  from  the  dead." 
But,  it  may  be  said,  why  not  to  all  the  people  1 
Would  not  so  public  a  display  of  the  miracle  be 
,f  iife-more  convincing,  and  free  from  all  suspicion  of 
\  fraud  1  Perhaps  it  might :  but  neither  had  the 
i  Jews,  who  rejected  a  long  series  of  public  miracles, 
which  were  continued  even  while  our  Lord  hung 
on  the  cross,  any  right  to  prescribe  conditions  for 
their  believing  the  resurrection  ;  nor  is  there  want- 
ing a  sufficient  body  of  evidence  to  establish  this 
beyond  all  power  of  the  gainsayer  and  unbeliever  ; 
as  will  appear  from  these  few  considerations. 

Although  Christ  did  not  appear  to  all  the  people 
after  his  resurrection,  yet  they  wanted  not  convinc- 
ing proof  that  he  was  risen.  "  The  chief  priests 
and  Pharisees  came  together  unto  Pilate,  saying. 
Sir,  we  remember  that  that  deceiver  said,  while  he 
was  yet  ahve,  after  three  days  I  will  rise  again  : 
command,  therefore,  that  the  sepulchre  be  made 
sure,  lest  his  disciples  come  by  night,  and  steal  him 
away,  and  say  unto  the  people  he  is  risen  from  the 
dead  ;  so  the  last  error  shall  be  worse  than  the  first. 
Pilate  said  unto  them.  Ye  have  a  watch  ;  go  your 
way,  make  it  as  sure  as  ye  can.  So  they  went, 
and  made  the  sepulchre  sure,  sealing  the  stone,  and 
setting  a  watch."  This  attention  and  vigilance 
are  remarkable,  and  shew  the  extreme  caution  of 
those  sagacious  enemies  to  prevent  all  possibility 


/ 


of  them,  whose  name  was  Cleopas,  answer- 
ing, said  unto  him,  Art  thou  only  a  stranger 
in  Jerusalem,  and  hast  not  known  the  things 
wliich  are  come  to  pass  there  in  these  days'? 
And  he  said  unto  them,  Wiiat  things?  And 
they  said  unto  him,  Concerning  Jesus  of 
Nazareth,  who  was  a  prophet,  mighty  in 
deed  and  word,  before  God  and  all  the 
people  :  and  how  the  chief  priests  and  our 
rulers  delivered  iiim  to  be  condemned  to 
death,  and  have  crucified  him.  But  we 
trusted  that  it  had  been  he  who  should  have 
redeemed  Israel :  and  beside  all  this,  to-day 
is  the  third  day  since  thcvse  thmgs  were  done. 
Yea,  and  certain  women  also  of  our  com- 
pany made  us  astonished,  who  were  early  at 

of  fraud,  in  the  followers  of  Christ.  But  finding 
that  the  body  had,  notwithstanding  all  their  care, 
disappeared  from  the  sep'ulchre,  and  that  the  guard, 
having  seen  an  angel,  had  become  like  dead  men, 
they  resort  to  the  very  conduct  which  they  affected 
to  condemn,  to  fraud  and  subornation  of  false 
witnesses.  For,  when  some  of  the  watch  came  to 
the  city,  and  shewed  the  chief  priests  what  was 
done,^  they  gave  money  to  the  soldiers,  desiring 
them  to  say,  that  while  they  slept  his  disciples  had 
stolen  him  away  ;  and  promising  to  secure  them 
against  punishment  from  the  governor.  This 
strange  proceeding  speaks  fully  for  itself;  and  like 
many  other  impostures  ends  in  its  own  confusion. 
For,  out  of  their  great  zeal  to  prove  the  charge,  they 
make  the  soldiers  prove  too  much  :  they  bring  their 
testimony  to  a  fact,  which  in  the  same  breath  they 
declare  to  have  happened  while  they  slept.  Com- 
pare this  deUberate  system  of  fraud,  this  readiness 
in  contriving,  and  assurance  in  upholding  a  palpa- 
ble and  odious  lie,  with  the  reluctant  assent  of  our 
Lord's  disciples,  with  their  candid  account  of  their 
own  slowness  of  conviction,  with  the  simplicity 
and  integrity  of  the  whole  narrative  ;  and  you  will 
on  the  one  hand,  discover  the  father  of  lies  too  suc- 
cessful with  that  unhappy  nation  ;  and,  on  th^ 
other,  be  led  to  adore  the  God  of  truth  for  thus 
manifesting  himself  by  such  plain  and  evident 
signs.  Again,  The  apostles,  Vi^ho  were  witnesses 
of  the  resurrection,  had,  upon  the  death  of  their 
Master,  and  before  this  event  took  place,  given  up 
all  for  lost,  and  nearly  consigned  themselves  to  de- 
spair. Even  his  own  predictions  of  the  event  seem 
to  have  been  forgotten,  or  little  relied  upon.  The 
first  revival  of  their  hopes  was  occasioned  by  his 
resurrection  :  and,  as  this  change  cannot  be  other- 
wise accounted  for,  so  neither  were  they  at  all  like- 
ly to  be  deceived  in  a  matter  about  which  they 
were  at  first  very  incredulous,  and  in  which  they 
had  several  opportunities  to  be  satisfied.  Above  all, 
they  could  not  fancy  themselves  endued  with  the 


228 


TUESDAY  IN  EASTER- WEEK. 


the  sepulchre  ;  and  w^hen  they  found  not  his 
body,  they  came,  saying,  that  they  had  also 
seen  a  vision  of  angels,  which  said  iliat  he 
was  ahve.  And  certain  of  them  who  were 
with  us  went  to  the  sepnlchre.  and  found  it 
even  so  as  the  women  had  said  ;  hut  him 
they  saw  not.  Then  lie  said  unto  them,  O 
fools,  and  slow  of  heart  to  believe  all  that  the 
prophets  have  spoken  !  ought  not  Clirist  to 
have  suffered  these  tilings,  and  to  enter  into 
his  glory?  And  beginning  at  JMoses,  and  all 
the  prophets,  he  expounded  unto  them  in  all 
the  Scriptures  the  things  concerning  him- 
self. And  they  drew  ni^h  unto  the  village 
whither  they  went :  and  he  made  as  though 
he  would  have  gone  farther  :  but  they  con- 
strained him,  saying,  Abide  with  us  ;  for  it 
is  towards  evenmg,  and  the  day  is  far  spent. 
And  he  went  in  to  tarry  with  them.  And 
it  came  to  pass,  as  he  sat  at  meat  with  them, 
he  took  bread,  and  blessed  it,  and  brake  and 
gave  to  them.  And  their  eyes  were  opened, 
and  they  knew  him,  and  he  vanished  out  of 
their  sight.  And  they  said  one  to  another, 
Did  not  our  heart  burn  within  us,  when  he 
talked  with  us  by  the  way,  and  while  he 
opened  to  us  the  Scriptures  ?  And  the^''  rose 
up  the  same  hour,  and  returned  to  Jerusa- 
lem, and  found  the  eleven  gathered  together, 

gift  of  various  tongues  to  preach,  and  other  miracu- 
lous powers  to  confirm,  this  doctrine.  The  people, 
therefore,  who  .were  witnesses  to  these  things, 
could  not  have  had  a  higher  degree  of  evidence  ; 
no,  not  even  in  the  sight  of  our  Lord  himself.  So 
that  the  purpose  of  God  in  shewing  him  only  to 
chosen  persons,  and  through  them  spreadmg  a 
knowledge  of  the  resurrection  to  the  rest  of  the 
world,  was  amply  sufficient  for  the  conviction  of 
all  honest  minds,  which  alone  are  worthy  to  be 
satisfied.  Others  would  net  be  persuaded,  though 
one  rose  from  the  dead,  and  were  actually  seen  by 
them.  Dr.  Stack. 

(11.)  From  the  narrative  contained  in  this  day's 
Gospel,  in  which  our  Lord  discourses  of  the  neces- 
sity of  the  death  and  resurrection  of  the  Messiah, 
we  may  learn,  as  he  taught  the  two  disciples,  not 
to  take  an  estimate  of  the  counsels  of  God  by  the 
designs  of  men ;  for  God  by  ways  contrary  to  ijiu- 
man  judgment  brings  to  pass  the  purposes  of  his 
eternal  providence.  The  glories  of  Christ  were 
not  made  pompous  by  human  circumstances :  his 
kingdom  was  spiritual :  he  was  to  enter  into  felici- 
ty through  the  gate  of  death:  he  refused  to  do 
miracles  before  Herod,  and  yet  did  them  before  the 
people :  he  confuted  his  accusers  by  silence  ;  and 
did  not  descend  from  the  cross,  when  they  offered 
to  believe  in  him,  if  he  would,  but  left  them  to  be 


and  them  that  were  with  them,  saying.  The 
Lord  is  risen  indeed,  and  hath  appeared  un- 
to Simon.  And  they  told  what  tilings  were 
done  in  the  way,  and  how  he  was  known  of 
them  in  breaking  of  bread.  (11.) 


STttCStiag  III  33a.stcr=iBCfU. 

The  Collect. 

ALMIGHTY  God,  who  through  thine 
only  begotten  Son  Jesus  Christ  hast  overcome 
death,  and  opened  unto  us  the  gate  of  ever- 
lasting life ;  we  humbly  beseech  thee,  that 
as,  by  thy  special  grace  preventing  ns,  thou 
dost  put  into  our  minds  good  desires  ;  so  by 
thy  continnal  help  we  may  bring  the  same 
to  good  effect,  through  Jesus  Christ  our 
Lord;  who  liveth  and  reigneth  with  thee 
and  the  Holy  Ghost,  ever  one  God,  world 
without  end.     Amen. 

For  the  Epistle.     Acts  xiii.  26. 

MEN  and  brethren,  children  of  the  stock 
of  Abraham,  and  whosoever  among  you 
feareth  God,  to  you  is  the  word  of  this  salva- 
tion sent.  For  they  that  dwell  at  Jerusalem, 
and  their  rulers,  because  they  knew  him  not, 
nor  yet  the  voices  of  the  prophets  which  are 
read  every  sabbath-day,  they  have  fulfilled 
them  in  condemning    him.      And  though 

persuaded  by  greater  arguments  of  his  power,  the 
miraculous  circumstances  of  his  death,  and  the 
glories  of  his  resurrection :  and  by  walking  in  the 
secret  paths  of  the  divine  counsels  hath  commanded  ^ 
us  to  adore  his  footsteps,  to  admire  and  revere  his  / 
wisdom,  to  be  satisfied  with  all  the  events  of  pro-  ' 
vidence,  and  to  rejoice  in  him,  if  by  afflictions  he 
makes  us  holy,  if  by  persecutions  he  supports  and 
enlarges  his  Church,  if  by  death  he  brings  us  to 
life.  Provided  Ave  arrive  at  the  communion  of  his 
felicities,  we  must  let  him  choose  the  way  :  itbeing 
sufficient  that  he  is  our  guide,  and  our  support, 
and  "  our  exceeding  great  reward."  For  therefore 
Christ  preached  to  the  two  disciples  going  to 
Emmaus  the  way  of  the  cross,  and  the  necessity 
of  that  passage,  that  the-wisdom  of  God  might  be 
glorified,  and  the  conjectures  of  man  ashamed. 

2.  Whilst  his  discourse  lasted,  they  knew  him 
not;  but  in  the  breaking  of  bread  he  discovered 
himself.  For  he  turned  their  meal  into  a  sacra- 
ment, and  their  darkness  to  light:  and,  having  to 
his  sermon  added  the  sacrament,  opened  all  their 
discerning  faculties,  the  eyes  of  their  body,  and 
their  understanding  too :  to  represent  to  us,  that, 
when  we  are  blessed  with  the  opportunities  of  both 
those  instruments,  we  want  no  exterior  assistance 
to  guide  us  in  the  way  to  the  knowing  and  enjoy- 
ing of  our  Lord.  Bp,  Jeremy  Taylor. 


TUESDAY  IN  EASTER- WEEK. 


229 


they  found  no  cause  of  death  in  him,  yet  de-. 
sired  they  Pilate  that  he  should  be  slain. 
And  when  they  had  fulfilled  all  that  was 
written  of  him,  they  took  him  down  from 
the  tree,  and  laid  him  in  the  sepulchre.  But 
God  raised  him  from  the  dead  :  and  he  was 
seen  many  days  of  them  which  came  up 
with  him  from  Galilee  to  Jerusalem,  who 
are  his  witnesses  unto  the  people.  And  we 
declare  unto  you  glad  tidings,  how  that  the 
promise  wliich  was  made  unto  the  fothers, 
God  hath  fulfilled  the  same  unto  us  their 
children,  in  that  he  hath  raised  up  Jesus 
again  ;  as  it  is  also  written  in  the  second 
Psalm,  Thou  art  my  Son,  this  day  have  [ 
begotten  thee.  And  as  concerning  that  he 
raised  him  up  from  the  dead,  now  no  more 
to  return  to  corruption,  he  said  on  this  wise, 
I  will  orive  yon  the  sure  mercies  of  David. 
Wherefore  he  saith  also  in  another  Psalm, 
Thou  shalt  not  suffer  thine  Holy  One  to  see 
corruption.  For  David,  after  he  had  served 
his  own  generation,  by  the  will  of  God,  fell 
on  sleep,  and  was  laid  unto  his  fathers,  and 
saw  corruption  :  but  he,  whom  God  raised 
again,  saw  no  corruption.  Be  it  known  unto 
you  therefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  you  the 
forgiveness  of  sins  :  and  by  him  all  "that  be- 

(12.)  This  discourse  afibrds  a  correct  notion  of 
St*  Paul's  preaching.  He  is  addressing  those  who 
were  believers  of  the  Jewish  law,  and  therefore 
founds  his  argument  in  the  early  history  of  their 
nation,  as  St.  Peter  and  St.  Stephen,  for  the  same 
reason,  had  done  before  him.  From  the  tendency 
of  the  Jewish  dispensation,  and  the  express  lan- 
guage of  the  prophets,  he  deduces  the  necessary 
and  actual  appearance  ot^the  Saviour  Jesus.  "Men 
and  brethren,  children  of  the  stock  of  Abraham,  and 
whosoever  among  you  fearethGod,  (that  is,  native 
Jews  and  devout  Gentiles,)  to  you  is  the  word  of 
this  salvation  sent ;"  an  expression  according  witli 
our  Saviour's  own  declaration,  that  '■  repentance 
and  remission  of  sins  should  be  preached  in  his 
name"  among  "all  nations,  beginning  at  Jerusa- 
lem." A  summary  of  our  Lord's  death  and  resur- 
rection is  next  recited,  and  a  suitable  application 
made.  Then  follows  the  grand  conclusion  to 
Avhich  both  the  law  and  the  prophets  had  only  been 
preparatory.  "  Be  it  known  unto  you,  therefore, 
men  and  brethren,  that  through  this  man  is  preach- 
ed unto  you  the  forgiveness  of  sins."  The  justi- 
ficatior:  of  man  by  the  faith  of  Christ,  in  opposition 
to  the  "  works  of  the  law,"  or  any  human  works,  is 
the  doctrine  of  St.  Paul,  and  the  true  doctrine  of 
the  Church.  "  By  him  all  that  believe  are  justified 
from  all  things  from  which  ye  could  not  be  justified 


lieve  are  justified  from  all  things,  from 
which  ye  could  not  be  justified  by  the 
law  of  Moses.  Beware,  therefore,  lest  that 
come  upon  yon  which  is  spoken  of  in  the 
prophets,  Behold,  ye  despisers,  and  wonder, 
and  perish  :  for  I  work  a  work  in  your  days, 
a  work  which  ye  shall  in  no  wise  believe, 
though  a  man  declare  it  unto  you.  (12.) 

The  Gosj)el.     St.  Luke  xxiv.  36. 

JESUS  himself  stood  in  the  midst  ot 
them,  and  saith  unto  them,  Peace  be  unto 
you.  But  they  were  terrified  and  affright- 
ed, and  supposed  that  they  had  seen  a  spirit. 
And  he  said  unto  them.  Why  are  ye  trou- 
bled, and  why  do  Ihoughfs  arise  in  your 
hearts  7  Behold  my  hands  and  my  feet,  that 
it  is  I  myself:  handle  me,  and  see;  for  a 
spirit  hath  not  flesh  and  bones,  as  ye  see  me 
have.  And  when  he  had  thus  spoken,  he 
showed  them  his  hands  and  his  feet.  And 
while  they  yet  believed  not  for  joy.  and  won- 
dered, he  said  unto  them,  Have  ye  here  any 
meat?  And  they  gave  him  a  piece  of  broil- 
ed fish,  and  of  an  honey-comb.  And  he 
took  it,  and  did  eat  before  them.  And  he 
said  unto  them.  These  are  the  words  which 
I  spake  unto  you,  while  I  was  yet  with  you, 
that  all  things  must  be  fulfilled  which  were 

by  the  law  of  Moses."  Neither  the  purifications  of 
the  Jewish  Law,  nor  the  merits  of  man,  however 
applied,  will  be.  effectual  to  man's  salvation.  The 
one  may  be  preparatory  to  that  happy  state,  and 
the  other  a  genuine  fruit  of  faith  ;  but,  as  a  merito- 
rious cause,  we  must  rely  solely  on  the  sacrifice  of 
Christ.  "  The  law  made  nothing  perfect,  but  it 
was  the  bringing  in  of  a  better  hope."  Therefore, 
the  same  apostle  says  in  another  place,  "  a  man  is 
justified  by  faith  without  the  deeds  of  the  law;"  a 
faith  productive  of  every  blessed,  every  sanctifying 
grace.  The  apostle  concludes  this  discourse  with 
a  solemn  warning  taken  from  one  of  their  own 
prophets,  and  calculated  to  make  a  deep  impres- 
sion on  their  minds.  "Behold,  ye  despisers,  and 
wonder,  and  perish ;  for  I  work  a  work  in  your 
days,  a  work  which  He  shall  in  no  wise  believe, 
though  a  man  declare  it  unto  you,"  though  it  be 
laid  before  you,  in  the  plainest  manner,  supported 
by  the  clearest  and  most  incontrovertible  evi- 
dence. 

This  passage  evidently  refers  to  the  approaching 
ruin  of  the  Jewish  people ;  and  this  solemn  admo- 
nition leads  to  this  important  conclusion,  that  the 
only  way,  by  which  a  Jew  might  secure  himself 
from  being  involved  in  this  national  evil,  was  by 
embracing  Christianity.  This  indeed  is  the  way, 
the  only  way  by  which  all  temporal  evils  may  be 


230 


THE  FIRST  SUNDAY  AFTER  EASTER. 


written  in  tlie  law  of  Moses,  and  in  the  Pro- 
phets, and  in  the  Psahns,  concerning  me. 
Then  opened  he  their  nuderstandino:,  that 
they  might  nnderstand  the  Scriptnres  ;  and 
said  unto  them,  Thus  it  is  written,  and  tluis 
it  behooved  Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day  :  and  that  repentance 
and  remission  of  sins  should  be  preached  in 
his  name  among  all  nations,  begiiming  at 
Jerusalem.  And  ye  are  witnesses  of  these 
"N  things. 

'  ♦ 

^*hc  iFu'St  ^tiu^as  after  22astci\ 

(13.; 

The  Collect. 
ALMIGHTY  Father,  who  hast  given 
thine  only  Son  to  die  for  our  sins,  and  to 
rise  again  for  our  justification  ;  grant  us  so 
to  put  away  the  leaven  of  malice  and  wicked- 
ness, that  we  may  always  serve  thee  in  pure- 
ness  of  living  and  truth,  through  the  merits 

avoided  :  at  least  it  is  the  way  by  wliich  they  may 
be  converted  to  real  and  substantial  blessings. 

Happy  shall  we  be  if  the  application  of  this  passase 
does  not  rest  upon  ourselves !  for,  though  the 
Jewish  veil  may  not  be  upon  our  hearts,  yet  the 
darkness  of  iniquity,  and  the  impenetrable  dark- 
ness of  infidelity,  may  spread  thembelves  over  many 
souls,  even  m  the  brightest  region  of  the  Sun  of 
righteousness.  That  this  may  not  be  our  case,  let 
us  pray,  in  the  language  of  our  Liturgy,  that  "  God, 
who  did  teach  the  hearts  of  his  faithful  people,  by 
sending  to  them  the  light  of  his  Holy  Spirit,  would 
grant  us  by  the  same  Spirit  to  have  a  right  judg- 
ment in  all  things,  and  evermore  to  rejoice  in  his 
holy  comfort,  through  the  merits  of  Jesus  Christ 
our  Saviour,  who  liveth  and  reigneth  with  him,  in 
the  unity  of  the  same  Spirit,  one  God,  world  Avith- 
out  end.  Amen."  Brewster. 

(13.)  The  Octaves  of  the  principal  feasts  were  in 
the  ancient  Church  particularly  observed,  and  on 
them  was  commonly  repeated  some  part  of  the  ser- 
vice of  the  festival.  Thus  till  the  last  Review,  the 
Collect  used  on  Easter  Day  at  the  first  communion 
in  Edward's  first  book,  and  still  retained,  was  re- 
peated on  the  first  Sunday  after  Easter,  and  the 
Collect  at  the  second  Communion,  which,  at  the 
last  revisal,  was  transferred  to  the  first  Sunday  af- 
ter Easter,  expressly  commemorates  the  Resurrec- 
tion. This  was  called  Low  Sunday,  the  solemni- 
zation of  Easter  being  again  observed,  though  in  a 
lower  degree.  The  Latin  Ritualists,  and  other 
of  their  writers,  style  it  Dominica  in  alhis,  the 
Sunday  of  Albes,  or  white  vestments.  The  vigil 
of  Easter  was  the  most  solemn  time  for  Baptism, 
and  on  the  Sunday  after  Easter  the  Neophytes,  or 


of  the  same  thy  Son  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     1  St,  John  v.  4. 

WHATSOEVER  is  born  of  God,  over- 
cometh  the  world  ;  and  this  is  the  victory 
that  overcotneth  the  world,  even  our  faith. 
Who  is  he  that  overcometh  the  world,  but 
he  that  believeth  that  Jesus  is  the  Son  of 
God  ?  This  is  he  that  came  by  water  and 
blood,  even  Jesus  Christ ;  not  by  water  only, 
but  by  water  and  blood :  and  it  is  the  Spirit 
that  beareth  witness,  becayse  the  Spirit  is 
truth.  For  there  are  three  that  bear  record 
in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost :  and  these  three  are  one.  And 
there  are  three  that  bear  witness  in  earth, 
the  spirit,  and  the  water,  and  the  blood : 
and  these  three  agree  in  one.  If  we  receive 
the  witness  of  men,  the  witness  of  God  is 
greater  :  for  this  is  the  witness  of  God, 
which  he  hath  testified  of  his  Son.     He  that 

newly  baptized,  laid  aside,  and  committed  to  the 
repository  of  the  Church,  the  white  baptismal  gar- 
ments, which,  from  their  being  signs  of  the  purity 
received  at  Baptism,  were  called  Chrlsoms,  and 
were  worn  eight  days,  including  Easter  Day  and 
Low  Sunday.     [Octo  diesNeophytorum.  Austin.'] 

The  Chrisoms  were  preserved  in  the  pubhc  re- 
positories of  the  Church,  that  they  might  be  pro- 
duced in  evidence  against  such  as  should  violate 
their  solemn  baptismal  vows.  With  reference  to 
this  practice,  the  Epistle  for  the  day  was  probably 
selected.  It  exhorts  them  that  are  born  of  God  by 
baptism,  to  labour  to  overcome  the  world,  as  they 
at  their  baptism  had  promised  and  vowed.  The 
Gospel  mentions  Christ's  appearance  to  his  disci- 
ples after  his  Resurrection,  his  breathing  upon 
them,  and  commissioning  them  to  remit  and  retain  /  , 
sins;  thus  confyrming  ihe  truth  of  the  Resurrec- 
tion. This  week  Avas  formerly  devoted  to  two  dif- 
ferent purposes  :  to  the  contemplation  of  the  mys- 
tery of  baptism,  and  of  the  Resurrection  :  and  two 
offices  (or  rather  a  double  office)  were  appointed 
for  each  day,  which  were  consecutively  read.  If 
these  two  respective  offices  any  where  remain 
separate,  and  distinct,  it  is  only  in  the  Church  of 
Milan.  Shepherd. 

The  Collect  for  the  day  reminds  us  of  the  reason 
of  Christ's  death,  namely,  our  sins:  and  of  the  end 
of  his  resurrection,  namely,  our  justification:  and 
thence  teaches  us  to  pray  for  grace  to  serve  God 
aright.  Suitable  to  this  is  the  Epistle,  which  re. 
minds  us  of  our  new  birth  by  Christ's  resurrection, 
and  of  the  blessed  fruits  and  effects  of  it.  The 
Gospel  continues  the  great  subject  of  Christ's  re- 
surrection, and  contains  the  means  used  for  con- 


THE  FIRST  SUNDAY  AFTER  EASTER. 


231 


believeth  on  the  Son  of  God,  hath  the  wit- 
ness in  himself:  he  that  beheveth  not  God, 
hath  made  him  a  har,  because  he  beUeveth 
not  the  record  that  God  gave  of  his  Son. 
And  this  is  the  record,  that  God  hath  given 
to  us  eternal  life  ;  and  this  life  is  in  his  Son. 
He  that  hath  the  Son  b.ath  life  ;  and  he  that 
fi    hath  not  the  Son  hath  not  life.  (14.) 

t/  The  Gospel.     St.  John  xx.  19. 

THE  same  day  at  evening,  being  the  first 
day  of  the  week,  when  the  doors  were  shut, 
where  the  disciples  were  assembled   for  fear 

vincing  the  disciples  of  the  reality  of  it,  the  effects 
it  had  on  them,  and  the  public  blessings  that  were 
conferred  thereupon.  Dr.  Hole. 

(14.)  The  great  and  glorious  things,  which  our 
blessed  Saviour  hath  done  for  mankind,  are  not  in- 
tended to  excuse  his  followers  from  action  ;  but  to 
enable,  them  for  it,  and  to  render  them  successful 
in  it.  Therefore,  from  the  contemplation  of  that 
conquest,  which  by  his  death  and  resurrection  he 
hath  already  won,  the  Church  very  fitly  and  natu- 
rally leads  US,  in  the  Epistle  for  this  day,  to  that, 
which  every  disciple  of  Jesus  is  expected  to  aspire 
after,  and  to  gain  in  his  own  person.  The  world 
is  one  of  those  enemies,  against  which  every  Chris- 
tian engages  soleinnly  and  formally,  at  the  instant 
of  taking  that  profession  upon  himself  in  baptism. 
And  our  entering  into  this  covenant,, the  new  rela- 
tion we  contract  there,  the  new  life  we  then  begin 
and  engage  to  lead,  and  the  communications  of 
God's  Holy  Spirit,  received  in  that  sacrament,  to 
strengthen,  and  enable  us  to  persevere,  in  the  faith- 
ful discharge  of  those  engagements,  do  in  effect 
make  up  our  second  and  spiritual  birth.  So  that 
the  persons  "*born  of  God"  are  baptized  and  faith- 
ful Christians ;  and  the  Scripture  now  in  hand  does 
not  only  imply  the  necessity  such  lie  under  of 
fighting  and  conquering,  by  saying,  that  "  whatso- 
ever is  born  of  God,  overcometh  the  world ;"  but  it 
acquaints  us,  what  weapon  is  put  into  their  hand 
for  that  purpose,  by  adding,  "  And  this  is  the  vic- 
tory, that  overcometh  the  world,  even  our  faith." 

By  the  "  victory"  we  are  to  understand  the  means 
or  instrument  of  obtaining  it ;  and  by  "  our  faith"  is 
intended  the  belief  of  the  Christian  religion,  as  it  is 
delivered  down  to  us  in  the  Gospel,  and  summari- 
ly contained  at  ver.  5,  in  this  one  article,  that  "Je- 
sus is  the  Son  of  God."  Hereby  are  implied,  a  firm 
assent  to  the  truth  of  his  doctrines,  a  steadfast  re- 
liance upon  the  merit  of  his  sufferings,  and  an  as- 
sured expectation  of  his  glorious  promises ;  doc- 
trmes,  which  a  person  divine  could  not  have 
taught,  had  ihey  not  been  true :  sufferings,  which, 
because  undergone  by  a  person  divine,  cannot  but 
be  ot  infinite  worth  and  efficacy  ;  promises,  which  a 


of  the  Jews,  came  Jesus  and  stood  in  the 
midst,  and  saith  unto  tbem,  Peace  be  unto 
you.  And  when  he  had  so  said,  he  showed 
unto  them  his  }>ands  and  his  side^  Then 
were  the  disciples  glad  when  they  Isaw  the 
Lord.  Tiien  said  Jesus  to  tbeiii  again, 
Peace  be  unto  you  :  as  my  Father  hath  sent 
me,  even  so  send  I  you.  And  when  he  had 
said  this,  lie  breathed  on  them,  and  saith 
unto  them,  Receive  ye  the  Holy  Ghost : 
whose  soever  sins  ye  remit,  they  are  remit- 
ted unto  them  ;  and  whose  soever  sins  ye  j 
retain,  they  are  retained.  (15.)  ,/^ 

person  divine  can  and  will  make  good  to  the  utter- 
most ;  and  therefore  to  men  whose  minds  are  pos- 
sessed with  this  belief,  the  difficulty  of  overcoming 
the  world  is  more  than  balanced,  by  that  absolute 
certainty  of  a  future  leward,  and  by  the  excellence 
of  that  reward  ;  a  reward  incomparably,  inconceiva- 
bly beyond  any  happiness  this  world  can  give :  a 
reward  peculiar  to  them,  who  are  content  to  despise 
and  reject  the  present  less,  in  prospect  of  the  dis- 
tant greater  bliss :  which  this  Son  of  God  hath 
pledged  his  truth  most  solemnly  for;  nay,  hath 
already  invested  human  nature  in,  by  exalting  our 
flesh  to  the  right  hand  of  the  Majesty  on  high. 

In  virtue  of  this  faith  it  was,  that  difficulties  and 
dangers,  scourgings  and  imprisonments,  tortures 
and  death,  have  been  encountered,  endured,  defeat- 
ed, triumphed  over,  by  that  glorious  and  invincible 
army  of  prophets,  apostles,  and  martyrs,  who  have 
fought  this  good  fight,  and  approved  themselves 
more  than  conquerors  in  it.  And  what  should  hin- 
der us  from  being  equally  successful  ?  Their  pas- 
sions and  infirmities  were  the  same.  Our  arms 
and  assistances  are  the  siime.  Human  nature,  and 
the  Christian  religion,  continue  unchangeable  in 
every  age  of  the  Church.  They  conquered  not 
through  their  own  strength,  but  through  him  "  that 
loved  them ;"  and  he  "  that  loved  them"  loveth  us 
also.  (Rom.  viii.  37.)  And,  provided  we  be  care- 
ful not  to  degenerate  from  such  principles  and  such 
examples,  he  will  be  equally  ready  to  sustain  us  in 
our  combat,  and  to  recompense  us  for  it,  and  after 
it,  with  the  same  crown  of  life  and  righteousness. 

Dean  Stanliope. 

(15.)  It  is  to  be  observed  here,  that  Christ  re- 
newed his  disciples'  commission  for  the  work  of  the 
ministry.  They  were  probably  much  discouraged 
with  the  remembrance  of  their  faint-heartedness  in 
the  time  of  his  sufferings  :  he  now  therefore  com- 
missions them  anew,  and  sends  them  forth  with 
these  words,  "As  my  Father  haih  sent  me,"  that 
is,  to  preach,  plant,  an^i  propagate  the  Gospel, 
"  even  so  send  I  you."  By  the  same  authority,  and 
for  the  same  ends  in  part,  for  which  I  was  sent  by 
my  Father,  do  I  send  you ;  namely,  to  gather,  to 


232 


THE  SECOND  SUNDAY  AFTER  EASTER. 


STItc  Sccontf   Sun^nn  after  Sastcr. 

'16.) 

The  Collect. 
ALMIGHTY  God,  who  hast  g^iven  thine 
only  Son  to  be  unto  us  both  a  sacrifice  for  sin, 
and  also  an  ensiunple  of  fjodly  life  ;  give  us 
grace  that  we  may  always  most  thankfully 
receive  that  his  inestimable  benefit,  and  al- 
so daily  endeavour  ourselves  to  follow  the 
blessed  steps  of  his  most  holy  life,  through 
the  same  Jesus  Christ  our  Lord.     Amen. 

The  Epistle.     1  St.  Pet.  ii.  19. 

THIS'  is  thank- worthy,  if  a  man  for  con- 
science toward  God  endure  grief^  suffering 
wrongfully.  For  what  glory  is  it.  if  when 
ye  be  buffeted  for  your  faults,  ye  shall  take 
it  patiently?  Bat  if  when  ye  do  well,  and 
suffer  for  it,  ye  take  it  patiently,  this  is  ac- 
ceptable with  God.  For  even  hereunto 
were  ye  called ;  because  Christ  also  suffered 
for  us,  leaving  us  an  example,  that  ye 
should  follow  iiis  steps :  who  did  no  sin, 
neither  u'as  guile  found  in  his  mouth  :  who, 

govern,  and  instruct  my  Church.  Hence  we  learn, 
that  wheu  Christ  left  the  world,  he  did  not  leave 
the  Church  destitute  of  a  regular  ministry  for  the 
Gospel,  which  should  continue  to  the  end  of  the 
world.  As  Christ  was  sent  by  his  Father,  so  are 
his  ministers  sent  by  him ;  and  having  the  same 
authority  and  commission  they  may  expect  the 
same  success  and  blessiasr ;  and  the  contempt,  cast 
upon  them  and  their  message,  ultimately  reflects 
on  God  and  Christ,  whose  messengers  they  are. 

Burkitt. 

(16.)  The  Collect  for  this  day  reminds  us  of  a 
double  end,  for  which  God  the  Father  gave  his 
Son  ;  teaches  us  to  apply  them  by  thankfulness  and 
imitation  of  his  holy  life.  The  Epistle  for  the  day 
sets  before  us  that  admirable  pattern,  so  remarka- 
ble under  sufferings,  and  so  deserving  of  our  imi- 
tation. And  the  Epistle  having  in  its  close  spoken 
of  him  as  the  Shepherd  and  Bishop  of  our  souls, 
from  whom  we  have  erred  and  strayed  like  lost 
sheep,  the  Gospel  sets  him  before  us  in  the  charac- 
ter of  a  shepherd,  noticing  particularly  his  great 
love  and  care  for  his  sheep.  Dr.  Hole. 

(17.)  The  principal  lesson,  that  we  have  to  learn 
from  hence,  is  to  have  regard  to  the  cause  of  our 
sufferings  ;  that  they  be  only  for  a  good  cause,  and 
not  the  just  demerit  of  our  faults.  To  suffer  for 
Christ,  or  for  "  righteousness'  sake,"'  is  a  matter  of 
great  joy,  and  will  be  attended  with  an  ample  re- 
ward, for  "  blessed  are  they  that  are  persecuted  for 
righteousness'  sake,  for  theirs  is  the  kingdom  of 
heaven.    Blessed  are  ve  when  men  shall  revile  and 


when  he  was  reviled,  reviled  not  again  ; 
when  he  suffered,  he  threatened  not  ;  but 
committed  himself  to  him  that  judgetli 
righteously  :  who  his  own  self  bare  our  sins 
in  his  own  body  on  the  tree,  that  we,  being 
dead  to  sin,  should  live  unto  righteousness  : 
by  whose  stripes  ye  were  healed.  For  ye 
were  as  sheep  going  astray  ;  but  are  now  re- 
turned unto  the  shepherd  and  bishop  of  your 
souls.  (17.) 

The  Gospel.     St.  John  x.  11. 

JESUS  said,  I  am  the  good  shepiierd  :  the 
good  shepherd  giveth  his  life  for  the  sheep. 
J3iit  he  that  is  an  hireling,  and  not  the  shep- 
herd, whose  own  the  sheep  are  not,  seeth 
the  wolf  coming,  and  leaveth  the  sheep,  and 
fieeth ;  and  the  wolf  catcheth  them,  and 
scattereth  the  sheep.  The  hireling  fieeth 
because  he  is  an  hireling,  and  careth  not  for 
the  sheep.  I  am  the  good  shepherd,  and 
know  my  sheep,  and  am  known  of  mine.  As 
the  Father  knoweth  me,  even  so  know  I  the 
Father :  and  I  lay  down  my  life  for  the 
sheep.     And  other  sheep  I  have,  which  are 

persecute  you,  for  great  is  your  reward  in  heaven." 
Matt.  V.  10,  11,  12.  St.  Peter  advises  all  Chris- 
tians to  take  heed,  "  that  they  suffer  not  as  murder- 
ers, or  thieves,  or  evil  doers,  or  as  busybodies  in 
other  men's  matters,  yet  if  any  man  suffer  as  a 
Christian,  let  him  not  be  ashamed("  1  Pet.  iv.  15  ; 
intimating,  that  it  is  no  matter  of  glory,  but  of 
shame,  to  suffer  for  our  vices  and  enormities. 

"But  if  ye  suffer  for  righteoiTsness'  sake,"  saith 
the  apostle,  "happy  are  ye  ;"  and  be  not  afraid  of 
their  terror,  neither  be  troubled,  only  sanctify  God 
in  your  hearts,  and  labour  to  have  and  to  keep  a 
good  conscience,  that  whereas  they  speak  of  you  as 
evil  doers,  they  may  be  ashamed  that  falsely  ac- 
cuse your  good  conversation  iu  Christ.  "  For  it  is 
better,  if  the  will  of  God  be  so,  that  ye  suffer  for 
well-doing,  than  for  evil  doing;"  therein  following 
the  example  of  our  Saviour,  "  who  suffered  for  usj 
the  just  for  the  unjust,  that  he  might  bring  us  to 
God."  1  Pet.  iii.  U— IS. 

Lastly,  Let  the  sense  of  owx  returning  to  Christ, 
the  great  Shepherd  and  Bishop  of  our  souls,  and 
being  made  conformable  to  him  in  all  our  suffer- 
ings in  a  good  cause,  teach  us  to  lift  up  our  heads, 
and  rather  to  rejoice  than  repine  at  such  tribula- 
tions. Our  Saviour  himself  was  made  perfect  by 
sufferings ;  he  received  not  the  crown,  before  he 
had  endured  the  cross ;  and  truly  our  way  to  eter- 
nal life  is  gladly  to  suffer  with  him.  He,  that  is 
too  delicate  and  tender  to  bear  any  hardship  for  his 
Saviour,  is  not  worthy  of  him,  and  shall  never  re- 
ceive any  benefit  by  his  sufferings ;  such  an  one 


THE  THIRD  SUNDAY  AFTER  EASTER. 


233 


not  of  this  fold ;  them  also  I  must  brin^, 
and  they  shall  hear  my  voice  ;  and  there 
shall  be  one  fold  and  one  shepherd.  (18.) 


She  Klxiv^  S'Uii^ap  after  faster. 

(190 
The  Collect. 
ALIMIGHTY  God,  who  showest  to  them 
that  are  in  error  the  light  of  thy  truth,  to 

will  soon  make  shipwreck  of  faith  and  a  good  con- 
science, and  in  time  of  temptation  will  fall  away. 
They,  that  do  so,  will  be  disowned  by  him  at  the 
last  day,  and  be  doomed  for  ever  to  depart  from 
him :  whereas,  by  adhering  to  him  in  the  time  of 
trial  and  persecution,  we  engage  him  in  time  of 
need  to  stand  by  us  :  and  if  we  suffer  with  him,  we 
shall  be  glorified  together.  Dr.  Hole. 

(18.)  The  Epistle  concludes  with  giving  to  our 
blessed  Saviour  the  title  of  "  Shepherd  and  Bishop 
of  our  souls."  The  Gospel  does  not  only  introduce 
that  Saviour  taking  that  denomination  to  himself; 
but  giving  a  reason,  why  it  belonged  to  him,  in  a 
manner  so  peculiar,  that  no  other  can  presume  to 
lay  the  like  claim  to  it.  The  ground  of  this  is  laid  in 
a  degree  of  love,  so  tender  and  so  costly,  as  none  be- 
side ever  came  up  or  near  to  ;  no  less  than  laying 
down  his  own  life  for  the  benefit  and  preservation 
of  his  flock,  which  otherwise  must  inevitably  have 
fallen  a  prey  to  that  ravening  wolf,  v/hose  con- 
stant practice  is  to  hunt  and  devour  poor  defence- 
less souls.  Dean  Stanhope. 

From  the  character  of  the  Shepherd  of  his  flock 
thus  taken  to  himself  by  our  blessed  Saviour,  the 
following  duties  appear  to  arise,  and  press  upon  us. 

We  may  remark,  that,  as  the  very  title  of  the 
shepherd  implies  a  flock,  so  Christ  h*th  left  it  for 
the  characteristic  mark  of  his  flock,  that  they  v/ho 
belong  to  it  in  sincerity  and  truth,  will  be  ready  to 
overcome,  to  listen  to  his  counsels,  and  to  hear  his 
voice.  He  calls  to  us,  in  his  word  and  precepts, 
that  we  may  love  that  fellowship,  to  which  he 
joined  himself,  and  over  which  he  holds  a  never 
ceasing  charge.  He  calls  to  us  jointly,  that  we 
may  cleave  to  that  communion,  and  keep  together 
in  untainted  and  safe  pastures  ;  and  that  we  may 
disappoint  the  arts  of  such  as  lie  in  wait  to  deceive 
or  to  destroy.  Christ  calls  us  to  him  by  his  teach- 
ing and  example.  Nor  does  he  spare  to  give  the 
flock  that  food  of  which  he  spake,  whilst  he  went 
before  them  in  his  earthly  course.  He  gave  the 
Jewish  people  bread  by  miracle,  Avhen  he  was 
touched  with  their  bodily  necessities;  at  which 
time  too  he  declared,  that  "  they  were  as  sheep, 
having  no  shepherd :"  but  he  reproved  them,  when 
he  found  that  too  many  of  them  followed  him  for 
that  food  only.  He  exhorted  them  to  labour  for  the 
30 


the  intent  that  they  may  return  into  the  way 
of  righteousness  ;  grant  unto  all  those  who 
are  admitted  into  the  fellowship  of  Christ's 
religion,  that  they  may  avoid  those  things 
that  are  contrary  to  their  profession,  and 
follow  all  such  things  as  are  agreeable  to 
the  same,  through  our  Lord  Jesus  Christ. 
Ame7i. 

The  Epistle.     1  St.  Pet.  ii.  11. 

DEARLY    beloved,  I  beseech    you,  as 

meat  which  does  not  perish  ;  and  such  at  all  times 
should  be  our  care  and  endeavour. 

He,  who  provided  so  eflfectually  for  his  flock, 
established  and  ordained  the  special  channels  and 
appointed  means  for  such  supplies.  He  left  the 
font  of  baptism  for  ever  open,  as  Abraham  dug  his 
wells  for  succeeding  generations.  He  instituted  a 
perpetual  grant  of  the  bread  of  life  and  blessing  for 
his  people;  not  laying  up  corn,  as  Joseph  did,  for 
a  seven  years'  famine,  but  giving  the  true  bread  of 
life,  for  ever,  to  his  people. 

Let  us  remember  the  great  duty  of  cleaving  to 
that  faithful  Guide,  who  humbled  himself  to  seek 
that  which  was  lost,  and  brought  it  to  his  own 
fold,  on  his  shoulders,  rejoicing.  If  a  flock  with- 
out a  shepherd  be  the  truest  image  of  a  state  of 
danger  and  destruction,  let  us  remember  also  that 
guilt  is  added  to  the  danger,  "when  they,  who,  in 
past  time,  were  without  a  shepherd,  shall  flee  from 
him,  when  he  is  indeed  come  to  gather  them  from 
brinks  and  precipices,  and  to  fold  them  in  perpetual 
safety. 

It  is  one  foldf,  under  one  shepherd,  howeyer  par- 
celled out  according  to  the  bounds  of  diverse  na- 
tions. There  is  one  well  of  life,  in  baptism  ;  one 
food  of  doctrine  and  communion  :  one  rule  of  dis- 
cipline, in  which  the  duties  of  the  pastor  and  the 
flock  are  marked  out  and  prescribed. 

Let  us  then  so  live  in  Christian  fellowship  and 
concord,  in  strict  integrity  of  mind  and  conscience  ; 
in  holiness  of  life  ;  in  faith  and  charity:  returning 
to  the  fold  of  safety  by  a  swift  repentance,  if  at  any 
time  we  shall  have  strayed  from  it  into  devious 
ways,  and  abiding  stedfast  in  that  happy  and  se- 
cure enclosure,  in  the  unity  of  the  Spirit,  and  the 
bond  of  peace ;  looking  forward  to  that  glad  day 
when  the  Christian  fold  shall  be  made  to  enlarge  its 
bounds,  when  the  flock  shall  be  more  fully  gathered 
under  one  good  Shepherd  Jesus  Christ,  the  right- 
teous,  to  whom  with  the  Father  and  the  Holy 
Ghost,  be  ascribed  all  honour,  worship,  and  praise, 
henceforth,  and  for  evermore. 

Archdeacon  Pott. 

(19.)  Hitherto  since  Easter,  the  Church  hath 
been  as  it  were  overwhelmed  in  the  joyful  medita- 
tion of  Christ's  resurrection  from  the  dead,  or 
chiefly  about  it,  and  that  hath  been  the  subject  of 


234 


THE  THIRD  SUNDAY  AFTER  EASTER. 


strangers  and  pilgrims,  abstain  from  fleshly 
lusts,  which  war  against  the  soul  ;  having 
your  conversation  honest  among  the  Gen- 
tiles ;  that  whereas  they  speak  against  you 
as  evil-doers,  they  may  by  your  good  works, 
which  they  shall  behold,  glorify  God  in  the 
day  of  visitation.  Submit  yourselves  to 
every  ordinance  of  man  for  the  Lord's  sake  ; 
whether  it  be  to  the  king,  as  supreme  ;  or 
unto  governors,  as  unto  them  that  are  sent 
by  him,  for  the  punishment  of  evil-doers, 
and  for  the  praise  of  them  that  do  well. 
For  so  is  the  will  of  God,  that  with  well- 
doing ye  may  put  to  silence  the  ignorance 
of  foolish  men  :  as  free,  and  not  using  your 

all  the  Collects  since  then.  Now  in  this  Collect 
(as  somewhat  also  in  one  of  the  readings  afore- 
going) the  Church  reflects  upon  that  other  ancient 
paschal  solemnity,  the  general  baptism  that  was 
used  at  that  time :  so  that  this  CoOect  is  for  the 
new  baptized,  or  new  regenerates  by  baptism  :  de- 
siring Almighty  God,  "  who  shews  the  light  of  his 
truth  to  them  that  be  in  error,"  enlightening  tliem 
Dy  baptism  (which  was  therefore  called  "  illumina- 
tion," and  the  baptized  -'  the  enlightened")  to  grant 
them  "that  be  admitted  into  the  fellowship  of 
Christ's  religion,"  namely  by  baptism,  "  that  they 
may  escheAV  those  things  that  are  contrary  to  their 
profession,"  or  vow  in  baptism,  «&.c.  Though  this 
custom  of  general  baptism  at  Easter  be  not  in  use 
now,  yet  this  CoUect  is  still  seasonable,  as  a  gene- 
ral anniversary  commemoration  of  the  great  bless- 
ings received  Irom  God  by  our  baptism,  and  our 
solemn  vow  and  profession  made  to  him  therein. 

The  ancients  were  wont  to  observe  an  anniver- 
sary commemoration  of  their  baptism ;  they,  that 
were  baptized  at  Easter  the  year  before,  came  the 
year  following,  the  same  day,  to  the  Church,  and 
solemnly  with  oblations,  and  other  religious  offices, 
commemorated  the  anniversary  day  of  their  new 
birth.  Though  our  Church  does  not  in  every  par- 
ticidar  observe  the  same  custom,  yet  she  draws 
near  to  the  ancient  practice  in  this  solemn  though 
general,  anniversary  commemoration  of  baptism 
this  day,  minding  us  all  this  day  of  our  baptism, 
and  our  vow  made  therein,  and  praying  to  God  to 
enable  us  all  to  keep  it.  And  for  this  very  reason 
does  she  appoint  children  to  be  baptized,  upon  Sun- 
days, and  other  holy-days,  when  most  people  are 
present',  that  they  may  be  put  in  reraembi-ance  of 
their  own  profession  made  to  God  in  baptism.  And 
happy  were  it  for  us,  if  we  would  make  good  use 
of  this  care  of  the  Church,  by  often  rememberin"' 
that  solemn  vow,  by  which  we  have  dedicated  our- 
selves to  God  to  be  an  holy  people;  the  wilful 
breach  of  which  vow  is  horrid  sacrilege. 

In  the  Gospel  our  Saviour  tells  his  disciples,  that 


liberty  for  a  cloak  of  maliciousness  ;  but  as 
servants  of  God.  Honolfir  all  men.  Love 
the  brotherhood.  Fear  God.  Honour  the 
King.  (20.) 

Tfie  Gospel.     St.  John  xvi.  16.  (jr 

JESUS  said  to  his  disciples,  A  little  while, 
and  ye  shall  not  see  me  ;  and  again,  a  little 
while,  and  ye  shall  see  me  ;  because  I  go  to 
the  Father.  Then  said  some  of  his  disci- 
ples among  themselves,  What  is  this  that  he 
saith  unto  us,  A  little  while,  and  ye  shall  not 
see  me  ;  and.  again,  a  little  while,  and  ye 
shall  see  me  ;  and,  Because  I  go  to  the 
Father  ?  They  said  therefore,  What  is  this 

though  they  "should  weep  and  lament", (by  reason 
of  his  death)  "their  sorrow  should  be  turned  into 
joy,  which  no  man  should  take  from  them ;"  name- 
ly, after  his  resurrection.  And  such  joy  belongs 
to  this  time,  and  to  us  in  it,  if  we  be  also  his  true 
disciples  and  followers;  which  how  we  may  be, 
the  Epistle  shews,  by  minding  us  of  what  we  pro- 
mised and  vowed,  when  we  were  admitted  into 
Christ's  school,  and  gave  up  our  names  to  him,  . 
"  the  abstaining  from  fleshly  lusts,  and  having 
honest  conversation"  in  all  our  relations.  And  this 
is  the  main  drift  of  the  whole  Epistle  (the  first  of 
St.  Peter)  out  of  which  this  is  taken  ;  to  persuade 
them  that  were  born  again,  and  lately  become 
Christians,  to  walk  suitably  to  such  an  holy  profes- 
sion, and  that  chiefly  in  regard  "  of  the  lively  hope, 
unto  which  they  were  begotten  again  by  the  resur- 
rection of  Jesus  Christ  from  the  dead;"  and  so  is 
most  agreeable  to  the  Church's  meditations  this  day 
and  season.  Bp.  Sparroio. 

(20.)  In  compliance  with  the  entreaties  of  the 
apostles  in  this  Epistle,  let  us  carefully  eschew  all 
sinful  lusts,  as  contrary  and  disagreeable  to  our 
profession  ;  and  follow  honesty  in  all  our  dealings, 
submission  to  our  superiors,  with  a  right  use  of  our 
Christian  liberty  ;  giving  honour  to  all  men,  love 
to  our  brethren  ;  and  joining  to  these  the  fear  of 
God,  and  honouring  our  civil  rulers,  as  things 
agreeable  to  the  religion  we  profess,  and  answer- 
ing the  end  and  designs  of  it. 

To  this  we  stand  obliged  by  the  decency  of  the 
thing,  it  being  highly  fit  and  reasonable,  that  we 
should  be  and  do  as  we  pretend  ;  and  likewise  by 
the  great  indecency  of  the  contrary;  it  being  gross- 
ly absurd  and  unbecoming,  to  pretend  to  great  a 
things  and  to  do  nothing  like  it.  Again,  the  honour  f  . 
of  our  persons  and  profession  requires  us  to  walk 
•Avorthy  of  both.  When  we  live  by  the  rules  and 
precepts  of  Christianity,  we  bring  ciredit  to  our  re- 
ligion and  ourselves,  whereas  both  are  disparaged 
by  an  unsuitable  conversation  ;  yea,  we  reflect  dis- 
honoiir  upon  Christ,  and  bring  an  evil  report  upon       j 


THE  FOURTH  SUNDAY  AFTER  EASTER. 


235 


that  lie  saith,  A  little  while  ?  we  cannot  tell 
what  he  saith.  Now  Jesus  kne\y  that  they 
were  desirous  to  ask  him,  and  said  unto 
them,  Do  ye  inquire  among  yourselves  of 
that  1  said,  A  little  while,  and  ye  shall  not 
see  me  ;  and,  ag-ain,  a  little  while,  and  ye 
shall  see  me?  Verily,  verily,  I  say  unto  you, 
that  ye  shall  weep  and  lament,  but  the 
world  shall  rejoice  :  and  ye  shall  be  sorrow- 
ful, but  your  sorrow  shall  be  turned  into  joy. 
A  woman  whe,n  she  is  in  travail  hath  sor- 
row, because  her  hour  is  come  :  but  as  soon 
as  she  is  delivered  of  the  child,  she  remeni- 
bereth  no  more  the  anguish,  for  joy  that  a 
man  is  born  into  the  world.  And  ye  now 
therefore  liave  sorrow  :  but  I  will  see  you 
again,  and  your  heart  shall  rejoice,  and  your 
ij  joy  no  man  taketh  from  you.  (21.) 

his  ways,  when  we  act  contrary  to  what  we  pro- 
fess, and  wear  his  livery  only  as  a  cloak  for  our 
sinful  practices. 

Lastly,  our  own  interest  obliges  us  to  act  suitably 
to  our  profession;  it  being  a  matter  of  great  com- 
fort to  us  here,  and  of  a  much  greater  reward  here- 
after, for  such  will  surely  find  an  entrance  into 
their  Master's  joy,  and  be  made  forever  happy  with 
him  ;  when  the  titular  and  nominal  Christian,  that 
usurps  the  name  of  Christ,  without  hving  answer- 
ably  to  it,  shall  be  for  ever  excluded  from  his  pre- 
sence^  and  have  his  portion  with  hypocrites  and 
unbelievers,  which  it  will  concern  us  above  alf 
things  to  prevent.  Dr.  Hole. 

(21.)  The  words  of  this  Gospel,  spoken  to  the 
disciples  in  a  very  critical  juncture,  are  of  very 
comfortable  import,  and,  if  duly  considered,  will 
have  a  like  effect  upon  us,  as  they  had  upon  thera, 
in  proportion  as  our  circumstances  and  theirs  agree. 
But  surely  those  Christians  are  without  excuse, 
who  do  not  improve  them  to  these  two  purposes  at 
least. 

1.  To  quicken  us  in  the  pursuit  after  so  excellent 
a  joy.  There  is  this  good  correspondence  between 
the  offices  of  the  day,  that  the  Gospel  enforces  the 
exhortation  in  the  Epistle,  of  considering  ourselves 

,  as  "  strangers  and  pilgrims,"  and  so  cutting  those 
desires  short,  the  objects  whereof  can  stay  with  us 
but  "a  little  while."  And  the  Collect  prayeth  for 
grace  to  "  eschew  those  things  that  are  contrary  to 
our"  Christian  "profession,  and  to  follow  all  such 
things  as  are  agreeable  to  the  same."  To  which 
nothing  can  be  more  contrary,  than  a  sensual  and 
worldly  mind  ;  nor  any  thing  moire  agreeable,  than 
such  earnest  desires,  and  zealous  endeavoUrs,  after 
future  and  spiritual  happiness,  as  will  not  suffer 
themselves  to  be  diverted  by  any  treacherous  al- 
lurements here  below. 

2,  The  other  use  we  should  make  of  this  Gospel 


S:iic  jFotirtii  Sttntjaj)  after  faster. 

(22.) 
The  Collect. 

O  ALMIGHTY  God,  who  alone  canst 
order  the  unruly  wills  and  affections  of  sin- 
ful men  ;  grant  unto  thy  people,  that  they 
may  love  the  thing  which  thou  commandest, 
and  desire  that  which  thou  dost  promise  ; 
that  so,  among  the  sundry  and  manifold 
changes  of  the' world,  our  hearts  may  surely 
there  be  fixed  where  true  joys  are  to  be  found, 
through  Jesus  Christ  our  Lord.  Amen. 
The  Epistle.     St.  James  i.  17. 

EVERY  good  gift  and  every  perfect  gift 
is  from  above,  and  cometh  down  from  the 
Father  of  lights,  with  whom  is  no  variable- 
ness, neither  shadow  of  turning.     Of  his 

is  to  compose  our  minds  in  time  of  trouble.  Let 
us  consider,  that  this  cannot  last  always,  that  pa- 
tience bringeth  forth  precious  fruit,  and  that  it  will 
be  Our  own  fault,  if  our  labours  and  sufferings  do 
at  last  prove  abortive.  Let  us  set  the  "lightness" 
of  the  "affliction"  against  the  "weight  of  glory, "and 
the  "  momentary  "  passage  of  the  one  against  the 
"  eternal "  stability  of  the  other.  For  this  would  be 
sure  to  cast  the  scale,  and  enable  us,  in  humble 
imitation  of  our  blessed  Master,  to  "  endure  the 
cross  for  the  joy  that  is  set  before  us."  Put  the  ut- 
most and  worst  of  the  case,  that  we  are  called  to 
"  resist  unto  blood  ;"  yet,  even  in  death,  we  have 
this  reflection  to  support  us,  that  there  is  but  that 
one  "  pain  more,"  and  then  "  the  man  is  born." 
Born  into  a  world  of  bliss  and  immortality,  to  a  life 
of  "joy"  most  exquisite  and  ravishing  to  the 
"  heart,"  and  that  "  a  joy  which  no  man  taketh  from 
him."  That  joy  may  God  of  his  infinite  mercy 
make  us  all  partakers  of,  through  the  merits  and 
mediation  of  him,  Avho  hath  shed  his  blood  to  pur- 
chase it  for  us,  Jesus  Christ,  the  Son  of  his  love, 
to  whom  with  the  Father,  and  the  Holy  Spirit,  be 
all  honour  and  glory,  now  and  forever.     Amen. 

Dean  Stanhope. 
(22.)  This  Collect  is  fit  for  this  paschal  time 
from  Easter  to  Pentecost,  a  time  of  greatest  joy  ; 
the  Church  therefore  prays  that  we  may  rightly  ob- 
serve the  time,  be  full  of  joy  in  a  joyful  time,  and 
withal  that  our  joy  may  be  a  true  and  real  joy,  that 
our  hearts  may  surely  there  be  fixed,  where  true 
joys  are  to  be  found  :  such  joys  as  Christ's  resur- 
rection, and  the  promised  Comforter  afford.  And 
one  or  both  of  these  twQgrand  occasions  of  joy  and 
exultation  (to  wit,  Christ's  resurrection,  and  the 
promise  of  the  Comforter)  are  the  principal  subject  of 
the  Gospels  from  Easter  to  Whitsuntide  ;  but  lest 
our  joy  should  grow  presumptuous  and  luxuriant  (as 
joy  is  apt  to  exceed)  the  Epistles  for  the  same  time 


236 


THE  FOURTH  SUNDAY  AFTER  EASTER. 


own  will  begat  he  us  with  the  word  of  truth, 
that  we  should  be  a  kind  of  first-fruits  of 
his  creatures.  Wherefore,  my  beloved 
brethren,  let  every  man  be  swift  to  hear, 
slow  to  speak,  sl(?w  to  wrath  ;  for  the  wrath 
of  man  worketh  not  tlie  righteousness  of 
God.  Wherefore  lay  apart  all  filthiness 
and  superfluity  of  naughtiness,  and  receive 
with  meekness  the  ingrafted  word,  which  is 
able  to  save  your  souls.  (23.) 

The  Gospel.  St.  John  xvi.  5. 
JESUS  said  unto  his  disciples,  Now  I 
go  my  way  to  him  that  sent  me,  and  none 
of  you  asketh  me,  Whither  goest  thou  ?  But 
because  I  have  said  these  tilings  unto  you, 
sorrow  hath  filled  your  heart.  Nevertheless, 
1  tell  you  the  truth  ;  it  is  expedient  for  you 
that  I  go  away  ;  for  if  I  go  not  away,  the 
Comforter  will  not  come  unto  you  ;  but  if 

admonish  us  of  duties  answerable,  to  believe  in 
Christ,  to  rise  from  tlie  grave  of  sin,  to  be  patient, 
loving,  meek,  charitable,  &c ;  having  our  Lord 
for  an  example,  and  the  promise  of  his  Spirit 
for  our  guide,  strength,  and  comfort. 

Bp.  Sparrow. 
(23.)  From  this  passage  we  should  learn,  1.  To 
ascribe  with  all  possible  thankfulness  every  advan- 
tage we  enjoy,  whether  of  nature,  of  fortune,  or  of 
grace,  to  the  good  God  alone,  who  is  the  giver  of 
them.  2.  Hence  we  are  likewise  taught,  where  in 
particular  to  lay  the  inestimable  benefit  of  our 
spiritual  regeneration  and  salvation.  That  it  is  en- 
tirely owing  to  God,  and  an  instance  of  his  free  and 
undeserved  grace.  3.  It  is  observable,  that  he  as- 
signs to  the  "  word  of  truth  "  a  part  in  this  work  : 
and  such  a  part  as  intimates  it  to  be  the  instrumental 
cause  of  our  new  and  spiritual  birth.  With  regard 
to  wdiich  "  word  "  he  lays  down  directions  for  our 
behaviour  in  the  three  following  verses,  importing 
that  we  make  use  of  all  proper  means  and  opportu- 
nities for  being  instructed  in  this  "  word,"  and  so 
understanding  our  duty :  that  we  be  modest 
and  do  not  take  upon  ourselves  to  be  teachers, 
through  a  vain  conceit  of  our  own  sufficiency  :  that 
we  endeavour  to  govern  our  passions,  particularly 
that  of  auger,  and  cultivate  its  opposite  virtue, 
meekness :  and  that  we  lay  apart  that  sensuality 
and  those  fleshly  lusts,  which  are  irreconcileable 
with  the  purity  of  heart  and  life  enjoined  by  the 
Gospel.  Lastly,  we  may  observe  the  significance 
of  that  metaphor,  which  commands  us  to  receive 
the  "  ingrafted  "  word.  Ingrafting,  it  is  well  known, 
incorporates  one  sort  of  plant  with  a  tree  of  ano- 
ther: by  which  means  the  old  stock  is  not  de- 
stroyed, but  a  new  quality  so  superinduced,  that 
the  fruit  is  from  thenceforth  changed,  and  made 
more  generous.     Thus    the    "  word "    must    be 


I  depart,  I  will  send  him  unto  you.  And 
when  he  is  come,  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judg- 
ment:  of  sin,  because  they  believe  not  on 
me;  of  righteousness,  because  I  go  to  my 
Father,  and  ye  see  me  no  more  ;  of  judg- 
ment, because  the  prince  of  this  world  js 
judged.  1  have  yet  many  thino-s  to  say  unto 
you,  but  ye  cannot  bear  them  now.  How- 
beit,  when  he,  the  Spirit  of  truth,  is  comf, 
he  will  guide  yon  into  all  truth  :  for  he  shall 
not  speak  of  himself;  but  whatsoever  he 
shall  hear,  that  shall  he  speak  ;  and  he  will 
show  you  things  to  come.  He  shall  glorify 
me  :  for  he  shall  receive  of  mine,  and  shall 
show  it  unto  you.  All  things  that  the  Fa- 
ther hath  are  mine  ;  therefore  said  I,  that 
he  shall  take  of  mine,  and  shall  show  it  unto 
you.  (24.) 

thoroughly  joined  to  us,  and  made  of  a  piece  with 
us :  it  must  penetrate,  and  mingle  with,  and  influ- 
ence, every  faculty  of  our  minds.  The  wild  suck- 
ers, which  sprout  from  the  old  sour  stock,  must  be 
cut  low  and  kept  under,  that  the  new  scion  may  re- 
ceive nourishment,  and  shoot  more  vigorously.  Thus 
nature  is  not  taken  away,  but  its  luxuriances  pared 
off.  Our  appetites  are  not  extinguished,  but  im- 
proved, and  turned  to  nobler  objects.  Our  affec- 
tions, (according  to  the  Collect  for  the  day)  from 
being  unruly,  alter  their  taste  ;  and  from  henceforth 
"love  that  which  God  commands,  and  desire  that 
which  he  does  promise :  and  by  making  this  liappy 
change  in  our  originally  corrupt  temper  and  incli- 
nations, and  so  becoming  a  principle  of  a  new  and 
nobler  product,  we  "have  our  fruit  unto  holiness, 
and  the  end  everlasting  life."  And  thus  it  is,  that 
"  the  ingrafted  word  "  becomes  '"  able  to  save  our 
souls."  Dean  Stanhope. 

(24.)  The  Holy  Ghost  is  here  spoken  of  as  guid- 
ing the  apostles  into  all  truth.  A  consideration  of 
the  true  import  of  the  guidance  ascribed  to  him 
may  enable  us  to  judge  what  method  he  usually 
takes  in  the  ordinary  operations  of  his  grace. 

1.  He  is  a  guide  to  Christians,  in  the  sense  of 
one  who  leads  a  traveller  on  the  way.  He  directs 
them  what  course  to  take,  he  warneth  them  against 
the  pits  and  precipices,  the  difficulties  and  by-paths, 
by  which,  if  destitute  of  such  direction,  they  might 
wander,  or  perish  in  their  journey  ;  and  so  he  brings 
them  forward  in  that  holiness,  of  which  himself  is 
the  perfection,  and  the  brightest  pattern. 

2.  He  is  a  guide,  inasmuch  as  he  assists  and 
supports  men  in  their  passage.  This  sort  of  guid- 
ance the  Holy  Spirit  performs,  when  he  conde- 
scends to  our  infirmities,  accommodates  himself  to 
our  capacities,  and  imparts  his  gifts  and  graces? 
not  according  to  his  own  fulness  and  power  togive» 


THE  FIFTH  SUNDAY  AFTER  EASTER. 


237 


Eht  jFiftli  Suntfas  alter  faster. 

(250 

The  Collect. 

O  LORD,  from  whom  all  good  things  do 
come  ;  grant  to  us  thy  humble  servants, 
That  by  thy  holy  inspiration  we  may  think 
those  things  that  are  good,  and  by  thy  mer- 
ciful guiding  may  perform  the  same,  tlirough 
our  Lord  Jesus  Christ.     Amen. 

The  Epistle.     St.  James  i.  22. 

BE  ye  doers  of  the  word,  and  not  hearers 
only,  deceiving  your  own  selves.  For  if 
any  be  a  hearer  of  tiie  word,  and  not  a  doer, 
he  is  like  unto  a  man  beholdins:  his  natural 
face  in  a  glass.     For  he  beholdeth  himself, 

but  in  such  proportions,  as  tlie  vessels,  into  which 
they  are  poured,  are  qualified  to  receive  them. 

3.  A  guide  is  one  who  performs  the  office  of  a 
master  or  teacher.  Sucli  a  guide  is  the  Holy  Ghost. 
He  enlightens  dark  eyes,  but  by  such  illunihiation,  as 
supposes  a  willingness  to  see.  He  leads  men  into 
paths  of  holiness  and  salvation,  but  then  he  expects 
a  readiness  to  follow.  He  gives  ability  to  perform 
that,  which  without  him  never  could  be  done; 
but  it  is  that,  which  will  not  be  done  neither,  with- 
out our  own  pains  and  concurrence.  "  The  meek" 
(says  David)  "  he  will  guide  in  judgment,  and  the 
meek  shall -he  learn  his  way."  Psal.  xxv.  9.  But 
still  they  are  "  meek."  And,  although  he  strength- 
en our  weakness,  and  inspire  our  dispositions, 
and  assist  our  endeavours,  to  be  good ;  yet  is  he  no 
where  said,  by  an  almighty  and  irresistible  opera- 
tion, to  compel  the  obstinate,  or  to  drag  men  along 
whether  they  will  or  no. 

Hence  it  Avill  be  no  difficult  matter,  to  reconcile 
those  texts  of  Scripture,  which  attribute  our  sancti- 
fication  and  salvation  to  the  "  word,"  with  some 
others  which  give  the  same  effects  to  the  "  Spirit" 
of  God.  The  short  is ;  this  is  the  efficient,  that  the 
instrumental  cause.  We  cannot  come  to  Christ, 
except  we  be  drawn ;  and  it  is  his  Spirit  that 
draws  us  ;  and  he  draws  us  by  the  word!  He  gives 
a  new  turn  to  our  thoughts  and  incHnations,  dis- 
poses us  to  hearken,  and  consider,  and  endeavour ; 
and  then  he  renders  those  actions  and  endeavours 
successful.  So  that  all  this  iseffected  by  application 
of  proper  means,  by  seasonable  suggestions,  by  in- 
fluences so  gentle  and  sweet,  that  all  is  done  with 
us,  and  in  us.  The  work  is  so  much  the  Spirit's, 
that  if  we  be  tractable  and  willing  to  do  our  part, 
he  will  not  fail  to  do  his :  and  it  is  so  much  our 
own  too,  that,  if  we  refuse  or  neglect  our  part,  he 
will  not  do  it,  either  for  us,  or  without  us. 

So  great  agreement  may  we  easily  perceive,  be- 
tween the  Epistle  and  the  Gospel  for  this  day :  the 


and  goeth  his  way,  and  straightway  forget- 
teth  what  manner  of  man  he  was.  But 
whoso  looketh  into  the  perfect  law  of  liberty 
and  continueth  therein  ;  he  being  not  a  for- 
getful hearer,  but  a  doer  of  the  work,  this 
man  shal  I  be  blessed  in  his  deed.  If  any  man 
among  you  seem  to  be  religious,  and  bridleth 
not  his  tongue,  bnt  deceiveth  his  own  heart, 
this  man's  religion  is  vain.  Pure  religion 
and  undefiled, before  God  and  the  Father,  is 
this.  To  visit  the  fatherless  and  widows  in 
their  afHiction,  and  to  keep  himself  unspotted 
from  the  world.  (26.) 

The  Gospel.     St.  John  xvi.  23. 

VERILY,  verily,  I  say  unto  you,  What- 
soever ye  shall  ask  the  Father  in  my  name, 

"  word  of  truth  begets  "  us,  and  the  "  Spirit  of 
truth  "  guides  us.  So  exactly  alike  are  the  predis- 
positions, necessary  for  profiting  by  both,  I  con- 
clude, therefore,  with  most  earnestly  exhorting 
every  man,  as  he  values  his  salvation,  so  to  receive 
the  one,  and  submit  to  the  conduct  of  the  other, 
that  each  may  attain  its  proper  efiect  upon  him : 
and,  since  "  Almighty  God  alone  can  order  the  un- 
ruly wills  and  affections  of  sinful  men  ;"  let  us  not 
be  wanting  to  pray  with  our  Church,  that  he  would 
"grant  unto'.'  all  his  "people,  to  love  the  thing 
which  he  comraandeth,  and  desire  that  which  he 
doth  promise  :  that  so,  among  the  sundry  and  mani- 
fold changes  of  the  world,  our  hearts  may  surely 
there  be  fixed,  where  true  joys  are  to  be  found, 
through  Jesus  Christ  our  Lord."     Amen. 

Dean  Stanhope. 

(25.)  The  Gospel  before  promised  a  Comforter : 
the  Epistle  and  Gospel  this  day  directs  us,  what  to 
do  to  obtain  that  promise.  Two  conditions  are  re- 
quired on  our  parts  for  the  receiving  of  that  pro- 
mised Comforter:  first,  prayers  or  rogations,  this 
the  Gospel  teaches,  "  Ask  and  ye  shall  receive,  that 
your  joy  may  be  full :"  secondly,  to  love  God,  and 
keep  his  commandments,  (John  xiv.  15;)  this  the 
Epistle  exhorts  to,  "  See  that  ye  be  doers  of  the 
Word,"  &c.  The  Collect  prays,  that  we  may  feel 
the  fruits  and  comforts  of  this  holy  Spirit  in  our 
hearts  by  good  thoughts  and  abiUties  to  perform 
them.  Bp.  Sparrow. 

(26.)  By  resembling  the  "  word"  to  a  glass,  it  is 
the  apostle's  intention  to  convince  the  "hearers 
only,"  and  "  not  doers,"  that  they  mistake  the  very 
end  and  proper  use  of  "the  word."  For  the  use 
of  a  glass  is  to  represent  men  to  themselves.  But 
the  end  of  that  representation  is,  not  that  they  may- 
sit,  and  contemplate,  and  fall  into  rapturous  admi- 
ration of  their  own  imagined  beauty  ;  but  that  they 
may  see,  and  so  see,  as  to  correct  whatever  upoa 
that  view  is  found  to  be  amiss.    It  is  thus  they  are 


238 


THE  FIFTH  SUNDAY  AFTER  EASTER. 


ne  will  give  it  you.  Hitherto  have  ye  asked 
nothino;  in  my  name  :  ask,  and  3^e  shall  re- 
ceive, that  your  joy  may  be  fiill.  These 
things  have  I  spoken  nnto  yon  in  proverbs  : 
the  time  comelh,  when  I  shall  no  more  speak 
unto  you  in  proverbs  ;  but  I  shall  show  you 
plainly  of  the  Father.  At  that  day  ye  shall 
ask  in  my  name  :  and  I  say  not  unto  you, 
that  I  will  pray  the  Father  for  you  ;  for  the 
Father  himself  loveth  you,  because  ye  have 
loved  me,  and  have  believed  tliat  I  came. out 
from  God,     I  caaie  forth  from  the  Father, 

to  take  effectual  care,  that  their  persons  and  habit 
be  comely  and  composed  ;  which  could  not  be  ta- 
ken, unless  this  beholding  of  their  own  image  had 
made  them  sensible  how  matters  aje,  and  how  they 
ought  to  be  with  them. 

Such  is  the  use  and  end  of  the  "  word"  too.  By 
comparing  the  contents  of  this  with  our  own  dispo- 
sitions and  actions,  we  may  distinctly  learn  the 
state  of  our  own  souls:  and,  as  that  is  found  to 
agree  or  to  disagree  with  the  will  of  God,  we  have 
there,  not  only  an  opportunity  of  knowing  ourselves, 
but  a  certain  rule  and  model,  whereby  to  amend 
ourselves.  They,  who  will  not  look  into  this  glass, 
are  not  so  much  as  hearers :  they  who  look  care- 
lessly, and  straightway  forg-et  their  form,  are  the 
hearers,  without  right  application,  arnl  that  practice 
Avhich  vv'ould  certainly  follow  thereupon :  for  this 
is  a  glass  which  flatters  none,  who  are  content  to 
hold  it  fairly,  and  take  the  report  it  gives :  a  glass, 
which,  men  are  sensible  enough,  ought  not  to  be 
held  in  vain.  But  then  they  are  more  entertained 
with  the  reflections  of  other  people's  visages  than 
their  own.  You  shall  have  them  very  acute  in  dis- 
covering blemishes  and  imperfections,  and  recom- 
mending this  correction  upon  their  account;  inge- 
nious and  ready  to  apply  every  smart  thing  they 
read,  every  sermon  they  hear,  to  their  neighbours, 
and  wonderfully  pleased  to  think,  how  such  a  one's 
picture  hath  been  drawn  to  the  life:  but  in  all  this 
they  can  find  no  likeness  of,  no  concern  for,  any 
fauh  or  failing  in  the  proper  place.  Hence  it  is, 
I  mentioned  a  right  application  of  the  word :  for 
(^  this  glass  is  intended  to  shew,  not  others  to  us,  but 
everv  man  to  himself:  to  inform  us  what  we  are, 
in  order  to  make  us  what  we  should  be ;  not  to  di- 
vert us  with  the  spots  and  deformities  of  our  breth- 
ren :  for  this  Avould  prove  the  certain  way  to  keep 
us,  nay,  and  to  render  us  yet  a  great  deal  more, 
what  we  should  not  be.  Such  false  appliers  and 
censurers  are  always  too  busy  abroad,  not  to  over- 
look that  at  home,  which,  of  all  the  rest,  stands  in 
most  need  of  being  nicely  looked  into.  And,  who- 
ever they  be,  that  turn  this  glass  another  way,  cast- 
ing off  all  the  discoveries  made  by  it  from  them- 
selves, and  becoming  judges  of  their  brother's  liber- 


and  am  come  into  the  world  :  again,  I  leave 
the  world,  and  go  to  the  Father.  His  dis- 
ciples said  unto  him,  Lo,  now  speakest  thou 
plainly,  and  speakest  no  proverb.  Now  are 
we  sure  that  thou  knowest  all  things,  and 
needest  not  that  any  man  should  ask  thee  : 
by  this  we  believe  that  thou  camest  forth 
from  God.  Jesus  answered  them,  Do  ye 
now  believe  ?  Behold,  the  hour  cometh, 
yea,  is  now  come,  that  ye  shall  be  scattered 
every  man  to  his  own,  and  shall  leave  me 
alone  :  and  yet  I  am  not  alone,  because  the 

ty  and  conscience  ;  they  are  the  very  hypocrites 
reproved  by  our  Lord  for  employing  themselves 
about  the  mote  in  another's  eye,  without  regarding 
the  beam  in  their  own.  And  how  "religious"  so- 
ever they  may  "  seem,"  depend  upon  it,  all  their 
"  religion  is  vain." 

And  so  is  theirs  likewise,  who  reduce  the  Chris- 
tian religion  to  a  mere  science,  and  place  all 
perfection  in  reading,  and  hearing,  and  knowing 
the  precepts  of  it ;  who  measure  their  proficiency  by 
the  number  of  sermons  they  run  about  to  attend,  or 
the  good  books  they  are  eager  to  peruse ;  or  by  the 
niceness  of  the  points  they  are  able  to  argue  upon  ; 
as  if  the  word  had  done  its  business  by  filling  the 
head,  though  it  never  influence  the  heart  at  all.  A 
sort  of  understanding  this,  to  which  even  ignorance 
itself,  when  honest  and  unaffected,  is  infinitely 
preferable.  For  so  our  Lord  himself  pronounced 
"  that  servant,  which  knew  his  master's  will,  and 
prepared  not  himself,  neither  did  according  to  his 
will,  shall  be  beaten  with  many  stripes :  but  he  that 
knew  not,"  (that  is,  was  not  in  a  capacity  of  know- 
ing.) "  and  did  commit  things  worthy  of  stripes, 
shall  be  beaten  with  few  stripes."  (Luke  xii.  47, 
48.)  Alas  !  it  is  action  only  that  crowns  all  oui 
studies.  The  word  is  of  equal  service  and  neces- 
sity, for  quickening  and  exciting  us  to  what  we  al- 
ready do,  as  for  instructing  us  in  what  we  do  not 
yet  understand.  It  is  not  said,  "  Happy  are  ye  if 
ye  know  these  things ;"  but,  "  If  ye  know  these 
things,  happy  are  ye  if  ye  do  thera."  (John  xiii.  17.) 
In  short,  to  be  wise  in  spiritual  matters  is  no  far-  // 
ther  an  advantage,  than  as  it  disposes  us  to  be 
good,  for  that  alone  is  being  "wise  unto  salvation." 
And  he,  in  the  Christian  sense,  knows  most,  who 
leads  his  life  best. 

So  great  reason  have  allthosewell-meanmg  peo- 
ple to  be  very  jealous  over  their  own  hearts,  who 
use  a  very  commendable  industry  indeed,  in  learn- 
ing the  precepts  of  this  law  :  so  much  it  concerns 
them  to  examine,  by  the  marks  laid  down  under 
my  former  head,  what  effect  they  feel  upon  their 
temper  and  behaviour.  And  whether,  after  so  fre- 
quent, and  so  zealous,  I  had  almost  said,  such  in- 
finite hearing,  they  be  not  like  the  men  of  voracious 


jr  \-y 


THE  ASCENSION-DAY. 


239 


•r 


Father  is  with  me.  These  things  1  have 
spoken  unto  you,  that  in  me  ye  might  have 
peace.  In  the  world  ye  shall  have  tribula- 
tion :  but  be  of  good  cheer  ;  1  have  overcome 
the  world.  (27.) 

appetites,  who  eat  much  and  greedily,  but  digest 
and  thrive  by  nothing;  for  such  are  sometimes  the 
keenest  and  devoutest  hearers ;  deceived  by  the 
quantity  they  take  in,  and  still  "  hearers"  only. 
And  therefore  so  seasonable  and  important  is  the 
petition  of  our  Church  this  day  ;  that  "  He,  from 
whom  all  good  things  do  come,"  would  "grant  us, 
not  only  by  his  holy  inspiration  to  think  those 
things  that  be  good,  but  by  his  merciful  guiding  to 
perform  the  same,  through  our  Lord  Jesus  Christ. 
Amen."  Dean  Stanhope. 

(27.)  It  may  be  useful  to  consider  what  our  Sa- 
viour means  in  this  place  by  calling  on  his  disci- 
ples to  "  be  of  good  cheer." 

1.  The  being  of  "  good  cheer"  under  "tribula- 
tion" does  by  no  means  infer  that  firmness  of  mind, 
(as  some  philosophers  of  old  miscalled  it)  which 
preserves  the  man  from  being  at  all  affected  with 
calamities,  or  moved  from  his  usual  easiness  of 
temper.  How  far  human  nature  might  be  beholden 
to  them,  who  bestowed  this  fanciful  perfection  upon 
it,  is  not  worth  staying  to  examine :  let  it  suffice  to 
observe,  that  religion  is  not  at  all  obliged  by  it ;  for 
the  Gospel  no  where  goes  about  to  delude  us  with 
romantic  notions :  it  tells  no  man  upon  a  cross,  or 
in  a  fire,  that  he  feels  no  pain  ;  or  that  such  pain  is 
nothing  to  him,  because  it  cannot  reach  his  soul : 
and  yet,  it  commands  every  man  to  continue  stead- 
fast in  his  duty,  notwithstanding  the  most  exquisite 
tortures  to  deter  him  from  it.  It  is  entirely  suited 
to  the  condition  and  common  sense  of  mankind, 
and  would  not  require  more  constancy  in  suffering, 
if  it  did  not  furnish  more  substantial  comforts,  than 
any  other  system  in  the  world  :  in  short,  Christiani- 
ty leaves  nature,  and  its  passions,  in  the  proper  ex- 
ercise of  their  powers ;  offers  no  false  ideas  of  things 
without  us,  which  experience  will  be  sure  to  prove 
false,  when  we  most  need  and  wish  to  find  l^em 
true  ;  but  it  allows  the  tenderest  sense  of  pain 
and  grief,  and  yet  contrives  a  way  to  conquer  that 
sense,  and  sustain  our  spirits  under  the  utmost 
weight  of  them. 

2.  This  command  to  be  of  "  good  cheer  "  belongs 
to  such  "  tribulation "  only,  as  the  hand  of  God 
brings  upon  us.  The  sufferings  of  these  disciples, 
in  propagating  the  faith,  seem  to  have  been  princi- 
pally in  our  Lord's  view  at  this  time ;  and  for 
these  he  had  long  since  declared  them  "  blessed." 
But  he  had  also  directed  them  to  join  the  "wisdom 
of  the  serpent  with  the  harmlessness  of  the  dove  ;" 
(Matt.  V.  10,  11,  12;  x.  16.)  and  made  prudence, 
as  well  as  perseverance  in  goodness,  a  truly  Chris- 


Sfiie  ^sceu^iou^Mj).  (28.) 

The  Collect. 

GRANT,  we  beseech  thee.  Almighty 
God,  that  like  as  we  do  believe  thy  only  be- 

tian  duty.  When,  therefore,  men  court  danger, 
and  draw  upon  themselves  unnecessary  sufferings, 
it  is  not  the  best  cause,  nor  the  best  meaning  in  the 
world,  that  will  bear  such  people  out,  or  entitle 
them  to  the  comforts  of  persecuted  Christians.  For 
these  in  truth  do  suffer,  not  for  Christ's  and  right- 
eousness' sake,  but  for  their  own  humojir  and  folly, 
the  enthusiasm  of  a  mistaken,  or  the  heat  of  an  in- 
discreet zeal.  Dean  Stanhope. 

The  three  Rogation  Days,  that  is,  the  Monday, 
Tuesday,  the  Wednesday  before  Holy  Thursday,  ^ 
or  the  Ascension  of  our  Lord,  being  by  the  Church 
of  England  appointed  to  be  observed  as  days  ol' 
fasting  or  abstinence,  it  maybe  proper  in  this  place 
to  give  some  account  of  their  original. 

These  Litanic,  or  Rogation  Days,  were  first  in-  ,y 
stituted  by  Mamertus,  Bishop  of  Vienna,  a  little  (^ 
after  the  middle  of  the  fifth  century.  Mamertus 
was  not  the  inventor  of  Litanies,  or  litanical  sup- 
plications, but  he  Avas  the  institutor  of  the  Roga- 
tion fast,  and  the  first  that  applied  the  use  of  Li- 
tanies to  the  Rogation  Days*  To  avert  the  irrup- 
tion of  the  Goths,  and  to  appease  the  wrath  of  Hea- 
ven, which  was  manifested  by  various  calamities, 
and  many  strange  prodigies ;  he  ordered  proces- 
sional supplications  to  be  made  (or  to  speak  more 
correctly,  he  obtained  permission  from  the  Senate, 
that  they  should  be  made)  on  the  Monday,  Tues- 
day, and  Wednesday  before  the  Ascension.  Ro- 
gations being  the  Latin  name  given  to  the  proces- 
sional supplications^  the  days  were  called  Rogation 
Days. 

Hitherto  the  whole  fifty  days  of  Pentecost  had 
been  observed  as  one  continued  festival,  and  the 
appointment  of  a  fast  for  three  days  before  the  As- 
cension, appeared  to  the  Spanish  Churches  so  im- 
proper a  departure  from  the  practice  of  their  fore- 
fathers, that  the  council  of  Gironne  enacted,  that 
the  Rogation  fast  should  be  kept  after  the  day  of 
Pentecost. 

This  fast  was  unknown  in  the  Greek  Church, 
which  kept  Pentecost  as  one  entire  festival,  in  con- 
formity to  ancient  and  general  usage.  But  the  ex- 
ample of  Mamertus  was  followed  by  many 
Churches  in  the  West,  and  the  institution  of  the 
Rogation  Days,  soon  passed  from  the  diocese  of  Vi- 
enna into  France,  and  from  France  into  England : 
though  it  was  not  admitted  at  Rome,  before  the  end 
of  the  eighth  century,  or  the  beginning  of  the  ninth. 
The  first  Council  of  Orleans  enacted,  that  during 
the  three  days  before  the  Ascension,  men  servants 
and  women  servants  should  be  released  from  work- 


240 


THE  ASCENSION-DAY. 


gotten  Son  our  Lord  Jesus  Christ  to  have  as- 
cended into  the  heavens  ;  so  we  may  also  in 
heart  and  mind  thither  ascend,  and  with 
him  oontinnally  dwell,  who  liveth  and 
reicrneth  with  thee  and  the  Holy  Ghost,  one 
God,  world  without  end.     Amoi. 

For  the  Epistle.     Acts  i.  1. 

THE  former  treatise  have  I  made,  O 
Theophilus,  of  all  that  Jesus  be^an  both  to 
do  and  teach,  until  the  day  in  which  he  was 
taken  up,  after  that  he,  through  the  Holy 
Ghost,  had  given  commandments  unto  the 
apostles  whom  he  had  chosen  :  to  whom  al- 
so he  showed  himself  alive  after  his  passion, 
by  many  infallible  proofs,  being  seen  of 
them  forty  days,  and  speaking  of  the  things 
pertaining  to  the  kingdom  of  God :  and  be- 
ing assembled  together  with  them,  com- 
manded them  that  they  should  not  depart 
from  Jerusalem,  but  wait  for  the  promise  of 
the  Father,  which,  saith  he,  yo  have  heard 

ing,  that  all  the  people  might  attend  the  public 
worship.  These  processional  Rogations  continued 
in  England,  till  the  Era  of  our  Reformation. 

The  injunctions  of  Q,ueen  Elizabeth,  which  like 
those  of  Edward  in  1547,  prohibit  litanieal  proces- 
sions, "  Require,  that  the  curate  in  the  common 
perambulations,  used  heretofore  in  the  days  of  Ro- 
gations, shall  at  certain  convenient  places  admonish 
the  people  to  give  thanks  to  God,  in  the  beholding 
of  God's  benefits,  for  the  increase  and  abundance 
of  his  fruits  upon  the  faceof  the  earth,  with  thesaying 
of  the  ciii  Psalm,  Benedic  anuna  inea,  (^c.  at  which 
time  also  the  same  minister  shall  inculcate  these, 
or  such  sentences  :  Cursed  be  he  which  transla- 
tetJi  the  bounds  and  dalles  of  his  neighbour :  or 
such  other  order  of  prayers  as  shall  be  appomted." 

But  no  office,  or  order  of  prayer,  or  even  single 
Collect  has  since  been  appointed  for  the  Rogation 
Days  in  any  of  our  service  books :  though  four  very 
excellent  Homilies  are  provided,  the  first  of  which 
is  to  be  read  in  the  Church,  after  the  ordinary  ser- 
vice on  Monday,  the  second  on  Tuesday,  the  third 
on  Wednesday,  and  the  fourth  on  the  day  that  the 
,     Perambulation  is  made.  Shepherd. 

y\  (28.)  Forty  days  after  his  resurrection,  our 
blessed  Saviour  publicly  ascended  with  our  hu- 
man nature  into  heaven,  and  presented  it  to  God, 
v;ho  placed  it  at  his  own  right  hand,  and  by  the  re- 
ception of  those  first  fruits  sanctified  the  whole 
race  of  mankind.  As  a  thankful  acknowledgment 
of  Avhich  great  and  mysterious  act  of  our  redemp- 
tion, the  Church  hath  from  the  beginning  of  Chris- 
tianity set  apart  this  day  for  its  commemoration ; 
and  for  the  greater  solemnity  of  it,  our  Church  in 
particular  hath  selected  such  peculiar  offices  as  are 


of  me.  For  John  truly  baptized  with  water  ; 
but  ye  shall  be  baptized  with  the  Holy 
Ghost,  not  many  days  hence.  When  they 
therefore  were  come  together,  they  asked  of 
him,  saying.  Lord,  wilt  thou  at  this  time  re- 
store again  the  kingdom  to  Israel  ?  And  he 
said  unto  them.  It  is  not  for  you  to  know  the 
times  or  the  seasons,  which  the  Father  hath 
put  in  his  own  power.  But  ye  shall  re- 
ceive power,  after  that  the  Holy  Ghost  is 
come  upon  you  :  and  ye  shall  be  witnesses 
unto  me,  both  in  Jerusalem  and  in  all  Judea, 
and  in  Samaria,  and  unto  the  uttermost 
part  of  the  earth.  And  when  he  had  spok- 
en these  things,  while  they  beheld,  he  was 
taken  up,  and  a  cloud  received  him  out  of 
their  sight.  And  while  they  looked  stead- 
fastly toward  heaven,  as  he  went  up,  behold, 
two  men  stood  by  them  in  white  apparel  ; 
which  also  said.  Ye  men  of  Galilee,  why 
stand  ye  gazing  up  into  heaven  ?  This  same 
Jesus,   which  is  taken  up  from  you    into 

suitable  to  the  occasion ;  as  may  be  seen  by  a 
short  view  of  the  particulars.  Wheatly. . 

Forty  days  being  expired  since  our  Lord's  re- 
surrection, and  he  being  now  about  to  take  his  last 
farewell  of  his  disciples,  he  came  to  them  as  they 
were  assembled  in  a  private  place,  and  among 
other  things,  relating  to  the  government  of  his 
Church,  he  particularly  charged  them  not  to  depart 
from  Jerusalem,  until  they  had  received  that  mi- 
raculous effusion  ot  the  Holy  Ghost,  which  he  had 
promised,  and  would  shortly  send  down  upon  them  ; 
and  having  led  them  out  of  the  city,  to  that  part  of 
the  Mountof  Olives  which  was  nearest  to  Bethany, 
he  lifted  up  his  hands,  and  gave  them  his  solemn 
benediction;  and  while  they  remained  in  a  posture 
of  profound  adoration,  he  was  gradually  taken  from 
them  in  a  cloud,  and  carried  triumphantly  into  hea- 
ven, where  now  he  sitteth  at  the  right  hand  of  God 
God  blessed  for  ever.    Amen. 

In  this  short  history  of  our  Saviour's  ascensioq  ». 
the  Holy  Spirit  condescends,  in  a  very  particular  '/• 
manner,  to  the  measure  of  our  capacities,  by  at- 
tributing to  God  the  parts  and  gesture  of  our  hu- 
man body.  The  hand  is  the  chief  instrument  of 
exerting  our  strength,  and  is  therefore  very  proper- 
ly used  to  denote  the  power  of  God.  The  right 
hand  is  the  usual  place  of  honoi^r  and  respect,  and 
therefore  implies  the  highest  dignity.  Sitting  in- 
timates a  state  of  ease  and  rest,  and  is  properly  the 
posture  of  those  who  are  vested  with  power  and 
authority,  of  kings  on  their  thrones,  and  magis- 
trates in  courts  of  justice,  and  therefore,  ChrisVs 
sitting  at  God''s  right  hand,  implies,  that  the  same 
bliss,  glory,  and  power,  which,  as  the  Son  of  God, 
he  enjoyed  before  his  incarnation  from  all  eternity, 


SUNDAY  AFTER  ASCENSION-DAY. 


241 


heaven,  shall  so  come  in  like  manner  as  ye 
have  seen  him  go  into  heaven.  (29.) 

The  Gospel.     St.  Mark  xvi.  14. 

JESUS  appeared  unto  the  eleven,  as  they 
sat  at  meat,  and  upbraided  them  with  their 
unbelief  and  hardness  of  heart,  because  they 
believed  not  them  which  had  seen  him  after 
he  was  risen.  And  he  said  unto  them.  Go 
ye  into  all  the  world,  and  preach  the  gospel 
to  every  creature.  He  that  believeth,  and 
is  baptized,  shall  be  saved  ;  but  he  that  be- 
lieveth not,  shall  be  damned.  And  these 
signs  shall  follow  them  that  believe  :  in  my 
%/-\^     .^ame  shall  they  cast  out  devils  ;  they  shall 

his  human  nature  is  now  made  partaker  of  in  the 
highest  heavens.  That  this  God-man  is  invested 
with  an  absolute  authority,  and  boundless  dominion, 
and  does  now  in  both  natures  rule,  as  he  shall  one 
day  judge,  the  whole  world  ;  and  that,  till  that  day 
come,  it  is  our  duty  to  reverence,  obey,  trust  in, 
and  pray  to  him,  as  our  only  head  and  king,  our 
rightful  and  universal  Lord.  G.  Nallson. 

(29.)  The  portion  of  Scripture  for  the  Epistle, 
and  that  of  the  Gospel,  for  this  great  and  solemn 
day,  do  both  agree  in  acquainting  us  how  our  Lord 
employed  his  last  minutes  with  his  disciples  here 
upon  earth  ;  and  how  his  blessed  person  was  dis- 
posed of,  when  ceasing  to  converse  any  longer 
among  men.  They  relate,  that  by  a  fate  very  dis- 
tant from  that  of  common  men,  his  body  was  not  de- 
posited in  the  grave,  whose  gates  and  strong  holds 
he,  at  his  resurrection,  had  already  broken  through  ; 
but  that  it  was  received  up  on  high,  and  conveyed 
into  heaven.  Thus  far  both  passages  agree ;  and 
then  St.  Mark  adds,  that  he  "  sat  on  the  right  hand 
of  God." 

These  two  glorious  actions  make  the  sixth  ar- 
ticle of  our  Creed.  The  sum  whereof  v/ill  be 
comprehended  in  these  very  few  words :  "  That 
the  same  bliss,  and  glory,  and  power,  which  the 
Son  of  God  did,  before  his  incarnation,  enjoy  with 
his  Father  from  all  eternity,  his  human  nature  is 
now  made  partaker  of  in  the  highest  heavens. 
That  this  God-man  is  invested  with  an  absolute 
authority  and  boundless  dominion ;  and  does  now, 
in  both  natures  rule,  as  he  shall  one  day  judge,  the 
whole  world.  That,  till  that  day  come,  it  is  the 
duty  of  us,  and  of  all  mankind,  to  reverence  and 
obey,  to  trust  in  and  pray  to  him,  as  our  only  head 
and  king,  our  rightful  and  universal  Lord."  This 
is  the  substance  of  that,  which  we  are  to  under- 
stand, by  "Jesus  Christ  being  received  up  into 
heaven,  and  sitting  at  the  right  hand  of  God." 

Dean  Stanhope. 

(30.)  From  Christ's  being  exalted  to  the  right 
hand  of  God,  we  may  learn  the  infinite  wisdom  and 
31 


speak  with  new  tongues  ;  they  shall  take  up 
serpents  ;  and  if  they  drink  any  deadly 
thing,  it  shall  not  hurt  them  ;  they  shall  lay 
hands  on  the  sick,  and  they  shall  recover. 
So  then,  afte^-  the  Lord  had  spoken  unto 
them,  he  was  received  up  into  heaven,  and 
sat  on  the  right  hand  of  God.  Andthey  went 
forth,  and  preached  every  where,  the  Lord 
working  with  them,  and  confirming  the 
word  with  the  signs  following.  (30.) 


.Simlfag  after  ^*Jceiisiou=Ba2-  (si-) 

The  Collect. 
O  GOD,  the  King  of  glory,  who  hast  exalt- 

justice  of  God  the  Father,  in  recompensing  the 
sufferings  of  his  Son,  with  so  high  and  honourable 
a  reward. 

2.  From  Christ's  exaltation  at  the  right  hand 
of  power  and  glory,  we  may  learn  all  due  re- 
verence and  subjection  to  him:  for  "God  hath 
thus  highly  exalted  him,  that  at  the  name  of  Jesus 
every  knee  should  bow,  and  every  tongue  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father.  (Phil.  ii.  9,  10,  11.)  Let  us  then  be  sub- 
jects of  his  kingdom  of  grace  here,  that  we  may 
become  the  subjects  of  his  kingdom  of  glory  here- 
after ;  subject  we  must  be  either  to  his  mercy  or 
his  power;  for  they,  that  will  not  submit  to  his 
golden  sceptre,  shall  be  "bruised  with  his  rod  of 
iron,  and  those  his  enemies,  that  will  not  have  him 
to  reign  over  them,  shall  be  brought  forth,  and  slain 
before  himi"  (Luke  xix.  27.) 

3.  From  Christ's  sitting  at  the  right  hand  of  God, 
we  may  learn,  to  triumph  over  death  and  the  grave 
in  the  words  of  the  apostle ;  "  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?  but 
thanks  be  to  God  whogiveth  us  the  victory  through 
our  Lord  Jesus  Christ."  (1  Cor.  xv.  57.) 

4.  From  Christ's  sitting  at  the  right  hand  of 
God,  let  us  learn,  by  the  eye  of  faith,  frequently  to 
look  up  to  him,  to  enable  us  to  bear  up  with  cour- 
age under  all  the  troubles  and  tribulations  of  the 
world  ;  so  St.  Stephen  did  ;  and  so  the  apostle  ex- 
horts all  good  Christians  to  do.  (Heb.  xii.  2.) 
"  Looking  unto  Jesus,  the  Author  and  Finisher  of 
our  faith,  who  for  the  joy  that  was  set  before  him 
endured  the  cross,  despising  the  shame,  and  is  now 
set  down  at  the  right  hand  of  God." 

5.  From  Christ's  interceding  for  us  at  the  right 
hand  of  God,  let  us  learn  to  "  come  boldly  to  the 
throne  of  grace ;  where  we  have  a  prevalent  friend 
and  Advocate  to  obtain  grace  and  mercy  for  us. 
And  let  us  so  rely  upon  his  intercession,  as  not  to 
se'ek  to  any  other  mediators,  for  there  is  "  one 
Mediator  betwefed'  God  and  men,  the  man  Christ 
Jesus."  Dr.  Holt. 


242 


SUNDAY  AFTER  ASCENSION-DAY. 


ed  thine  only  Son  Jesus  Christ  with  great  tri- 
umph unto  thy  kingdom  in  heaven  ;  we  be- 
seech tiiee  leave  us  not  comfortless ;  but 
send  to  us  thine  Holy  Ghost  to  comfort  us, 
and  exalt  us  unto  the  same  place  whither 
our  Saviour  Christ  is  gone  before ;  who 
livelh  and  reigneth  v/ith  tliee  and  the  Holy 
Ghost,  one  God,  world  without  end.  Amen. 

The  Epistle.     1  St.  Pet.  iv.  7. 

The  end  of  all  things  is  at  hand  :  be  ye 
therefore  sober,  and  watch  unto  prayer. 
And  above  all  things  have  fervent  charity 
among  yourselves  :  for  charity  shall  cover 
the  multitude  of  sins.  Use  hospitality  one 
to  another  without  grudging.  As  every 
man  hath  received  the  gift,  even  so  minister 
the  same  one  to  another,  as  good  stewards 
of  the  manifold  grace  of-God.  If  any  man 
speak,  let  him  speak  as  the  oracles  of  God  : 
if  any  man  minister,  let  him  do  it  as  of  the 
ability  which   God  giveth  :  that  God  in  all 

(31.)  This  is  called  Expectation  week  ;  for  now 
the  apostles  were  earnestly  expecting  the  fulfilment 
of  our  Lord's  promise,  '■  If  I  go  away,  1  will  send 
•the  comforter  to  you,"  (John  xvi.  7.)  The  Epistle 
exhorts  to  earnest  prayer  for  the  Comforter  pro- 
mised in  the  Gospel ;  which  exhortation  the 
Church  performs  in  the  Collect.  It  exhorts  us  all 
to  make  such  an  use  of  those  gifts  which  the  holy 
Spirit  shall  bestow  upon  us,  as  becomes  good  stew- 
ards of  the  manifold  grace  of  God. 

Bp.  Spa7'row,  Ulieatly. 

(32.)  By  "  the  end  of  all  things  "  mentioned  in 
this  Epistle  we  shall  do  well  to  understand  that 
day  of  the  Lord,  the  terrors  of  which  are  described 
in  the  24th  chapter  of  St.  Matthew,  and  the  21st 
of  St.  Luke.  A  revolution  of  that  infinite  conse- 
quence, that  the  utmost  preparation,  possible  to  be 
made  for  it,  is  all  little  enough  :  and  a  revolution 
so  uncertain,  as  to  the  time  when  it  shall  overtake 
us  that  our  Lord,  upon  all  occasions  taken  to  men- 
tion it,  inculcates  the  great  duty  of  watchfulness ; 
a  duty,  incapable  of  being  discharged  by  any  who 
have  not  attained  to  a  mastery  over  their  sensual 
appetites,  the  indulging  whereof,  to  any  degree  of 
excess,  clouds  the  reason  that  it  cannot  keep 
awake,  and  indisposes  the  mind  to  every  thing 
serious,  that  it  hath  no  inclination  to  consider,  and 
provide  itself  against,  the  surprises  of  its  spirit- 
ual enemy.  His  temptations  can  at  no  time  attack 
us  with  more  fatal  advantage,  than  when  unlawful 
liberties  and  pleasures  have  put  us  off  our  guard  ; 
and,  if  this  be  our  danger  in  every  common  event 
of  life,  how  much  more  dreadful  is  it,  with  regeurd 
to  our  end,  in  which  whatever  we  suffer  is  final 
and  incapable  of  any  reparation  1  Most  seasonably 


things  may  be  glorified  through  Jesus 
Christ :  to  whom  be  praise  and  dominion 
for  ever  and  ever.     Amen.  (32.) 

The  Gospel.     St.  John  xv.  26,  a7id  part  of 
the  16th  Chapter. 

WHEN  the  Comforter  is  come,  whom  I 
will  send  unto  you  from  the  Father,  even 
the  Spirit  of  truth,  which  proceedeth  from 
the  Father,  he  shall  testify  of  me.  And  ye 
also  shall  bear  witness  ;  because  ye  have 
been  with  me  from  the  beginning.  These 
things  have  I  spoken  unto  you,  that  ye 
should  not  be  offended.  They  shall  put 
you  out  of  the  synagogues :  yea,  the  time 
cometh,  that  whosoever  killeth  you,  will 
think  that  he  doeth  God  service.  And  these 
things  will  they  do  unto  you,  because  they 
have  not  known  the  Father,  nor  me :  but 
these  things  have  I  told  you  that  when  the 
time  shall  come,  ye  may  remember  that  I 
told  you  of  them.  (33.) 

therefore  does  the  apostle  here  press  the  duty  of 
sobriety.  And,  in  regard  the  strength  and  succour 
of  the  very  best  men  is  not  from  themselves,  most 
reasonably  does  he  add  "  watching  unto  prayer." 
Thus  treading  in  the  steps  of  our  blessed  Saviour, 
who,  on  the  like  occasion  gives  the  following  warn- 
ing, "  Take  heed  to  yourselves,  lest  at  any  time 
your  hearts  be  overcharged  with  surfeiting  and 
drunkenness,  and  cares  of  this  life,  and  so  that  day 
come  upon  you  unawares.  For  as  a  snare  shall  it 
come  on  all  them  that  dwell  on  the  face  of  the 
whole  earth.  Watch  ye,  therefore,  and  pray  al- 
ways, that  ye  may  be  accounted  worthy  to  escape 
all  those  things  that  shall  come  to  pass,  and  to 
stand  before  the  Son  of  Mam  (Luke  xxi.  34,  35, 
36.)  The  only  remarks  I  would  leave  this  particu- 
lar with,  are,^  1.  That  by  comparing  our  Lord  and 
St.  Peter  together,  it  appears  that  sobriety  means, 
not  only  what  we  call  a  temperate  use  of  meats, 
and  drinks,  and  pleasures,  and  recreations,  and  the 
like,  but  also  a  moderating  of  our  desires  and  pur- 
suits, in  the  business  and  advantages  of  the  world. 
And  2.  That  there  is  a  mutual  subserviency  of 
these  virtues  to  each  other ;  sobriety  is  necessary 
to  qualify  a  man  for  devotion,  and  prayer  as  useful 
to  preserve  and  confirm  us  in  the  love  of  sobriety. 

Dean  Stanhope. 
(33.)  The  word  in  this  Gospel  rendered  "Com- 
forter" is  in  the  original  ''  Paraclete,"  which  sig- 
nifies three  things,  a  Comforter,  an  Advocate,  and 
a  Teacher  or  remembrancer :  v/hich  oflSces,  as  they 
were  necessary  to  the  apostles  at  that  time,  so  wul 
they  be  to  all  Christians  to  the  end  of  the  world. 
This  Paraclete  is  the  Holy  Ghost,  the  third  Person 
in  the  ever-blessed  Trinity  :  and  he  is  truly  and 


WHITSUNDAY. 


243 


2!3liiitsutttrai).  (34) 

The  Collect. 
O  GOD,  who  as  at  this  time  didst  teach 
'the  hearts  of  thy  faithful  people,  by  sending 
to  them  the  light  of  thy  Holy  Spirit ;  grant 
us  by  the  same  Spirit  to  have  a  right  judg- 
ment in  all  things,  and  evermore  to  rejoice 

properly  a  Paraclete  in  all  the  forementioned  senses. 
1.  He  is  a  Comforter:  for  he  administers  consola- 
tion capable  of  bearing  up  the  spirits  in  all  condi- 
tions, and  communicates  joys  that  are  sufficient, 
not  only  to  keep  us  /rom  fainting  under,  but  even 
to  make  us  rejoice  in  tribulation.  2.  He  is  an  Ad- 
vocate, or  Intercessor,  which  office  he  performs  for 
us,  partly  by  acting  our  cause  for  us  with  God, 
helping  us  to  pray,  forming  our  petiticfns,  and  in- 
spiring us  with  holy  affections,  (Rom.  viii.  26:) 
partly  by  pleading  our  cause  before  men.  Matt.  x. 
19:)  and  partly  by  pleading  Christ's  cause  against 
the  world.  (John  xvi.  8, 9,  10.)  3.  He  is  a  Teacher 
or  Remembrancer:  which  office  he  executed  for 
the  apostles,  by  "  leading  them  into  all  truth,  and 
teaching  and  bringing  all  things  to  their  remem- 
brance which  Christ  had  said  unto  them."  And 
the  same  he  still  executes  for  us,  by  instructing 
us  out  of  the  holy  Scriptures,  which  are  the  dic- 
tates of  the  same  Spirit;  and  by  bringing  to  our 
minds  all  necessary  truths  for  our  benefit  and  con- 
solation, as  occasion  shall  require. 

From  Christ's  promise  then  of  this  Comforter, 
Advocate,  and  Instructor,  let  us  be  ready  to  wel- 
come him  for  all  these  purposes.  Let  us  hearken 
to  his  consolations  in  all  our  troubles  and  distresses, 
and  be  ever  willing  to  receive  the  cordials  he  is 
pleased  to  administer  to  keep  us  from  faintmg  un- 
der them.  Let  us  rely  upon  him  as  our  Advocate 
and  Intercessor,  against  the  cry  and  guilt  of  our 
sins ;  let  us  cast  ourselves  upon  the  merits  of 
Christ's  satisfaction,  and  depend  upon  his  Holy 
Spirit,  who  is  ever  ready  to  plead  our  cause,  and 
to  make  intercession  for  us.  Moreover,  let  us  heark- 
en to  the  advice  and  direction  of  this  holy  Moni- 
tor, both  in  his  private  whispers,  and  more  public 
instructions  ;  never  turning  the  deaf  ear  to  either, 
but  always  listening  to  that  voice,  saying  to  us, 
"  This  is  the  way,  walk  in  it,  when  we  are  turning 
to  the  right  hand,  or  to  the  left."  And  then  he 
who  now  "  guides  us  by  his  counsel  here,  will  here- 
after bring  us  to  glory."  Dr.  Hole. 

(34.)  The  day  after  our  blessed  Lord  had  taken 
possession  of  his  regal  dignity  in  heaven,  bethought 
proper  to  perform  his  gracious  promise  of  sending 
his  Holy  Spirit  upon  the  apostles  and  disciples; 
who  being  on  this  day  assembled  to  celebrate  di- 
vme  worship,  there  suddenly  came  a  sound  from 
heaven,  as  of  a  mighty  rushing  wind,  and  filled  all 


in  his  holy  comfort,  through  the  merit  of  j^ 
Christ   Jesus  our  Saviour,  who   liveth  and 
reigneth  with  thee  in  the  unity  of  the  same 
Spirit,  one  God,  world  without  end.  Amen. 

For  the  Epistle.     Acts  ii.  1 . 
WHEN  the  day  of  Pentecost  was  fully 
come,  they  were  all  with  one  accord  in  one 

the  house  where  they  were  sitting ;  and  there  ap- 
peared unto  them  cloven  tongues,  like  as  of  fire, 
and  sat  upon  each  of  them.  Hereupon  tney  were 
filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues  as  the  Spirit  gave  them  utter- 
ance ;  whereby  they  who  were  Jews  by  birth,  and 
understood  only  their  own  native  language,  v/ere 
in  an  instant  enabled  to  publish  that  religion 
which  God  had  revealed  to  them,  all  over  the 
world. 

Pentecost  being  on  a  very  high  festival  among 
the  Jews,  observed  by  them  in  memory  of  the  pro- 
mulgation of  the  law  from  Mount  Sinai,  and  to  en- 
treat the  divine  blessings  upon  their  then  ensuing 
harvest,  there  were  vast  multitudes  of  proselytes, 
natives  of  no  less  than  fifteen  different  nations,  at 
Jerusalem,  to  celebrate  the  feast ;  who  at  the  first 
news  of  this  miraculous  mission,  repaired  to  the 
place  where  the  apostles  were  assembled,  in  order 
to  satisfy  themselves  of  the  truth  of  it.  But  how 
great  was  their  surprise  and  astonishment,  when 
they  heard  such  ignorant  and  illiterate  men  re- 
hearse the  wonders  of  Almighty  God,  and  the  sub- 
lime doctrines  of  the  Gospel,  in  almost  all  the 
known  languages  in  the  world  !  Some  of  them, 
however,  and  probably  the  inhabitants  of  Jerusa- 
lem, who  had  so  lately  imbrued  their  hands  in  the 
blood  of  Jesus,  and  whose  hearts  were  steeled 
against  all  conviction  of  the  divinity  of  his  person 
and  religion,  endeavoured  to  elude  Avhat  they  could 
not  deny,  and  to  impute  the  miracle  (for  such  it 
appeared  even  to  them)  to  the  operative  qualities  of 
new  wine. 

Hereupon  Peter,  as  president  of  the  assembly, 
stood  up,  and  endeavoured  to  confute  their  injuri- 
ous calumny  by  telling  them,  "  That  then  it  was 
early  in  the  morning,  not  above  nine  of  the  clock, 
and  consequently  very  improbable  that  men  should 
be  drunk,  it  being  no  proper  time  to  have  eaten  or 
drank  anything;  that  the  present  effiision  of  the 
Holy  Ghost  was  a  full  completion  of  that  famous 
prophecy  of  Joel,  (ch.  ii.  28,  29.)  And  it  shall 
come  to  pass  afterwards,  that  I  will  pour  out  my 
spirit  upon  all  flesh,  and  your  sons  and  your 
daughters  shall  prophesy,  your  old  men  shall 
dream  dreams,  your  young  men  shall  see  visions : 
and  also  upon  the  servants  and  upon  the  hand- 
maids in  those  days  will  I  pour  out  my  Spirit. 
That  Jesus  of  Nazareth  was  the  person,  who  had 


244 


WHITSUNDAY. 


place  :  and  suddenly  there  came  a  sound 
from  heaven,  as  of  a  rushins^  mighty  wind, 
and  it  filled  all  the  house  where  thej?-  were 
sitting.  And  there  appeared  unto  them 
cloven  tongues,  like  as  of  fire,  and  it  sat  up- 
on each  of  them:  and  they  were  all  filled 
with  the  Holy  Ghost ;  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them 
utterance.  And  there  were  dwelling  at  Je- 
rusalem, Jews,  devout  men,  out  of  every  na- 
tion under  heaven.  Now  when  this  was 
noised  abroad,  the  multitude  came  together, 
and  were  confounded,  because  that  every 
man  heard  them  speak  in  his  own  language. 
And  they  were  all  amazed,  and  marvelled, 

poured  down  those  extraordinary  gifts  upon  his 
Church ;  that  from  the  testimony  of  the  holy  Da- 
vid it  plainly  appeared,  that  God  all  along  intended 
to  raise  him  from  the  dead,  and  exalt  him  to  his 
right  hand;  and  that  the  present  •mission  of  the 
Holy  Ghost  abundantly  declared,  that  the  same 
person,  whom  they  by  divine  permission,  had  cru- 
cijied  and  slain,  God  had  ordained  to  be  both 
Lord  and  Christ."  This  sermon,  though  the  first 
that  St.  Peter  made  in  public,  was  so  very  mov- 
ing, and  so  deeply  affected  the  audience,  that  no 
less  than  three  thousand  of  them  were  converted, 
and  received  into  the  profession  of  the  Christian 
faith  by  baptism,  who  by  their  diligent  attention  to 
the  apostles'  doctrine  afterwards,  their  constant 
attendance  upon  public  prayers,  their  frequent  cele- 
bration of  the  Lord's  Supper,  their  cheerful  inter- 
course with  each  other,  their  parting  with  their 
goods  and  possessions,  and  communicating  to  every 
one  according  to  their  necessities,  (even  to  the  love 
and  admiration  of  all  that  beheld  them)  were  daily 
and  hourly  confirmed  therein. 

On  this  day  when  we  commemorate  the  first 
establishment  of  the  Christian  religion,  not  in  the 
manner  in  which  other  religions  have  been  estab- 
lished, by  fire  and  sword,  plunder  and  rapine,  fraud 
and  violence,  but  by  the  far  more  powerful  and 
efficacious  influences  of  the  ever-blessed  Spirit. 
We  ought  therefore  to  live  in  strict  conformity  to 
the  precepts  of  that  Gospel,  which  hath  received  so 
convincing  a  testimony  ;  to  hold  fast  the  profession 
of  that  faith,  which  is  established  upon  such  firm 
grounds  ;  and  to  support  ourselves  under  all  the 
difficulties  of  the  Christian  warfare,  with  this  com- 
fortable consideration,  that  he  that  is  in  us,  is 
greater  than  he  that  is  in  the  world  ;  and  that  we 
may  do  all  things  through  Christ  that  strength- 
enethus.  G.  Nallson. 

As  to  the  name,  the  most  received  opinion  is, 
that  the  word  is  at  length  "  White-Sunday ;"  so 
called  from  the  white  garments,  worn  by  the  per- 
sons baptized  in  the  ancient  Church.    For  the  ad- 


saying  one  to  another,  Behold,  are  not  all 
these  which  speak  Galileans  ?  and  how  hear 
we  every  man  in  our  own  tongue  wherein 
we  were  born  1  Parthians,  and  Medes,  and 
Elamites,  and  the  dwellers  in  Mesopotomia,' 
and  in  Jtidea,  and  Cappadocia,  in  Pontus, 
and  Asia,  Phrygia,  and  Pamphylia,  in 
Egypt,  and  in  the  parts  of  Lybia  about  Gy- 
rene, and  strangers  of  Rome,  Jews  and  pros- 
elytes, Cretes  and  Arabians,  we  do  hear  >«v 
them  speak  in  our  tongues  the  wonderful  AJ 
works  of  God.  (35.)  Cx 

The  Gospel.     St.  John  xiv.  15. 
JESUS  said  unto  his  disciples.  If  ye  love 
me,  keep  my  commandments.     And  I  will 

ministering  of  which  sacrament,  Easter,  and  this, 
and  the  Sundays  betweerf,  were  the  most  solemn 
seasons.  Particularly  on  this  day,  the  last  of  those 
Sundays  (when  that  solemnity  determined,  and 
the  preparation,  for  it  had  been  extended  to  the  ut- 
most length)  ;  as  well  on  that  account,  as  for  the 
deserved  veneration  due  to  so  great  a  festival,  vast 
numbers  offered  themselves  to  be  received  to  bap- 
tism. And,  in  token  of  their  being  cleansed  from 
all  past  sins,  as  Avell  as  for  an  emblem  of  that  in- 
nocence and  purity,  to  which  they  then  obliged 
themselves,  they  were  clad  in  white :  and,  from 
the  multitude  of  such  vestments  then  put  on,  are 
supposed  to  have  given  occasion  for  this  Lord's 
day  being  distinguished  by  that  name. 

Dean  Stanhope. 

The  reason,  why  this  time  was  of  old  appointed 
for  solemn  baptism,  was,  1.  Because  this  day  the 
apostles  were  baptized  with  the  Holy  Ghost  and 
fire^  Acts  ii.  3.  2.  Because  this  day  three  thou- 
sand were  baptized  by  the  apostles.  Acts  ii.  41. 
In  memory  of  which,  the  Church  ever  after  held  a 
solemn  custom  of  baptizing  at  this  feast. 

Bp.  Sparrow. 

This  day  is  called  Pentecost,  because  there  are 
fifty  days  betwixt  the  true  passover  and  Whit- 
Sunday.  As  there  are  fifty  days  from  the  Jews' 
passover  to  the  giving  of  the  Law  to  Moses  in 
Mount  Sinai,  which  Law  was  written  with  the  fin- 
ger of  God  ;  (for  from  the  fourteenth  day  of  the  first 
month,  the  day  of  the  passover,  to  the  third  day  of 
the  third  month,  the  day  of  the  Law's  giving, 
(Exod,  xix.  1.  16.)  are  fifty  days  ;)  so  from  the 
true  Passover,  which  was  celebrated  when  Christ 
was  offered  up  for  us,  are  fifty  days  to  this  time 
when  the  Holy  Ghost  came  down  upon  the  Church, 
to  write  the  new  law  of  charity  in  their  hearts.  It 
should  be  noted,  that  we  must  not  count  the  fifty 
days  from  the  very  day  of  the  passover,  but  from 
the  Sunday  following :  and  so  God  directed  the 
Jews,  (Lev.  xxiii.  15.)  speaking  of  their  Pentecost 
or  Feast  of  Weeks,  "  and  ye  shall  count  from  the 


WHITSUNDAY. 


245 


pray  the  Father,  and  he  shall  give  you  an- 
other Comforter,  that  he  may  abide  with 
you  for  ever ;  even  the  Spirit  of  truth,  whom 
tlie  world  cannot  receive,  because  it  seeth 
him  not,  neither  knowelh  him :  but  ye 
know  him;  for  he  dwelleth  with  you,  and 
shall  be  in  you.  I  will  not  leave  you  com- 
fortless ;  I  will  come  to  you.  Yet  a  little 
while,  and  the  world  seeth  me  no  more  ;  but 
ye  see  me  :  because  I  live,  ye  shall  live  also. 
At  that  day  ye  shall  know  that  1  am  in  my 
Father,  and  ye  in  me,  and  I  in  you.  He 
that  hath  my  commandments,  and  keepeth 
them,  he  it  is  that  loveth  me ;  and  lie 
that  loveth  me,  shall  be  loved  of  my 
Father  ;  and  I  will  love  him,  and  will  mani- 
fest myself  to  him.  Judas  saith  unto  him, 
(not  Iscariot,)  Lord,  how  is  it  that  thou  wilt 
manifest  thyself  unto  us,  and  not  unto  the 
world  ?  Jesus  answered  and  said  unto  him, 
If  a  man  love  me,  he  will  keep  my  words  ; 
and  my  Father  will  love  him,  and  we  will 
come  unto  him,  and  make  our  abode  with 
him.     He  that  loveth  me  not,  keepeth  not 

morrow  after  the  sabbath  ;  from  that  day  seven 
weeks  shall  be  complete."  Bp.  Sparroxo. 

(35.)  This  scripture  relates  one  of  the  most  im- 
portant events  that  ever  happened  to  mankind. 
For  such  was  the  mission  of  the  holy  Spirit,  and 
the  pouring  out  of  his  miraculous  gifts  upon  the 
disciples,  in  a  manner  most  amazing,  most  effec- 
tual for  the  mighty  purposes  appointed  to  be  ac- 
complished by  their  means.  An  event  deservedly 
commemorated  by  the  Christian  Church,  since  ther 
influence  of  it  extends  to  all  ages  ;  and  the  benefit 
consequent  upon  it  is  no  less  than  the  conversion 
and  instruction  of  a  whole  world.  Upon  this  oc- 
casion first,  that  power  from  on  high  exerted  itself, 
wherewith  our  Lord  promised  to  endue  tJiose  dele- 
gates, to  whom  he  had  committed  the  care  of  fin- 
ishing the  great  work.  A  Avork,  which  himself 
declares  necessary  to  have  been  begun  in  his  own 
person  ;  but  to  have  been  carried  on  and  finished 
by  other  hands. 

All  the  circumstances  that  concurred  to  give  au- 
thority and  efficacy  to  their  undertaking,  are  of 
great  significance  and  consideration  :  such  in  par- 
ticular are  the  time,  the  place,  the  surprising  ap- 
pearances of  the  Spirit's  descent.  But  such  more 
especially  were  the  immediate  effects  it  produced, 
and  the  condition  of  the  persons  so  powerfully 
wrought  upon. 

Now  that  eff'ect  was  "  speaking  with  other 
tongues,  as  the  Spirit  gave  them  utterance,"  (Acts 
ii.  4.  7 ;)  and  the  persons  who  spake  thus  were  all 
Galileans  ;  natives  of  a  country  held  in  great  con- 
tempt among  the  Jews,  and,  in  particular,  for  be- 


my  sayings  :  and  the  word  which  ye  hear 
is  not  mine,  but  the  Father's  which  sent  me, 
These  things  have  I  spoken  unto  you,  beino- 
yet  present  with  you.  But  the  Comforter, 
which  is  the  Holy  Ghost,  whom  the  Father 
will  send  in  my  name,  he  shall  teach  you 
all  things,  and  bring  all  things  to  your  re- 
membrance, whatsoever  I  have  said  unto 
you.  Peace  I  leave  with  you,  my  peace  I 
give  unto  you  :  not  as  the  world  giveth,  give 
I  unto  you.  Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid.  Ye  have  heard  how 
I  said  unto  you,  I  go  away,  and  come  again 
unto  you.  If  ye  loved  me,  ye  would  rejoice, 
because  I  said,  I  go  unto  the  Father  ;  for 
my  Father  is  greater  than  I.  And  now  I 
have  told  you  before  it  come  to  pass,  that, 
when  it  is  come  to  pass,  ye  might  believe. 
Hereafter  I  will  not  talk  much  with  you  : 
for  the  prince  of  this  world  cometh,  and  hath 
nothing  in  me.  But  that  the  world  may 
know  that  I  love  the  Father ;  and  as  the 
Father  gave  me  commandment,  even  so  I 
do.  (36.) 

ing  heavy,  and  ignorant,  and  unpolished.  The 
men  before  us  Avere  known  to  be  such.  Bred  up 
to  mean  trades,  and  destrtu'te  both  of  capacity  and 
opportunity  to  acquire  any  degree  of  those  abilities, 
which  they  now  exerted  in  the  utmost  perfection. 
And  what  could  be  a  more  evident  proof  of  God 
speaking  in  them,  and  by  them,  than  the  doing  of 
that  in  an  instant,  which  the  study  of  a  whole  life 
could  hardly,  if  at  all,  qualify  any  man  to  do  ? 
Here  was  no  room  for  delusion,  where  every  hear- 
er was  a  judge  for  himself;  and  where  those  that 
heard  were  so  many,  of  regions  so  distant,  and  of 
languages  so  very  different  from  each  other.  So 
amazing  are  the  improvements  where  God  conde- 
scends to  teach  ;  and  so  manifestly  does  it  appear, 
that  he  teaches  immediately  by  himself,  Avhere  art 
and  nature  are  so  far  out-done :  where  the  "  foolish" 
are  empowered  in  a  moment  to  "  confound  the 
wise:"  and  the  "weak"  chosen  to  "confound 
the  mighty,"  1  Cor.  i.  27.  29.  This  left  no  room 
for  "  flesh  to  glory  in  his  presence,"  but  proved  it- 
self, beyond  all  contradiction,  to  be  a  '■  power  from 
on  high."  Dean  Stanhope. 

(36.)  This  solemnity  being  consecrated  in  a  pe- 
culiar manner  to  the  honour  of  the  blessed  Spirit 
of  God,  this  is  a  convenient  opportunity  for  setting 
forth  that  light,  which  the  Gospel  for  the  day  and 
other  passages  of  Scripture  have  given  us,  into  the 
nature  of  the  Holy  Ghost. 

1.  The  testimony  of  Scripture  will,  I  conceive, 
abundantly  justify  us  in  stating  that  the  Holy 
Ghost  is  a  person,  and  not  a  mere  quality,  or  op- 
eration.   It  is  confessed,  that  some  passages  in  the 


246 


WHITSUNDAY. 


New  Testament,  where  the  word  '•  spirit"  is  used, 
do  carry  that  sense.  And  these  are  such,  as  by  an 
usual  figure  of  the  cause  for  the  eS'ect,  rtiean  only 
the  gifts  and  influences  of  that  Spirit.  But  then 
some  other  passages  are  observable,  to  which  no 
other  signification,  but  that  of  a  person,  can  fairly 
be  applied.  Thus  this  Spirit  is  said  to  "come," 
and  to  "be  sent,"  to  "come  in  the  name"  of  one 
person  upon  a  message  from  another;  tq  "receive" 
from  one,  and  to  "  shew  "  to  others  ;  to  "  assist," 
to  "  teach,"  to  "  guide,"  to  refresh  the  memories  of 
them,  to  whom  he  comes  ;  and  to  discharge  the  of- 
fice of  a  "  paraclete  :"  all  these  are  attributed  to  the 
Spirit  in  this  very  discourse  to  the  disciples.  Else- 
where we  also  read  of  the  Spirit  "  making  interces- 
sion," of  his  being  "  grieved."  of  his  proceeding 
with  discretion  and  choice,  and  "dividing"  his 
gifts  to  "  every  man  severally  as  he  will :"  of 
"  blaspheming  "  him,  of"  lying  "  to  him,  of  "  tempt- 
ing" him:  of  persons  being  "baptized"  into  his 
name, "  separated"  or  consecrated  to  him,  and  "  call- 
ed" by  him  to  the  "  work"  of  the  ministry.  Rom. 
viii.  26,  27;  Eph.  iv.  30;  1  Cor.  xii.  11;  Matt.  xii. 
31,  32;  Acts  v.  3.  9  ;  Matt.xxviii.  19  ;  Acts  xiii.  2. 
Now  from  hence,  I  conceive,  Ave  are  abundantly 
Avarranted  to  infer  the  personality  of  the  Holy 
Ghost ;  because  such  things  are  here  attributed  to 
him,  as  cannot,  Avith  any  propriety  of  speech,  be 
affirmed  of  a  quality,  or  operation,  or  indeed  of  any 
but  a  person. 

2.  The  Gospel  for  the  day  does  likewise  strong- 
ly intimate,  that  the  Spirit  here  spoken  of  is  a 
divine  person.  For  none  but  God  can  know  all 
truth ;  and  none  can  teach  all,  who  does  not  know 
all.  None  but  he,  Avho  is  essentially  united  to  the 
Son  of  God,  could  bring  all  those  things  to  remem- 
brance, Avhich  the  Son  had  said  :  because  whoever 
does  so,  must  be  privy  to  all  that  Avas  said.  This 
argument  St.  Paul  makes  use  of,  and  it  is  drawn 
indeed  from  experience  and  common  sense. 
"  What  man  knoweth  the  things  of  a  man,  save 
the  spirit  of  a  man,  Avhich  is  in  him?  Even  so 
the  things  of  God  knoweth  no  man,  but  the  spirit 
of  God."  1  Cor.  ii.  10,  11.  Now  it  is  observable, 
that  the  argument,  of  no  mind  being  perfectly 
knoAvn  by  any  but  itself,  is  there  alleged  in  proof 
of  the  ''  Spirit's  searching  all  things,  even  the  deep 
things  of  God :"  and  to  shcAV,  how  safely  we  may, 
upon  that  account,  yield  our  assent  to  every  thing, 
Avhich  shall  by  this  Spirit  be  revealed  to  us  ;  though 
such  as  no  collections  of  our  own  reason  can  give 
satisfaction  in,  or  make  any  discovery  of  To  these 
we  may  add  those  other  passages,  Avhich  call  the 
Holy  Spirit  "God"  and  "Lord,"  (Acts  xiii.  2;  v. 
3,  4,  9 ;)  which  affirm,  that  he  inspired  the  Mes- 
siah, (Isa.lxi.  1;  Luke  iv.  18,  &c. ;)  that  he  spake 
by    the  prophets,   (Isa.  vi.  8,   9:    compare   Acts 


xxviii.  25,  26  ;  Jerera.  xxxi.  33;  Heb.  s.  15,  16; 
2  Pet.  i.  "21 ;)  and  that  by  his  inhabitation,  rege- 
nerated  Christians    become    hving    temples    and  , 
dwellings  of  God/  (1  Cor.    iii.  16,    17;    vi.  19;       J 
Eph.  ii.  20,  21,22;    2  Cor.  vi.  16.)     As   therefore 
the  unity  of  the  Son  Avith  the  Father  is  frequently 
implied  by  the  Father  being  "  seen  of  him,  knoAvn 
by  him,  manifesting  himself  to  him,  shewing  him 
all  that  himself  doth,"  and  the  like ;  so  may  the 
unity  of  the  Holy  Ghost  Avith  Father  and  Son  both, 
be  not  unfitly  gathered,  from  his  "being  sent  by 
the  Son,"  and  "by  the  Father  in  the  Son's  name; 
receiving  "  of  the  "  Son's  "  and  of  "  the  Father's 
to  sheAV  to  disciples  :"  (for  he  is  therefore  said  to  re- 
ceive of  the  Son's,  because  "all  things  that  the 
Father  hath  are  the  Son's,")  John  xiv.  25 ;  xvi. 
14,   15.     So   again   "teaching,"   and   "calling  to 
mind,"  all  that  ever  the  Son  had  taught  before :  es- 
pecially, if  to  all  this  we  add,  that  he  is  expressly 
styled,  not  only  the   "  Spirit   of  God,"   and   the 
"  Spirit  "  of  the  "  Father,"  but  the  "  Spirit  "  of  the      /-^ 
"  Son,"  and  the  «  Spirit  of  Christ!."  1  Pet.  iv.  14  ;       f\ 
Eph.  iv.  30;  Matt.  x.  20;  Rom.  viii.  9;  1  Pet.  i.      \-/ 
11 ;  Gal.  iv.  6. 

3.  The  texts  referred  to  do  also  imply  that  pro- 
cession of  the  Holy  Ghost  from  the  Father  and 
the  Son,  which  the  Church  hath  generally  receiv- 
ed, as  a  matter  of  faith.  For,  though  these  three 
persons  be,  in  all  considerations  relating  to  the  di- 
vine nature,  equal ;  so  as  that  with  regard  to  time, 
or  power,  or  any  other  like  perfection,  none  is 
greater  or  less  than  another;  yet  in  dignity,  and 
order  of  relation,  there  is  some  difference.  The 
Father  is  in  this  regard  supreme,  because  the  ori- 
ginal, the  source,  the  root  of  the  Godhead.  A  God- 
head, from  all  eternity  communicated  to  the  Son  : 
Avho  is  therefore  acknowledged  for  the  second  per- 
son :  and  the  same  divine  nature  is  again  impart- 
ed by  both  these  to  the  Holy  Ghost,  whose  eternal 
procession  from  the  two  former  gives  him  the  third 
place  in  the  ever-blessed  Trinity.  This  must  be 
confessed  a  vast  and  adorable  mystery ;  too  pro- 
found for  man  to  penetrate,  or  distinctly  to  con- 
ceive. For  how  should  a  poor  Avorm  be  able  to 
comprehend  the  perfections  of  an  infinite  God? 
But  since  revelation  teaches  that  so  it  is ;  reason 
agrees,  that  it  ought  to  be  received  Avith  an  hum- 
ble and  submissive  faith.  As  God  hath  not,  so  I 
think  I  might  venture  to  say,  that  (according  to 
those  bounds  of  perfection,  Avithin  Avhich  he  hath 
thought  fit  to  limit  the  several  beings  created  by 
him)  he  could  not,  let  men  into  a  complete  know- 
ledge of  all  the  depths  of  the  deity.  But  then  I 
add,  that  so  much  as  he  hath  revealed  is  sufficient 
to  command  our  belief  of  those  things,  which  we 
cannot  perfectly  know.  And  such  I  take  to  be  the 
intimations  given  in  this  and  other  Scriptures,  of 


MONDAY  IN  WHITSUN-WEEK. 


247 


^ontJaij  in  SWUitsiui^tocdt.  (37.) 

The  Collect. 

O  GOD,  who  as  at  this  time  didst  teach 
the  hearts  of  thy  faithful  people,  by  sending 
to  them  the  Hght  of  thy  Holy  Spirit ;  grant 
us  by  the  same  Spirit  to  have  a  right  judg- 
ment in  all  things,  and  evermore  to  rejoice  in 
his  holy  comfort,  through  the  merits  of 
Christ  Jesus  our  Saviour,  who  liveth  and 
reigneth  with  tliee,  in  the  unity  of  the 
same  Spirit,  one  God,  world  without  end. 
Ame7i. 

For  the  Epistle.     Acts  x.  34. 

THEN  Peter  opened  his  mouth,  and  said, 
Of  a  truth  I  perceive  tliat  God  is  no  respec- 
ter of  persons  ;  but  in  every  nation,  he  that 
feareth  him,  and  worketh  righteousness,  is 
accepted  with  him.  The  word  which  God 
sent  unto  the  children  of  Israel,  preaching 
peace  by  Jesus  Christ,  (he  is  Lord  of  all  :) 
that  word,  I  say,  ye  know,  which  was  pub- 
hshed  throughout  all  Judea,  and  began  from 
Galilee,  after  the  baptism  which  John 
preached:  How  God  anointed  Jesus  of  Na- 
zareth with  the  Holy  Ghost,  and  with  pow- 
er ;  who  went  about  doing  good,  and  heal- 
ing all  that  were  oppressed  of  the  devil ;  for 
God  was  with  him.     And  we  are  witnesses 

the  Holy  Ghost  being  a  person,  a  divine  Person, 
and  a  Person  proceeding  from  God  the  Father,  and 
God  the  Son.  Dean  Stanhope. 

(37.)  The  Whitsun-week  was  not  entirely  fes- 
tival, like  that  of  Easter:  the  Wednesday,  Thurs- 
day, and  Friday  being  observed  as  fasts,  and  days 
of  humiliation,  and  supplication  for  a  blessing  up- 
on the  work  of  ordination,  which  was  usually  on 
the  next  Sunday.  But  the  Monday  and  Tuesday 
Avere  observed  after  the  same  manner  and  for  the 
same  reasons,  as  in  the  Easter-week. 

The  Collects,  Epistles,  and  Gospels  for  both 
these  days  are  ancient :  both  the  Epistles  are  con- 
cerning the  baptism  of  converts,  (this  being,  as  we 
have  already  noted,  one  of  the  more  solemn  times 
appointed  for  baptism,)  and  concerning  their  re- 
ceiving of  the  Holy  Ghost  by  the  hands  of  the 
apostles,  (this  being  also  a  time  for  confirmation, 
which  was  always  performed  by  the  imposition  of 
hands.)  The  Gospel  for  Monday  seems  to  have 
been  allotted  for  the  instruction  of  the  new  bap- 
tized ;  teaching  them  to  beliye  in  Christ,  and  to 
become  the  children  of  the  light.  The  Gospel  for 
Tuesday  seems  to  have  been  appointed,  as  it  is 
one  of  the  Ember  or  Ordination  weeks ;  the  de- 
sign of  it  being  to  put  a  difference  between  those 
who  are  lawfully  appointed  and  ordained  to  the 


of  all'  things  which  he  did,  both  in  the  land 
of  the  Jews,  and  in  Jerusalem  ;  whom  they 
slew,  and  hanged  on  a  tree.   Him  God  raised 
up  the  third  day,  and  showed  him  openly; 
not  to  all   the  people,  but  unto  witnesses 
chosen  before  of  God  ;  even  to  us,  who  did 
eat  and  drink  with  liim  after  he  rose  from 
the  dead.     And  he  commanded  us  to  preach 
unto  the  people,  and  to  testify  that  it  is  he 
which  was  ordained  of  God  to  be  the  judge 
of  quick  and  dead.     To  him  give  all,  the 
prophets    vv'itness,  that  through  his  name, 
whosoever  believeth  in  him  shall  receive  re- 
mission of  sins.      While  Peter  yet  spake 
these  words,  the  Holy  Ghost  fell  on  all  them 
who  heard  the  word.     And  they  of  the  cir- 
cumcision who  believed,  were  astonished,  as 
many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  was  poured  out  the  gift  of 
the   Holy    Ghost.      For  they  heard  them 
speak   with    tongues,   and    magnify    God. 
Then  answered  Peter,  Can  any  man  forbid 
water,   that  these  should  not  be   baptized, 
who  have  received  the  Holy  Ghost  as  well 
as  we  1     And  he  commanded   them  to  be 
baptized  in  the  name  of  the  Lord.     Then 
prayed  they  him  to  tarry  certain  days.  (38.)  / 

The  Gosjiel.     St.  John  iii.  1 6. 
GOD  so  loved  the  world,  that  he  gave 

ministry,  and  those  who  without  any  commission 
arrogate  to  themselves  that  sacred  office. 

Wheatly. 
(38.)  It  should  be  observed  from  this  narrative, 
that  the  effusions  of  the  Holy  Spirit,  liberal,  and 
glorious,  and  manifestly  divine,  as  they  were,  in  the 
apostolical  age,  did  not  yet  supersede  the  necessity 
of  those  sacraments,  which  Christ  had  left,  as  ordi- 
nary marks  and  means  of  conferring  and  express- 
ing church-membership  among  his  followers.  For 
what  is  St.  Peter's  inference  from  these  miraculous 
gifts  ?  Is  it,  that  the  persons  on  whom  they  rested, 
had  no  need  of  baptism?  No:  but  that  these  ex- 
traordinary gifts  were  an  evidence,  that  God  had  a 
favour  for  them,  and  saw  their  sincerity,  and  thus 
was  pleased  to  testify  that  they  were  fit  objects  for 
baptism.  Accordindy  he  took  care,  that  they 
should  immediately  be  made  disciples,  who  had 
this  evidence  of  being  believers  before.  "  Can  any 
man  "  (says  he)  "  forbid  water,  that  these  should 
not  be  baptized,"  &c.  Acts  x.  47.  So  far  is  the 
baptism  of  the  Spirit,  even  where  that  is  undeni- 
able, from  excluding  the  baptism  of  water ;  so  far 
any  of  the  extraordinary  methods  of  grace,  from 
intending  to  break  in  upon  and  overturn  the  regu- 
lar establishments  and  orders  of  the  Church.  And 
si^re  one  cannot  wish  a  stronger  proof,  than  the  in- 


248 


TUESDAY  IN  WHITSUN-WEEK. 


his  only  be2:otten  Son,  that  whosoever  be- 
lieveth  in  him  should  not  perish,  but  have 
everlasting  life.  For  God  sent  not  his  Son 
into  the  world  to  condemn  the  world,  but 
that  the  \yorld  t'aroug-h  liim  mif^ht  be  saved. 
He  that  beUeveth  on  him  is  not  condemned  : 
but  he  that  believcth  not  is  condemned  al- 
ready, because  he  hath  not  believed  in  the 
name  of  the  only  bcs^otten  Son  of  God.  And 
this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness 
rather  than  light,  because  their  deeds  were 
evil.  For  every  one  that  doeth  evil  liateth 
the  light,  neither  cometh  to  the  light,  lest 
his  deeds  should  be  reproved.  But  he  tiiat 
doeth  truth  cometh  to  the  light,  that  his 
deeds  may  be  made  manifest,  that  they  are 
wrought  in  God.  (39.) 

stance  before  us,  that  the  outward  washing  is  not 
merely  a  figure,  or  representation,  of  the  inward  in 
this  sacrament ;  but  a  rite  of  initiation  and  an 
essential  part  of  the  sacrament :  and  that  the  graces 
of  the  Holy  Spirit  may  be  the  foundation  of  a  just 
claim  to  baptism  ;  but  never  (where  that  sacrament 
can  be  had)  a  lawful  dispensation  to  any  man,  for 
the  refusal  and  neglect  of  it. 

The  more  usual  course  indeed  is  for  those  in- 
ward effects  to  accompany,  and  the  increase  of 
them  to  follow  after,  the  use  of  the  outward  visible 
sign.  Of  this  also  we  have  remarkable  instances 
in  the  book  of  Acts.  One  of  which  will  be  brought 
under  consideration,  by  the  Scripture  appointed  for 
to-morrow's  Epistle.  Dean  Stanhope. 

(39.)  If  the  question  be  asked  why  many  of 
those,  to  whom  the  Gospel  of  Christ  is  preached, 
reject  and  despise  it,  though  it  be,  as  it  is  here  de- 
scribed, "  light  come  into  the  world,"  the  reason  is 
here  given:  "Because  their  deeds  are  evil :  they 
love  darkness  rather  than  light,  because  their  deed^ 
are  evil."  The  course  of  men's  lives  have  a  strange 
and  strong  influence  upon  their  belief  and  opinion 
of  things,  and  evil  practices  do  very  much  corrupt 
and  debauch  good  principles.  It  is  obvious  to  ob- 
serve, that  good  men,  who  lead  holy  and  virtuous 
lives,  easily  believe  the  truths  of  the  Gospel,  which 
they  see  tend  so  much  to  the  happiness  of  this  life 
and  the  next ;  they  feel  their  minds  inclined  to  re- 
ceive Christ  as  the  Saviour  of  the  world ;  and  both 
desire  and  delight  in  the  knowledge  of  his  ways ; 
they  choose  light  rather  than  darkness,  and  prefer 
knowledge  before  ignorance,  and  that  because  their 
deeds  are  good  ;  they  labour  to  regulate  their  prac- 
tice by  the  rule  of  God's  word,  and,  instead  of 
shutting  their  eyes  against  the  light,  they  pray 
God  to  open  them,  that  they  may  more  clearly  see 
the  wondrous  things  of  his  law.  And  thus  an 
honest  mind  leads  them  to  the  knowledge  of  divine 


The  Collect. 

O  GOD,  who  as  at  this  time  didst  teach 
the  hearts  of  thy  faithful  people,  by  sending 
to  them  the  light  of  thy  Holy  Spirit ;  grant  us 
by  the  same  Spirit  to  have  a  right  judsfment 
in  all  things,  and  evermore  to  rejoice  in  his 
holy  comfort,  through  tlie  merits  of  Christ 
Jesus  our  Saviour,  who  liveth  and  reigneth 
with  thee,  in  the  unity  of  the  same  Spirit, 
one  God,  world  without  end.     Amen. 

For  the  Epistle.     Acts  viii.  14. 

WHEN  the  apostles  who  were  at  Jerusa- 
lem, heard  that  Samaria  had  received  the 
word  of  God,  they  sent  unto  them  Peter  and 
John  ;  who,  when  they  were  come  down, 

truths.  Whereas  bad  men,  on  the  other  hand 
who  lead  loose  and  wicked  lives,  do  all  they  can  ta 
extinguish  the  light  of  truth,  which  shews  them  the 
error  and  danger  of  their  way,  and  would  stop  their 
career  in  wickedness :  for  this  reason  they  hate 
knowledge,  and  endeavour  to  stifle  and  suppress 
the  light  of  it  from  shining  into  their  understand- 
ings, and  that  because  their  deeds  are  evil.  Their 
worljs  being  contrary  to  God's  word,  they  care 
not  to  receive  or  hearken  to  what  makes  against 
them,  but  rather  seek  to  put  out  that  light,  which 
they  have  no  mind  to  work  or  walk  by.  And 
therefore  the  Evangelist,  in  the  next  verse,  adds, 
that  "  every  one  that  doeth  evil  haieth  the  light, 
neither  cometh  to  the  light  lest  his  deeds  should  be 
reproved."  There  are  some  sins  so  foul,  as  to  shun 
all  discovery,  and  to  covet  a  black  veil  of  darkness, 
to  hide  their  deformity.  There  are  others  attended 
with  that  shame  and  disgrace,  as  not  to  be  able  to 
bear  the  light,  and  so  are  acted  under  vizors  and 
disguises,  to  avoid  the  reproach  and  censures  of  the 
world.  Again  there  are  others,  so  full  of  mischief 
and  danger  both  to  body,  soul,  and  goods,  that  few 
care  to  own  or  be  thought  actors  of  them.  And 
generally  all  sorts  of  sinners  seek  secrecy,  to  con- 
ceal the  baseness  and  obliquity  of  their  actions. 
"  But  he  that  doeth  truth  cometh  to  the  light,  that 
his  deeds  may  be  made  manifest,  that  they  are 
wrought  in  God."  Where  by  works  of  truth  are 
meant  virtuous  and  good  works,  done  in  confor- 
mity to  God's  word,  and  the  rules  of  right  reason. 
Such  works  do  not  decline  but  desire  the  light ; 
they  come  to  it  to  be  made  manifest,  and  rather 
court  than  fly  observation  ;  for  these  being  wrought 
in  God,  that  is,  according  to  his  holy  will,  and  by 
the  direction  of  his  Holy  Spirit,  have  the  approba- 
tion of  God  and  conscience  too :  and  the  more 
they  are  exposed  to  light  the  more  joy  and  comfort 
do  they  bring  to  them  that  do  them.    Dr.  Hole. 


TUESDAY  IN  WHITSUN-WEEK. 


249 


prayed  for  them,  that  they  mig'ht  receive  the 
Holy  Ghost ;  (for  as  yet  he  was  fallen  upon 
none  of  them  ;  only  they  were  baptized  in 
the  name  of  the  Lord  Jesus :)  then  laid 
they  their  hands  on  them,  and  they  received 
the  Holy  Ghost.  (40.) 

The  Gospel.     St.  John  x.  1. 
VERILY,  verily,  I  say  unto  you,  He  that 

(40.)  The  passage,  appointed  for  the  Epistle  of 
the  day,  is  generally  understood  as  meant  princi- 
pally of  the  laying  on  of  the  hands  in  confirmation, 
reckoned  among  the  first  principles  of  the  doctrine 
of  Christ,  common  to  all  Christians.  Heb.  vi.  2. 
The  passage  suggests  to  our  thoughts  the  following 
considerations. 

1.  It  may  be  observed,  that  confirmation  in  its 
nature  is  the  ratifying  or  confii-ming  of  the  vow  or 
promise  made  in  baptism.  This  in  adult  or  grown 
persons  is  done  soon  after  they  are  baptized  :  as  in 
these  Samaritan  concerts.  But  in  children,  who 
by  the  mercy  of  Christ  and  the  charity  of  the 
Church  are  admitted  to  baptism,  and  are  received 
into  the  Church  on  the  engagements  of  others,  be- 
fore they  are  capable  of  understanding  their  duty, 
this  is  to  be  done  when  they  come  to  years  of  dis- 
cretion ;  when,  being  arrived  at  some  competent 
knowledge  of  what  has  been  undertaken  for  their 
benefit  in  their  behalf,  they  renew  and  ratify  these 
promises  in  their  own  persons  ;  and  take  upon 
themselves  in  their  riper  years,  what  by  their  sure- 
ties was  engaged  for  them  in  their  infancy. 

2.  The  rite  of  confirmation  was  ever  accompa- 
nied with  prayer  and  imposition  of  hands.  Thus 
Peter  and  John  "  prayed  for "  the  disciples  in 
Samaria,  "  that  they  might  receive  the  Holy  Ghost :" 
this  is  the  ordinary  means  of  conveying  divine 
grace,  and  is  appointed  by  God  as  the  way  for  con- 
ferring his  Holy  Spirit,  and  withal  spiritual  strength 
sufficient  to  enable  us  to  perform  the  baptismal 
vow.  And  thus  Peter  and  John  "  laid  their  hands 
on "  the  disciples,  "  and  they  received  the  Holy 
Ghost."  This  custom,  derived  from  ancient  times 
as  a  mode  of  conveying  blessings,  was  adopted  in 
the  Christian  Church,  after  the  example  of  our 
Saviour,  who  "  laid  on  his  hands,"  when  he  bless- 
ed the  children  that  were  brought  unto  him."  And 
his  apostles  and  their  successors  have  by  the  im- 
position of  hands  accompanying  prayer,  confirmed 
Christians  from  the  earliest  times. 

3.  As  to  the  persons  concerned  in  this  rite; 
those  who  administer  it,  have  ever  been  the  chief 
pastors  and  governors  of  the  Church;  thus  in 
this  Epistle,  when  Samaria  had  received  the  word 
of  God  and  been  baptized  by  Philip,  a  deacon  or 
inferior  minister,  Peter  and  John  were  sent  to  ad- 
minister confirmation  to  them.   And  so  it  has  been 

32 


entereth  not  by  the  door  into  the  sheep-fold, 
but  climbeth  up  some  other  way,  the  same 
is  a  thief  and  a  robber.  But  he  that  entereth 
in  by  the  door,  is  the  shepherd  of  the  sheep. 
To  him  the  porter  openeth  ;  and  the  sheep 
hear  his  voice  ;  and  he  calleth  his  own 
sheep  by  name,  and  leadeth  them  out.  And 
when  he  putteth  forth  his  own  sheep,  he 
goeth  before  them,  and  the  sheep  follow  him ; 

always  administered  by  the  hands  of  bishops,  the 
successors  of  the  apostles,  as  is  well  known  and 
attested  through  all  ages  of  the  .Church.  The  per- 
sons, to  whom  it  is  administered,  are  all  baptized 
persons  competently  instructed  m  the  principles  of 
religion.  Persons  must  first  be  received  into  the 
Church,  before  they  can  receive  the  blessings  pro- 
mised and  bestowed  in  it.  And  therefore  these 
Samaritans  were  baptized  by  Philip  the  deacon, 
before  they  were  confirmed  by  Peter  and  John  the 
apostles.  And  our  Church,  by  the  warrant  of  this 
and  other  examples,  acts  accordingly  :  taking  care 
that  children  be  prepared  beforehand  for  confirma- 
tion by  being  catechised,  and  so  instructed  in  the 
nature  of  the  Christian  covenant. 

Lastly,  The  blessings,  conveyed  by  confirmation 
are  here  intimated:  "then  laid  they  their  hands 
upon  them,  and  they  received  the  Holy  Ghost ;" 
whereby  is  meant  the  participation  of  the  gifts  and 
graces  of  God's  Holy  Spirit.  The  gifts  of  the  Holy 
Spirit  are  either  extraordinary  and  miraculous,  as 
the  gift  of  tongues,  of  miracles,  and  prophecy,  and 
the  like :  given  to  the  apostles  and  others  in  the 
beginnmg  of  Christianity,  for  the  planting  and  pro- 
pagating of  the  Gospel :  or  common  and  ordinary, 
as  the  acquired  knowledge  of  the  tongues,  improve- 
ments in  learning,  skill  in  the  arts  and  sciences, 
and  the  like ;  which  come  from  the  same  Spirit, 
though  not  in  the  same  extraordinary  way,  but  by 
means  of  study  and  diligence.  And,  though  the 
former  ceased  with  the  reason  of  them,  yet  the 
latter,  being  of  standing  use  in  the  Church,  will  be 
continued  to  the  world's  end.  But,  besides  the 
gifts  of  the  Spirit,  his  graces  are  conferred  in  con- 
firmation, by  prayer  and  imposition  of  hands  ;  as 
generally  affirmed  by  the  Fathers.  We  read  in 
Scripture  of  a  "  spirit  of  wisdom  and  understand- 
ing, a  spirit  of  counsel  and  might,  a  spirit  of  know- 
ledge and  of  the  fear  of  the  Lord."  All  which  in 
the  office  of  confirmation  we  are  directed  to  pray 
for:  and  which  by  a  devout  use  of  this  ordinance 
will  be  granted,  so  as  to  enable  us  to  perform  our 
baptismal  vow,  and  overcome  our  spiritual  enemies. 

All  Christians  should  therefore   highly  esteem 
and  value  this  sacred  rite.  Those,  who  are  to  give, 
should  be  ready  duly  to  administer  it ;  and  those,  ■ 
who  are  to  receive,  should  be  carefully  brought  to 
it.    Parents  should  take  care  that  their  children  be 


250 


TRINITY  SUNDAY. 


for  they  know  his  voice  :  and  a  stranger 
will  they  not  follow,  but  will  flee  from  him  ; 
for  they  know  not  the  voice  of  strangers.- 
This  parable  spake  Jesus  unto  them ;  but 
they  understood  not  what  things  they  were 
which  he  spake  unto  them.  Then  said  Je- 
sus unto  them  again,  Verily,  verily,  I  say 
unto  you,  I  am  the  door  of  the  sheep  :  all 
that  ever  came  before  me  are  thieves  and 
robbers;  but  the  sheep  did  not  hear  them. 
I  am  the  door  :  by  me  if  any  man  enter  in, 

prepared  by  catechizing  and  due  instruction  in  the 
nature  of  the  office.  Sponsors,  who  are  bound  to 
see  them  brought  to  confirmation,  should  take  care 
that  it  be  properly  and  effectually  done.  And  all, 
who  come  to  it,  should  come  so  prepared,  that  they 
may  receive  the  benefit  of  it;  which  is  to  fit  them 
for  the  holy  sacrament  of  the  Lord's  supper,  and 
the  fellowship  of  Christians  here  upon  earth,  and 
to  prepare  ihera  for  the  communion  of  saints  here- 
after in  heaven.  Dr.  Hole. 

(41.)  In  the  circumstantial  parts  of  the  allegory 
contained  in  the  Gospel  for  the  day,  our  Lord  hath 
intimated  to  us  the  qualifications  of  a  good  shep- 
herd. That  he  must  be  diligent  thoroughly  to  know 
his  flock,  to  consider  their  several  wants  and  infir- 
mities, and  accommodate  himself  seasonably  and 
properly  to  each  of  them ;  which  we  may  very  well 
suppose  implied,  in  that  expression  of  "  calling  his 
own  sheep  by  name."  That  he  must  be  careful 
not  only  to  instruct,  and  exhort,  and  encourage 
them,  by  sound  doctrine,  and  seasonable  admoni- 
tions, but  also  to  guide  and  excite  them  by  the  piety 
of  his  example  ;  for  thus  some  have  understood 
"  leading  cut  his  own  sheep,"  and  "  going  before 
them."  That  his  main  view  must  be,  the  benefit 
of  his  people,  the  welfare  and  salvation  of  their 
souls,  the  preserving  of  them  from  the  rapine  and 
violence  of  a  foe,  always  ready  to  devour  them  :  in 
a  word,  he  must  esteem  his  own  wealth  and  hap- 
piness to  consist,  chiefly  in  the  bettering  of  their 
condition  ;  not  regarding  the  milk  and  the  fleece 
'only,  nor  undertaking  this  charge  only,  or  princi- 
pally for  his  own  private  advantage.  All  this  may 
very  well  be  understood  by  the  10th  verse,  "  The 
thief  Cometh  but  for  to  steal,  and  to  kill  and  to  de- 
stroy :  I  am  come  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly."  Once 
more,  he  is  such  an  one  as  enters  upon  this  office, 
by  a  regular  call  and  mission,  as  let  into  the  fold 
by  those,  who  are  entrusted  to  keep  the  door ;  who, 
in  the  personal  absence  of  the  chief  Shepherd,  have 
commission  to  act  for  and  under  him:  so  that 
what  they  do  according  to  the  powers  received 
from  him,  he  is  esteemed  the  doer  of;  and  all, 
whom  they  employ,  are  owned  as  his  servants  and 
stewards.    These  are  only  "  shepherds,  that  enter 


he  shall  be  saved,  and  shall  go  in  and  out, 
and  find  pasture.  The  thief  cometh  not 
but  for  to  steal,  and  to  kill,  and  to  destroy : 
I  am  come  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly. 
(41.) 


^TrCuitB  StintJag.  (42.) 

The  Collect. 
ALMIGHTY  and  everlasting  God, 


who 


by  the  door,"  and  to  whom  "  the  porter  openeth  :" 
the  rest  "  climb  up  some  other  way."  And  such, 
as  do  so,  are  here  declared  by  the  master  of  the 
flock,  to  be  no  better  than  "  thieves  and  robbers." 

Once  again.  As  these  parabolical  expressions 
hint  the  duties  of  the  shepherd,  so  do  they  likewise 
those  of  the  sheep.  Such  are  attention  and  dili- 
gence to  get  instruction,  application  to  their  proper 
business,  adhering  steadfastly  to  their  regular  pastor, 
imitating  the  good  example  he  sets  them,  "  endur- 
ing sound  doctrine,"  not  "having  itching  ears," 
nor  "  heaping  to  themselves  teachers ;"  (2  Tim.  iv. 
3  ;)  but  being  constantly  upon  their  guard  against 
all  seducers,  and  suspecting  the  wicked  designs  of 
any,  who  attempt  to  draw  them  off  from  a  regular 
communion  with  him,  to  whose  care  the  laws  of 
God  and  man  have  committed  their  souls.  All 
which  some  interpreters  have  collected  from  hence, 
that  they  are  called  the  rightful  shepherd's  "  owil 
sheep,"  that  "  they  follow  him,"  because  "  they 
know  his  voice;"  that  "a  stranger  they  will  not 
follow,  but  will  flee  from  him,  for  they  know  not 
the  voice  of  strangers."    John  x.  4,  5. 

These  remarks  I  the  rather  insist  upon,  because  '^ 
they  seem,  at  this  time  especially,  proper  consid- 
erations both  for  priest  and  people.  A  fit  introduc- 
tion for  the  Ember  fast :  as  well  for  those,  who  are 
now  about  to  be  '•  ordained  to  any  holy  function  ;" 
that  they  may  learn  from  hence  the  greatness  ot 
the  obligation  lying  on  them,  ''both  by  their  life 
and  doctrine  to  set  forth  the  glory  of  God,  and  set 
forward  the  salvation  of  all  men:"  as  for  them,  to 
whom  they  shall  be  sent ;  that  they  may  take  good 
heed  to  those  means  of  edification  and  salvation, 
which  a  faithful  ministry  puts  into  their  hands, 
that  they  may  preserve  the  order  and  unity  of  the 
Church,  and  at  once  secure  the  peace  of  the  public, 
and  that  of  their  own  consciences.  V.'hich  God 
give  priest  and  people  grace  to  do,  Ibr  his  sake, 
whose  "  precious  blood"  was  shed  to  "  purchase" 
to  his  Father  "  an  universal"  church,  "  Jesus  Christ 
our  Lord."  Amen.  Dean  Stanhope. 

(42.)  The  solemn  festivals,  which  in  the  fore- 
going parts  of  our  annual  service,  have  propounded 
to  our  consideration  the  mysterious  work  of  man's 
redemption  and  the  several  steps  taken  to  accom- 


TRINITY  SUNDAY. 


251 


plish  it,  naturally  lead  us  up  to,  and  at  last  conclude 
with,  that  of  the  present  day.  The  incarnation 
and  nativity,  the  passion  and  resurrection  of  the 
blessed  Jesus,  demonstrate  how  great  things  the 
"  Son  "  of  God  hath  condescended  to  do  for  us. 
The  miraculous  powers,  with  whieh-the  first  dis- 
ciples were  endued,  and  the  sanctifying  graces, 
with  which  all  the  jaithful  are  assisted,  do  prove, 
how  great  and  how  necessary  a  part  the  "  Holy 
Spirit "  bore  in  this  work,  both  for  publishing  the 
salvation  of  the  world,  and  for  rendering  it  effec- 
tual. And  all  agree  in  representing  to  us  the  ines- 
timable^ove  of  the  "  Father,"  by  whom  that  "  Son" 
was  sent,  and  that  "  Spirit"  so  wonderfully  and  so 
plentifully  shed  abroad.  Most  justly,  therefore,  af- 
ter such  informations,  does  the  Church  to-day  call 
upon  us  to  celebrate  the  mystery  of  those  "  three  " 
persons  in  the  unity  of  the  Godhead ;  each  of 
whom  hath  so  kindly,  and  so  largely,  contributed 
to  this  united  and  stupendous  act  of  mercy,  upon 
which  the  whole  of  all  our  hopes  and  happiness 
depends.  Dean  Stanhope. 

This  mystery  was  not  clearly  delivered  to  the 
Jews,  because  they,  being  always  surrounded  by 
idolatrous  nations,  would  have  easily  mistaken  it 
for  a  doctrine  of  plurality  of  Gods  ;  but  yet  it  was 
not  so  much  hidden  in  those  times,  but  that  any 
one  with  a  spiritual  eye  might  have  discerned  some 
glimmerings  of  it  dispersed  through  the  Old  Testa- 
ment. The  first  chapter  in  the  Bible  seems  to  set 
forth  three  Persons  in  the  Godhead ;  for,  besides  the 
"  Spirit  of  God  "  which  "  moved  upon  the  waters," 
(ver.  2;)  we  find  the  great  Creator  (at  the  26th 
verse)  consulting  with  others  about  the  greatest 
work  of  his  creation,  the  making  of  man,  of  which 
we  may  be  assured  the  Word  or  Son  of  God  was 
one,  since  "all  things  Avere  made  by  him,  and 
without  him  was  not  any  thing  made  that  was 
made."  So  that  those  two  verses  fully  pointing 
out  to  us  the  Father,  Son,  and  Holy  Ghost,  make 
this  a  very  proper  lesson  for  the  solemnity  of 
the  day.  But  this  sacred  mystery  is  no  where 
so  plainly  manifested  as  in  the  second  lesson  for 
the  morning,  which  at  one  and  the  same  time  re- 
lates the  baptism  of  the  Son,  the  voice  of  the  Fa- 
ther, and  the  descent  of  tlie  Holy  Ghost :  which 
though  they  are  (as  appears  from  this  chapter) 
three  distinct  Persons  in  number,  yet  the  second 
icsson  at  evening  shews  they  are  but  one  in  es- 
sence. Wheatly. 

The  Epistle  and  the  Gospel  are  the  same,  that 
were  anciently  assigned  for  the  Octave  of  Pente- 
cost ;  the  Epistle  being  the  vision  of  St.  John, 
(Rev.  IV.)  and  the  Gospel  the  dialogue  of  our  Lord 
with  Nicodemus  ;  and  the  mention,  which  we  find 
therein,  of  baptism,  of  the  Holy  Spirit  and  the  gifts 
of  itj  though  it  might  then  fit  the  dav  as  a  repetition, 


as  it  were,  of  Pentecost,  so  it  is  no  less  fit  for  it,  as  a 
feast  to  the  blessed  Trinity.  The  mission  of  the 
Holy  Ghost  brings  with  it  as  aforesaid,  more  light 
and  clearness  to  the  doctrine  of  the  Trinity  :  and 
when  more  fit  to  think  of  the  gifts  of  the  Spirit, 
than  on  a  solemn  day  of  ordination,  as  this  is  one 
when  men  are  consecrated  to  spiritual  offices? 
But  besides  this,  we  have  in  the  Gospel  set  before 
us,  all  the  Three  Persons  of  the  sacred  Trinity, 
and  the  same  liliewise  represented  in  the  vision 
which  the  Epistle  speaks  of,  with  an  hymn  of 
praise,  "  Holy,  holy,  holy.  Lord  God  Almighty," 
&c. :  which  expressions,  by  ancient  interpretation, 
relate  to  the  holy  Trinity,  as  is  abovesaid. 

Bp.  Sparrow. 

Since  the  doctrine  of  the  ever  blessed  Trinity  is 
universally  acknowledged  to  be  a  profound  and 
stupendous  mystery,  and  in  a  great  measure,  in- 
comprehensible to  human  reason,  it  is  high  pre- 
sumption in  any  person  too  curiously  to  inquire 
into  this  supernatural  truth,  which  exceeds  all  our 
intellectual  abilities,  and  which  God,  in  his  infinite 
wisdom,  is  pleased  to  conceal  from  us.  It  will 
best  become  us  to  receive  with  faith  and  humility, 
what  the  sacred  Scriptures  reveal  to  us  respecting 
this  important  mystery.  That  there  is  one  divine 
nature  common  unto  three  persons,  incomprehen- 
sibly united,  and  ineffably  distinguished,  appears 
from  variety  of  texts.  Our  Saviour,  as  soon  as  he 
had  given  his  apostles  commission  to  form  a 
Church,  instructs  them  to  baptize  in  the  name  of 
the  Father,  the  Son,  and  the  Holy  Ghost.  St. 
Paul  distinguishes  them  in  his  seeond  epistle  to 
the  Corinthians,  where  he  says.  The  grace  of  our 
Lord  Jesus  Christ,  the  love  of  God  and  the  fel- 
lowship of  the  Holy  Ghost,  be  with  you  all.  St. 
John,  mentions  the  witnesses  in  heaven  ;  The  Fa- 
ther, the  Word,  and  the  Holy  Ghost.  But,  that 
we  may  form  right  conceptions  of  this  important 
doctrine,  let  us  attend  a  Httle  to  what  the  same  holy 
oracles  inform  us,  respecting  the  nature,  distinction, 
union,  and  offices  of  these  three  divine  persons.  All 
things  are  distinguished  into  two  kinds,  created 
and  uncreated.  To  conceive  rightly  of  the  three 
persons,  we  must  consider  them  as  just  the  reverse 
of  creatures  ;  not  frail,  mutable,  or  depending  on 
any  one's  pleasure  ;  not  as  beginning  to  be,  or  ca- 
pable of  ever  ceasing  to  be  ;  but  as  being  perfect 
and  unchangeable,  all-sufficient  and  independent, 
without  beginning,  or  possibility  of  ever  coming  to 
an  end. 

2d.  Their  distinction.  The  Father  is  not  the 
Son,  nor  the  Son  the  Father,  nor  the  Holy  Spirit 
either  of  the  two  ;  they  are  distinguished  by  their 
different  characters  and  offices.  The  Father  is 
said  to  send,  the  Son  to  be  sent,  and  the  Holy 
Ghost  to  proceed.     The  Father  one  Witness,  &c. 


252 


TRINITY  SUNDAY. 


hast  given  unto  us  thy  servants  grace,  by  the 
confession  of  a  true  faith,  to  acknowledge 
the  glory  of  the  eternal  Trinity,  and  in  the 
power  of  the  divine  Majesty  to  worship  the 
Unity ;  (43.)  we  beseech  thee  that  thou 
wonld^st  keep  us  steadfast  in  this  faith,  and 
evermore  defend  us  from  all  adversities, 
who  livest  and  reignest,  one  God,  world 
without  end.     Amen. 

For  the  Epistle.     Rev.  iv.  1. 

AFTER  this  I  looked,  and  behold,  a  door 
was  opened  in  heaven  :  and  the  first  voice 
which  I  heard  was  as  it  were  of  a  trumpet, 
talking  with  me ;  which  said,  Come  up 
liither,  and  I  will  show  thee  things  which 
must  be  hereafter.  And  immediately  I  was 
in  the  Spirit ;  and  behold,  a  throne  was  set 
in  heaven,  and  one  sat  on  the  throne  :  and 
he  that  sat  was  to  look  upon  like  a  jasper 
and  a  sardine  stone  :  and  there  was  a  rain- 
bow roimd  about  the  throne,  in  sight  like 
unto  an  emerald.  And  round  about  the 
throne  were  four  and  twenty  seats  ;  and 
upon  the  seats  1  saw  four  and  twenty  elders 
sitting,  clothed  in  white  raiinent ;  and  they 
had  on  their  heads  crowns  of  gold  :  and  out 
of  the  throne  proceeded  lightnings,  and 
thunderings,  and  voices.  And  there  were 
seven  lamps  of  fire  burning  before  the 
throne,  which  are  the  seven  spirits  of  God. 
And  before  the  throne  there  was  a  sea  of 
glass,  like  unto  crystal.  And  in  the  midst  of 
the  throne,  and  round  about  the  throne,  were 

the  Son  one  Comforter,  &c.  the  Father  as  speak- 
ing to  the  Son,  &c. 

3d.  Their  Union.  Though  the  sacred  Seriptures 
every  where  represent  these  three  as  separate  ;  so 
do  the  same  constantly  say,  that  there  is  but  one 
God.  There  is  then  an  union  of  will,  presence, 
power,  and  glory,  and  all  perfection.  An  union  so 
inseparable  and  unalterable,  that  none  of  the  per- 
sons ever  was,  or  ever  could  be,  without  the  other ; 
being  as  necessary  for  the  three  to  be,  and  to  act  to- 
gether, as  to  be  all,  which  is  the  perfection  of 
unity.  Neither  is  there  any  difSculty  in  proving, 
that  three  things  may  be  three  in  one  in  different  re- 
spects ;  distinct  without  division,  united  without 
confusion. 

4th.  Their  offices.  Our  catechism  teaches  us 
to  believe  in  God  who  created,  Christ  who  redeem- 
ed, the  Holy  Spirit  who  sanctified  us.  Not  as  if 
the  work  of  creation,  &c.  were  confined  to  one  on- 
ly ;  they  all  act  and  concur,  both  in  creating,  re- 
deeming, and  sanctifying;  but  to  intimate  their 
union,  and  to  keep  the  notion  of  their  destination. 
So  we  may  observe  something  of  the  like  nature 


four  beasts  full  of  eyes  before  and  behind, 
and  the  first  beast  was  like  a  lion,  and  the 
second  beast  like  a  calf,  and  the  third  beast 
had  a  face  as  a  man,  and  the  fourth  beast 
was  like  a  flying  eagle.  And  the  four  beasts 
had  each  of  them  six  wings  about  him  ;  and 
they  were  fall  of  eyes  within  :  and  they  rest 
not  day  and  night,  saying,  Holy,  holy,  holy, 
Lord  God  Almiglity,  who  was,  and  is,  and 
is  to  come.  And  when  those  beasts  give 
glory,  and  honour,  and  thanks  to  him  that 
sat  on  the  throne,  who  liveth  for  ever  and 
ever,  the  four  and  twenty  elders  fall  down 
before  him  that  sat  on  the  throne,  and  wor 
ship  him  that  liveth  for  ever  and  ever,  and 
cast  their  crowns  before  the  throne,  saying,  ; 
Thou  art  worthy,  O  Lord,  to  receive  glory, 
and  honour,  and  power  ;  for  thou  hast  creat- 
ed all  things,  and  for  thy  pleasure  they  are, 
and  were  created.  (44.) 

The  Gospel.     St.  John  iii.  1. 

THERE  was  a  man  of  the  Pharisees, 
named  Nicodemus,  a  ruler  of  the  Jews  :  the 
same  came  to  Jesus  by  night,  and  said  unto 
him,  Rabbi,  we  know  that  thou  art  a  teacher 
come  from  God  :  for  no  man  can  do  these 
miracles  that  thou  doest,  except  God  be  with 
him.  Jesus  answered  and  said  unto  him, 
Verily,  verily,  I  say  unto  thee,  except  a  man 
be  born  ajjain,  he  cannot  see  the  kino^dom 
of  God.  Nicodemus  saith  unto  him.  How 
can  a  man  be  born  when  he  is  old  ?  can  he 
enter  the   second  time   into  his    mother's 

in  St.  PauVs  aforementioned  conclusion  of  his 
Epistle  to  the  Corinthians.  The  grace  is  said  to 
be  the  gift  of  the  Father  and  the  Holy  Ghost,  as 
well  as  of  the  Son.  and  so  of  love  and  communion. 
Thus  to  believe  rightly  of  the  Holy  Trinity,  we 
must  acknowledge  there  is  One  Living  and  True 
God,  everlasting,  without  body,  parts,  or  passions ; 
of  infinite  power,  wisdom,  and  goodness,  the  Ma- 
ker and  Preserver  of  all  things  visible  and  invisible  j 
and,  in  the  unity  of  the  Godhead,  three  persons,  co- 
equal co-essential,  co-eternal,  Father,  Son,  and 
Holy  Ghost.  Nelson. 

(43.)  These  words  are  rendered  rather  obscure 
by  too  close  an  adherence  to  the  order  of  the  Latin. 
They  are  to  be  understood  as  if  they  were  placed 
thus:  "and  to  worship  the  Unity  in  the  power  of 
the  Divine  Majesty  ;"  that  is,  to  worship  the  unity 
of  Persons,  or  the  three  Persons  which  are  united, 
in  the  power  of  the  Divine  Majesty,  as  having  one 
and  the  same  infinite  power  common  to  them  all. 

Dr.  Bennet. 

(44.)  For  remarks  on  the  Epistle,  the  reader  is 
referred  to  the  comment  following  the  Gospel. 


TRINITY  SUNDAY. 


253 


womb,  and  be  born  ?  Jesus  answered,  Veri- 
ly, verily,  I  say  imto  thee,  except  a  man  be 
born  of  water,  and  of  the  Spirit,  he  cannot 
enter  into  the  kin^fdom  of  God.  That  which 
is  born  of  the  flesh,  is  flesh ;  and  that  which 
is  born  of  the  Spirit,  is  spirit.  Marvel  not 
that  i  said  unto  thee,  Ye  must  be  born 
.  again.  The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof,  but 
canst  not  tell  whence  it  cometh,  and  whither 
it  goeth  ;  so  is  every  one  that  is  born  of  the 
Spirit.  Nicodemus  answered  and  said  unto 
him,  How  can  these  things  be?  Jesus  an- 
swered and  said  unto  him,  Art  thou  a  mas- 

(45.)  To  such  an  instance  of  piety  and  devo- 
tion, as  the  Church  manifests  in  this  day's  solem- 
nity, we  are  excited,  first,  by  the  portion  of  Scrip- 
ture appointed  for  the  Epistle  ;  wherein  the  angels 
and  hlessed  spirits,  which  pay  theif  constant  atten- 
dance about  the  throne  of  the  majesty  on  high,  are 
represented  to  St.  John,  as  with  the  most  awful  and 
profound  reverence  acknowledging  and  worshipping 
the  three  holies,  which  are  one  eternal  and  almighty 
God.  A  fit  example  for  the  Church  militant  on 
earth  to  follow ;  because,  in  so  doing,  they  do  not  only 
copy  after,  but,  as  it  were,  anticipate  the  constant 
employment  of  the  Church  triumphant  in  heaven. 
To  the  contemplaiton  of  this  mystery  we  are 
likewise  invited  by  the  Gospel  for  this  day.  In 
which  is  made  express  and  distinct  mention,  of 
God  the  Father,  (ver.  2  ;)  by  whose  power  and 
immediate  presence  with  Jesus,  the  miracles  attest- 
ing to  his  divine  authority  were  wrought :  of  God 
the  Son.  who  declares  himself  to  have  come  down 
from  heaven,  (ver.  13,)  and  even  to  be  in  heaven 
at  the  instant  of  conversing  with  Nicodemus  upon 
earth,  (ver.  5,  6:)  and  of  that  Holy  Spirit,  whose 
prolific  operation  upon  the  waters  of  baptism  effects 
the  new  and  spiritual,  as  of  old  it  did  the  natural, 
creation,  when  moving  upon  the  face  of  the  yet  un- 
formed deep,  (ver.  7,  8 ;)  and  whose  sanctifying 

^      graces  act  powerfully,  though  often  indiscernibly, 

/{_^  in  changing  the  minds  of  men. 

But,  as  the  blessed  spirits  above  are  our  pattern 
for  acknowledging  this  mysterious  truth,  so  are  they 
for  the  manner  of  contemplating  it.  Like  we  them, 
should  fall  down  before  the  throne,  and  with  hum- 
ble wonder  adore  a  depth  which  we  cannot  pene- 
trate. In  regard,  therefore,  this  is  a  doctrine  en- 
tirely owing  to  divine  revelation  ;  the  safest  and 
most  becoming  method  of  treating  it  will  be,  to 
^  sh^w  those  intimations  thought  to  be  given  of  it 
under  the  Old  Testament,  and  then  the  clearer  dis- 
coveries made  of  it  in  the  New.  From  both  which, 
it  will  afterwards  be  natural  and  easy  to  infer  the 
reasonableness  of  embracing  it,  as  a  necessary 
article  of  faith. 


ter  of  Israel,  and  knowest  not  these  things  '? 
Verily,  verily,  I  say  unto  thee,  we  speak  t'hat 
we  do  know,  and  testify  that  we  have  seen  ; 
and  ye  receive  not  our  witness.  If  I  have 
told  you  earthly  things,  and  ye  believe  not ; 
how  shall  ye  believe  if  I  tell  you  of  heavenly 
things  ?  And  no  man  hath  ascended  up  to 
heaven,  but  he  that  came  down  from  heaven, 
even  the  Son  of  man,  who  is  in  heaven. 
And  as  Moses  lifted  up  the  serpent  in  the 
wildernesss.  even  so  must  the  Son  of  man 
be  lifted  up  ;  that  whosoever  believeth  in 
him  should  not  perish,  but  have  eternal  life.    /    \ 

(^5.)      . f    / 

I        — — _^— _^___^_^____^__    \  ^ 

1.  The  intimations,  supposed  to  be  given  of  this 
doctrine  under  the  Old  Testament,  are  such  as 
follow. 

The  frequent  mention  of  God,  by  a  name  in  the 
plural  number  with  a  verb  singular.  Of  which 
some  learned  Jews  observe,  that  it  is  a  warning 
not  to  believe  more  gods  than  one :  and  yet  at 
the  same  time  they  confess,  that,  were  it  not  thus 
written,  it  could  not  be  lawful  for  men  to  ex- 
press themselvesafter  that  manner.  The  conse- 
quence, they  apprehend  from  hence,  holds  indeed 
against  the  plurality  of  Gods,  but  is  of  no  weight 
at  all  against  a  plurality  of  Persons  in  one  only  true 
God. 

The  several  texts  wherein  God  speaks,  as  it  ^ 
were  in  consultation  and  concert,  "  Let  us  make 
man  in  our  own  image  after  our  likeness :  The 
man  is  become  as  one  of  us  :  Let  us  go  down 
and  confound  their  speech :  Whom  shall  I  send, 
and  who  shall  go  for  us  ?"  and  the  like.  Gen.  i.  26 ; 
iii.  22  ;  xi.  7 ;  Isaiah  vi.  8. 

The  psssages,  which  name  God  as  sustaining 
several  capacities,  in  one  and  the  same  sentence. 
Such  is  that,  by  which  our  Saviour  gravelled  the 
scribes  and  pharisees,  "  The  Lord  said  unto  my 
Lord,  Sit  thou  on  my  right  hand;"  (Psal.  ex.  1; 
Matt.  xxii.  42.  &c  ;)  and  that  other,  which  makes 
use  of  the  name  Jehovah  twice,  (a  name  acknow- 
ledged incommunicable  to  any  but  the  true  God,) 
where  we  read  that  "  the  Lord  rained  down  fire 
upon  Sodom  from  the  Lord  out  of  heaven."  Gen. 
xix.  24. 

Such  intimations  in  particular  manner  are  those 
places,  where  the  name  of  God,  or  any  of  his  at- 
tributes, are  thrice  repeated ;  of  which  kind  have 
been  reckoned  by  some,  Deut.  vi.  4 ;  Psal.  Ixvii.  6, 
7  ;  Jerem.  xxxiii.  2 ;  Dan.  ix.  19.  And  especially 
that  hymn  of  praise  in  Isa.  vi;  repeated  in  the 
Epistle  for  this  day,  and  taken  into  the  daily  servi- 
ces of  the  Christian  Church.  But  these  I  choose  to 
term  intimations  ;  and  I  am  content  to  lay  but  little 
weight  upon  them,  in  a  point  of  doctrine  so  much 
more  manifestly  asserted  in  the  Gospel,  as  general- 


254 


TRINITY  SUNDAY. 


ly  to  be  allowed  a  distinction  peculiar  to  Chris- 
tians.   Let  us  observe  therefore,  in  the 
^  2.  Second  place,  What  those  clear  discoveries 
of  this  matter  are,  which  have  been  made^to  us  un- 
der the  New  Testament. 

In  this  argument  I  am  to  a  considerjible  degree 
w^^  prevented,  by  having  had  occasion  heretofore  to 
produce  several  passages,  which  not  only  speak  of 
God  the  Father,  (concerning  whom  there  is  in  the 
present  question  no  dispute  at  all,)  but  of  the  Son, 
and  Holy  Spirit  also,  in  the  same  form  of  speech 
as  of  the  Father.  In  such  terms,  I  mean,  and 
■with  such  titles,  and  with  those  properties  and  per- 
fections expressly  attributed  to  them,  as  were  most 
false,  absurd,  and  impious,  if  applied  to  any  other, 
than  to  the  true  God  only. 

Referring  my  reader  back  to  those  evidences,  that 
each  of  these  persons  by  himself  is  God  and  Lord, 
I  shall  at  present  confine  myself  to  some  places, 
which  mention  all  three,  with  such  notes  of  dis- 
tinction, as  are  a  sufficient  indication,  that  they 
cannot  be  God,  in  one  person  only.  That  the 
blessed  Virgin  should  become  a  mother,  without 
any  concurrence  of  man,  is  thus  foretold  by  the  an- 
gel, "  The  Holy  Ghost  shall  come  upon  thee,  and 
the  power  of  the  Highest  shall  overshadow  thee ; 
therefore  also  that  holy  Thing  which  shall  be  born 
of  thee,  shall  be  called  the  son  of  God."  Luke  i.  35. 
Here  are  plainly  distinguished  from  each  other,  the 
"  Holy  Ghost,"  or  "  power  "  overshadowing ;  the 
"  Highest,"  whose  "  power  "  that  Spirit  is  ;  and  the. 
"holy  Thing,"  or  Person,  who,  because  born  of  a 
mother  impregnated  by  that  power  divine,  had  upon 
this  account  a  right  to  be  "  called  the  Son  of  God." 

At  our  blessed  Lord's  baptism,  "  the  Spirit  of 
God,"  we  read,  "  descended  like  a  dove,  and  rested 
upon  him,"  and  "  a  voice  from  heaven  "  declared 
him  to  be  "  the  beloved  son  of  God."  Matt.  iii.  16, 
17 ;  Luke  iii.  21,  22 ;  John  i.  32, 33.  Now  what  can 
be  plainer,  than  the  distinction  here,  between  the 
"  Spirit "  descending  and  resting,  tlie  "  Father  " 
whose  voice  pronounced  "Jesus"  his  Son,  and 
that  "Son"  himself,  whom  this  "  Spirit  "  rested 
upon,  and  this  voice  bore  testimony  to? 

The  same  is  to  be  said  of  those  texts  in  St, 
John's  Gospel,  which  we  have  lately  had  occasion 
to  consider ;  "  I  will  pray  the  Father  and  he  shall 
give  you  another  Comforter,  that  he  may  abide 
with  you  for  ever,  even  the  Spirit  of  truth."  John 
xiv.  16,  26.  And,  "  When  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father,  even  the 
Spirit  of  truth,  which  proceeded  from  the  Father,  he 
shall  testify  of  me."  xv.  26.  Here  are  manifestly 
acts,  and  persons,  and  capacities  different ;  the 
"  Father,"  from  whom  the  "Spirit"  proceeds, 
whom  the  Son  prays,  and  by  whom,  at  the  "  Son's" 
request,  that  "  Comforter"  was  given.  The  "  Son" 


praying  the  "  Father,"  sending  the  Comforter 
from  the  "  Father,"  and  testified  of  by  the  "  Spirit" 
so  sent.  And  the  "  Spirit,"  prayed  for,  given  by 
the  "Father,"  sent  from  the  "Father"  by  the 
"  Son,"  testifying  of  the  "  Son,"  and  "  abiding  " 
for  ever  with  those  disciples,  from  whom  the  "  Son" 
had  departed. 

Again.  "  If  the  Spirit  of  him  that  raised  up 
Jesus  from  the  dead  dwell  in  you,  he,  that  raised 
up  Christ  from  the  dead,  shall  also  quicken  your 
mortal  bodies  by  his  Spirit  that  dwelleth  in  you." 
Rom.  viii.  11.  St.  Paul,  in  this  place,  does  evi- 
dently refer  to  Jesus  the  "Son"  of  God  raised 
from  the  dead;  to  the  "  Spirit"  of  God,  by  which 
he  was  raised  ;  and  to  him,  that  raised  Jesus,  and 
shall  raise  all,  in  whom  that  "Spirit"  dwells,  be- 
cause it  is  his  "  Spirit." 

In  the  name  of  these  three  Persons  all  nations 
are  to  be  baptized,  as  the  standing  form  and  me- 
thod of  making  men  Christ's  disciples.  Matt,  xxviii. 
19.  In  the  name  of  these  three  those  disciples  are 
solemnly  blessed :  and  our  congregations,  who 
were  first  admitted  Christians,  by  being  "  baptized 
in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,"  have  all  the  privileges  of  that 
character  implored  for  them  by  that  benediction, 
Avith  which  they  are  daily  dismissed,  "The grace 
of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and 
the  fellowship  of  the  Holy  Ghost,  be  with  us  all 
evermore."  2  Cor.  xiii.  14. 

Meanwhile  I  must  not  omit  to  observe,  that  the 
Scriptures,  which  are  so  clear  in  the  trinity  of  Per- 
sons, are  in  any  point  whatsoever  more  express, 
than  in  the  unity  of  the  Godhead.  Hence  we  so 
often  read  of  "  one  Lord,  one  God,"  and  "  none 
other  but  He,"  who  is  therefore  styled  the  "only 
true  God."  Deut.  vi.  4 ;  Mark  xii.  32  ;  John  xvii. 
3.  That  although  to  the  heathen  there  "  are  that 
are  called  gods  many,  and  lords  many ;"  yet  "to 
us  "  Christians  "  there  is  but  one  God,  the  Father, 
of  whom  are  all  things,  and  we  in  him,  and  one 
Lord  Jesus  Christ,  by  whom  are  all  things,  and 
we  by  him."  1  Cor.  viii.  5,  6.  That  we  are  indeed 
baptized  in  the  name  of  "  three,"  but  still  taught, 
and  bound  to  profess  "one  Lord,"  and  "one  God," 
as  well  as  "  one  faith  "  and  "  one  baptism."  Eph. 
iv.  5.  In  all  which,  another  apostle  assures  us, 
there  is  no  absurdity  or  inconsistence,  by  affirming, 
that  "there  be  three  that  bear  record  in  heaven, 
the  Father,  the  Word,  and  the  Holy  Ghost,  and" 
that  "  these  three  are  one."  1  John  v.  7.  And 
what  greater  proof  can  be  reasonably  demanded, 
for  a  doctrine  of  so  abstruse  a  nature,  so  remote 
from  our  conception,  so  much  above  our  compre- 
hension, than  that  "  three "  Persons  should  be 
mentioned  in  Scripture  (the  only  source  of  super- 
natural knowledge)  in  terms  proper  to  God  alone 


THE  FIRST  SUNDAY  AFTER  TRINITY. 


255 


2Che  jFCrst  .Suntjag  (46.)  after  Evin= 

ttl).    (47.) 
The  Collect. 
O  GOD,  the  strength  of  all  those  v/ho  put 

that  each  should  have  perfections  attributed  to  him, 
which  are  visibly  peculiar  to  Gbd  alone  ;  and  yet 
all  this  is  done  so,  as,  from  more  Persons  in  the 
Godhead;  to  leave  no  umbrage  for  inferences  against 
the  unity  of  that  Godhead  notwithstanding. 

This  indeed  is  a  point  necessary  to  be  guarded, 
because  leaving  it  liable  to  just  objection  had  de- 
feated one  great  end  of  Scripture.  For  the  Old 
Testament  was  intended  to  bring  off  the  Jews,  and 
the  New  to  deliver  the  Gentiles,  from  idolatry. 
And  that  idolatry  did  consist,  in  worshipping  them 
which  "  by  nature  are  no  gods,"  not  instead  of,  or 
exclusive  to,  but  besides  and  together  with,  the  one 
supreme  and  true  God.  So  that,  had  not  the  Fa- 
ther, Son,  and  Holy  Ghost,  been  the  one  supreme 
and  true  God ;  those  Scriptures,  which  so  frequent- 
Iv,  so  solemnly,  so  industriously,  and  so  plainly, 
give  to  the  Son  and  Holy  Spirit  the  names  and 
titles,  the  properties  and  honours,  given  to  the  Fa- 
ther, had  taken  the  ready  and  most  effectual  course 
for  establishing  and  propagating  that  very  idolatry, 
which  they  were  designed  to  suppress  and  utterly 
abolish.  An  absurdity,  which  no  writers  of  com- 
mon sense  and  prudence,  much  less  they  that  wrote 
by  divine  inspiration,  can  be  supposed  guilty  of. 

This  likewise  shews,  that  there  can  be  no  need  of 
the  many  little  shifts,  to  which  some  interpreters 
have  had  recourse,  for  avoiding  the  plain  and  literal 
constructions  of  the  texts  alleged  in  defence  of  this 
doctrine.  All  danger,  possible  to  arise  from  such 
construction,  being  sufficiently  provided  against  by 
the  many  other  texts,  which  inculcate  the  unity  of 
the  Godhead.  And  the  niceties,  by  which  they 
labour  to  turn  off  those,  which  assert  more  divine 
Persons  than  one,  being  too  subtle  for  the  generali- 
ty of  people  to  be  masters  of,  to  whom  the  Scrip- 
ture was  meant  for  a  rule.  Meii,  I  conceive,  may 
he  much  more  easily  brought  to  understand  the 
consistence  of  the  word  of  God  with  itself  in  this 
matter,  than  to  be  satisfied  in  the  evasions  and  ar- 
tifices, by  which  a  meaning  is  fastened  upon  it,  so 
foreign  from  that  common  and  natural  one,  which 
the  expressions  evidently  carry. 

Nor,  lastly,  does  it  appear  that  our  reason  is  af- 
fronted by  any  contradiction  in  this  doctrine.  For 
these  Persons  are  no  where  affirmed  to  be  three 
and  one  in  the  same  respect ;  but  one  in  substance, 
and  three  in  the  different  manner  of  having  and 
communicating  that  substance.  One  in  all  perfec- 
tions essential  to  the  Godhead  ;  three  in  their  mu- 
tual relations  and  capacities.    Thus  much  is  reveal- 


their  trust  in  thee,  mercifully  accept  our 
prayers ;  and  because,  through  the  weak- 
ness of  our  mortal  nature,  we  can  do  no 
good  thing  without  thee,  grant  us  the  help 
of  thy  grace,  that  in  keeping  thy  command- 
ed ;  and  more  than  is  revealed  of  this  matter  we 
cannot  know.  So  much  as  is  revealed  we  have 
reason  upon  that  account  to  believe ;  but  the  main 
difficulties,  commonly  objected  in  this  case,  will, 
when  strictly  considered,  be  found  to  lie,  not 
so  much  against  "  that  which  is  written,"  as 
against  the  notions  of  bold  and  fanciful  men  :  who, 
not  content  to  "be  wise  according  to  that  which  is 
written,"  will  needs  obtrude  upon  the  world  systems 
of  their  own,  and  undertake  to  explain  what  they 
do  not  understand.  Nor  is  the  use  of  reason,  with- 
in its  proper  sphere,  at  all  infringed  by  this  belief. 
For,  by  submitting  to  things  above  it  which  we 
cannot  comprehend,  it  does  not  give  up  its  right : 
nor  enslave  us  to  the  degree  of  believing  contrary 
to  our  reason,  in  things  within  our  level,  which  we 
may  and  do  comprehend. 

Since  then  Scripture  is  clear  in  the  truth  of  this 
mystery,  and  reason  cannot  gainsay  it :  since  this 
belief  is  the  distinguishing  character  of  Christians, 
and  the  profession  of  it  a  necessary  antecedent  con- 
dition of  our  being  such:  since  we  have  devoted 
ourselves  in  baptism,  and  there  promised  constant 
homage,  and  obedience,  and  adoration,  to  the 
Trinity  in  unity  :  let  us,  in  all  humility  and  rever- 
ence, agree  with  "  angels,"  and  all  the  "  heavenly 
powers,"  with  '•  cherubim"  and  "  seraphim,"  with 
"apostles"  and  "prophets,"  and  "martyrs,"  and 
with  "  the  holy  Church  throughout  all  the  world," 
in  "  praising"  and  "  acknowledging"  this  "  holy, 
holy,  holy.  Lord  God  of  Sabaoth."  Even  "  the 
Father  of  an  infinite  Majesty,  his  honourable,  true, 
and  only  Son,"  and  "also  the  Holy  Ghost  the 
Comforter ;"  living  and  reigning  one  God  world 
without  end.  Amen.  Dean  Stanhope. 

(46.)  The  Church  hath  now  finished  the  cele- 
bration of  the  high  festivals,  and  thereby  run,  as  it 
were,  through  a  great  part  of  the  Creed,  by  setting 
before  us,  in  an  orderly  manner,  the  highest  mys- 
teries of  our  redemption  by  Christ  on  earth,  till  the 
day  he  was  taken  up  into  heaven,  with  the  sending 
down  of  the  Holy  Ghost  at  Pentecost.  Now  after 
she  hath,  in  consequence  and  reflection  upon  these 
mysteries,  broke  out  into  a  more  solemn  and  spe 
cial  adoration  of  the  blessed  Trinity;  she  conies, 
according  to  her  method,  in  the  intervals  of  great 
feasts,  to  use  such  Epistles,  Gospels,  and  Collects, 
as  suit  with  her  holy  affections  and  aims  at  this 
season.  Such  namely  as  tend  to  our  edifying,  and 
being  the  living  temples  of  the  Holy  Ghost  our 
Comforter,  with  his  gifts  and  graces ;  that,  having 


25G 


THE  FIRST  SUNDAY  AFTER  TRINITY. 


ments  we  may  please  thee,  both  in  will  and 
deed,  through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.     1  St.  John  iv.  7, 

BELOVED,  let  us  love  one  another :  for 
love  is  of  God,  and  every  one  that  loveth  is 
born  of  God,  and  knoweth  God.  He  that 
loveth  not,  knoweth  not  God  ;  for  God  is 
love.  In  this  was  manifested  the  love  of 
God  towards  us,  because  that  God  sent  his 
only  bes^otten  Son  into  the  world,  that  we 
mio:ht  live  through  him.  Herein  is  love, 
not  that  we  loved  God,  but  that  he  loved 
us,  and  sent  his  Son  to  be  the  propitiation 
for  our  sins.  Beloved,  if  God  so  loved  us, 
we  ought  also  to  love  one  another.  No 
man  hath  seen  God  at  any  time.  If  we  love 
one  another,  God  dwelleth  in  us.  and  his 
love  is  perfected  in  us.  Hereby  know  we 
that  we  dwell  in  him,  and  he  in  us  ;  because 
he  hath  given  us  of  his  Spirit.  And  we  have 

oil  in  our  lamps,  we  may  be  in  better  readiness  to 
meet  the  Bridegroom  at  his  second  advent  or  com- 
ing to  judgment.  And  this  is  done  in  the  remain- 
ing Sundays,  till  Advent;  which  in  their  services, 
are  as  it  were,  so  many  echoes  and  reflections  upon 
the  mystery  of  Pentecost,  the  life  of  the  Spirit,  or 
as  trumpeters  for  preparation  to  meet  our  Lord  at 
his  second  coming.  Bp.  Sparrow. 

(47.)  The  Collect  for  this  day  teaches  us  to  beg 
of  God  the  acceptance  of  our  prayers,  and  the  as- 
sistance of  our  infirmities,  that  by  keeping  his  com- 
mandments we  may  please  him  both  in  will  and 
deed.  The  Epistle  mentions  and  insists  upon  the 
great  commandment  of  love,  which  is  indeed  the 
sum  of  all  the  commandments,  and  the  keeping  of 
which  is  therefore  styled  "  the  fulfilling  of  the  law." 
The  Gospel  sets  forth  the  extreme  danger  of  neg- 
lecting this  duty,  or  casting  it  off  by  hard-hearted- 
ness  and  inhumanity.  Dr.  Hole. 

(48.)  There  is  singular  force  in  the  expression, 
employed  by  the  Apostle  in  this  passage,  when  he 
says,  that  "  God  is  love."  He  does  not  say,  that 
God  is  benevolent,  or  kind,  or  merciful,  or  compas- 
sionate, or  afifectionate :  he  does  not  say,  that  God 
is  a  being  of  infinite  goodness,  or  mercy,  or  loving 
kindness.  But,  as  if  he  intended  to  magnify  above 
measure  this  most  adorable  of  the  divine  attributes, 
he  pronounces  him  to  be  the  quality  in  the  abstract, 
and  thus,  as  it  were,  identifies  the  Godhead  with 
love.  Of  that  perfect  Being  indeed,  who  declares 
of  himself  "  I  am  that  I  am,"  and  who  describes 
"  I  am"  as  his  characteristic  appellation,  (Exod.  iii. 
14 ;)  the  same  might  equally  well  be  affirmed  with 
respect  to  his  other  properties.  It  might  as  well 
be  affirmed  concerning  him,  that  he  is  power,  or 
holiaess,  or  wisdom,  or  justice,  or  any  other  proper- 


seen  and  do  testify,  that  the  Father  sent  the 
Son  to  be  the  Saviour  of  the  world.  Who- 
soever shall  confess  that  Jesus  is  the  Son  of 
God,  God  dwelleth  in  him,  and  he  in  God. 
And  we  have  known  and  believed  the  love 
that  God  hath  to  us.  God  is  love  ;  and  he 
that  dwelleth  in  love,  dwelleth  in  God,  and 
God  in  him.  Herein  is  our  love  made  per- 
fect, that  we  may  have  boldness  in  the  day 
of  judgment ;  because  as  he  is,  so  are  we  in 
this  world.  There  is  no  fear  in  love  ;  but 
perfect  love  casteth  out  fear  ;  because  fear 
hath  torment :  he  that  feareth  is  not  made 
perfect  in  love.  We  love  him,  because  he 
first  loved  us.  If  a  man  say,  I  love  God, 
and  hateth  his  brother,  he  is  a  liar :  for  he 
that  loveth  not  his  brother,  whom  he  hath 
seen,  how  can  he  love  God,  whom  he  hath 
not  seen?  And  this  commandment  have 
we  from  him,  that  he  who  loveth  God,  love  /i  ^ 
his  brother  also.  (48.)  ^ 


ty,  the  effects  of  which  are  displayed  in  his  opera- 
tions. But  I  do  not  remember,  that  this  form  of 
expression  is  employed  by  any  of  the  sacred  writers, 
in  so  pointed  a  manner,  as  by  St.  John  in  the  text : 
where  a  special  mark  of  distinction  appears  to  be 
set  on  that  quality  of  God.  which  the  Holy  Spirit 
describes  as  having  actuated  him  in  the  redemption 
of  mankind. 

The  moral  perfections  of  the  Deity  are,  in  our 
contracted  sphere,  and  to  the  extent  of  our  capa- 
cities, the  fittest  objects  for  our  imitation:  and  they 
are  so  largely  and  so  frequently  set  before  us  in  holy 
Scripture,  undoubtedly  for  this  reason  in  common 
with  others,  that,  by  striving  to  imitate  them  with 
the  assistance  of  his  grace,  our  corrupt  and  sinful 
nature  may  be  continually  purified,  and  we  may  be- 
come more  and  more  like  unto  him.  Of  all  these 
adorable  perfections,  as  there  is  no  one  in  which 
our  heavenly  Father  appears  to  be  more  delighted, 
ijo  also  there  is  no  one,  more  carefully  recommended 
for  our  example,  or  more  adapted  to  our  continued 
imitation,  than  that,  which  is  set  before  us  in  this 
Epistle.  As  it  was  "  love,"  which  actuated  our 
heavenly  Father  to  send  his  Son  into  the  world  for 
our  redemption,  so  he  has  enjoined  upon  us  the 
cultivation  of  that  divine  quality,  as  the  indispen- 
sable duty,  and  the  distinguishing  and  never  fail- 
ing mark,  of  every  disciple  of  his  Son.  "  We  love 
him,  because  he  first  loved  us."  "  Beloved,  if  God 
so  loved  us,  we  ought  also  to  love  one  another." 
Thus  does  the  beloved  disciple  connect  the  duty  of 
a  Christian,  in  its  two  great  divisions  of  religious 
and  moral  obligation,  with  this  most  adorable  attri- 
bute of  the  Deity,  illustrated  in  one  of  the  most  in- 
teresting and  important  articles  of  the  Christian 
faith.    Nor  can  we  desire  or  possess  a  more  pow- 


t/. 


THE  SECOND  SUNDAY  AFTER  TRINITY. 


257 


The  Gospel.  St.  Luke  xvi.  19. 
THERE  was  a  certain  rich  man,  who 
was  clothed  in  purple  and  fine  linen,  and 
fared  sumptuously  every  day.  And  there 
was  a  certain  beggar,  named  Lazarus,  who 
was  laid  at  his  gate,  full  of  sores,  and  desir- 
ing to  be  fed  with  the  crumbs  which  fell 
from  the  rich  man's  table :  moreover,  the 
dogs  came  and  licked  his  sores.  And  it 
came  to  pass  that  the  beggar  died,  and  was 
carried  by  the  angels  into  Abraham's  bosom  : 
the  rich  man  also  died,  and  was  buried : 
and  in  hell  he  lifted  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom.  And  he  cried,  and 
said,  Father  Abraham,  have  mercy  on  me, 
and  send  Lazarus,  that  he  may  dip  the  tip 
of  his  finger  in  water,  and  cool  my  tongue, 
for  I  am  tormented  in  this  flame.  But 
Abraham  said.  Son,  remember  that  thou  in 
thy  life-time  receivedst  thy  good  things,  and 
likewise  Lazarus  evil  tilings  ;  but  now  he 
is  comforted,  and  thou  art  tormented.     And 

erful  inducement  to  the  diligent  observance  of  this 
duty,  than  the  assurance  of  the  same  apostle,  that 
"  God  is  love ;"  and  that  "  he,  that  dwrelleth  in 
love,  dwelleth  in  God,  and  God  in  him." 

Dr.  Mant. 
(49.)  From  this  Gospel  we  learn,  1.  what  mis- 
taken measures  they  go  upon,  vi'ho  form  a  judg- 
ment either  of  their  own,  or  another's,  happiness 
and  misery,  by  their  different  fortunes  or  stations 
in  the  worhl ;  for,  according  to  this  standard,  who 
would  have  scrupled  to  pronounce  the  rich  man  in 
this  parable  most  blessed,  and  Lazarus  the  most 
wretched  of  all  mortal  creatures  ?  And  yet,  how 
distant  hath  this  rash  sentence  been  from  the  truth 
of  the  case  1 

2.  Here  is  comfort  and  encouragement  for  those 
of  our  brethren,  whose  circumstances  are  strait  and 
'■^  low  in  the  world.  This  passage  shews,  they  shall 
not  always  be  forgotten ;  but,  if  their  poverty  be 
sustained  with  patience,  and  contentedness,  and 
trust  in  a  good  God,  there  is  a  time  coming  when 
he  will  not  neglect  them,  though  men  may.  And 
they,  who  so  haughtily  and  coldly  look  down  upon 
their  sufferings  in  the  meanwhile,  may  one  day 
find  cause  to  envy  their  happiness.  For,  when  the 
gay,  but  fleeting  vanities  of  this  world  shall  be  re- 
duced to  a  coffin  and  a  shroud,  when  pomp  and 
honour  vanish  like  a  shadow,  when  proud-hearted 
wealth  lies  covered  in  the  dust,  the  pity,  or  the 
scorn  and  curse,  of  survivors ;  then  shall  the  godly 
poor  be  taken  up  by  angels,  and  carried  into  rest ; 
from  grief  and  labour  to  mansions  of  peace,  and 
joy,  and  glory  everlasting. 

3.  But  above  all,  in  the  third  place,  the  rich  should 
33 


besides  all  this,  between  us  and  you  there  is 
a  great  gulf  fixed  :  so  that  they  who  would 
pass  from  hence  to  you  cannot ;  neither  can 
they  pass  to  us  that  would  come  from  thence. 
Then  he  said,  I  pray  tliee,  therefore,  father, 
that  thou  wonldest  send  him  to  my  father's 
house ;  for  I  have  five  brethren :  that  he 
may  testify  unto  them,  lest  they  also  come 
into  this  place  of  torment.  Abraham  saith 
unto  him,  They  have  Moses  and  the  Pro- 
phets ;  let  them  hear  them.  And  he  said, 
Nay,  father  Abraham  ;  but  if  one  went  unto 
tliem  from  the  dead,  they  will  repent.  And 
he  said  unto  him.  If  they  hear  not  Moses  and 
the  Prophets,  neither  will  they  be  persuaded, 
though  one  rose  from  the  dead.  (49.) 


STJie  .SeconU  SttnUag  after  STriwCtg. 

(50.) 

The  Collect. 
O  liORD,  who  never  failest  to  help  and 
govern  those  whom  thou  dost  bring  up  in 

take  this  warning,  to  use  their  plenty  wisely  and 
profitably  ;  lest  either  their  luxury  and  vanities,  if 
it  be  employed  amiss,  or  the  intemperate  love  and 
rust  of  this  talent,  if  not  employed  at  all,  be  a  wit- 
ness against  them  in  the  last  day.  This  parable 
casts  no  reproach  upon  the  rich  man,  for  raising 
his  estate  by  unjust  and  fraudulent  methods,  or  for 
not  paying  punctually  for  all  his  gay  clothing  and 
sumptuous  table.  And  yet,  supposing  him  the  fair- 
est dealer  that  ever  lived,  this  single  fault  of  hard- 
heartedness.  and  not  distributing  to  the  necessities 
of  the  poor,  was  sufficient  to  consign  him  to  the 
flames  of  hell. 

If  then  your  riches  and  the  glory  of  your  houses 
be  increased,  rememberhow  this  Scripture  reminds 
you,  that  you  "  can  carry  nothing  away  with  you 
when  you  die,  neither  shall"  one  whit  of  "your 
pomp  follow  you."  (Ps.  xlix.  17.)  If  any,  like 
another  rich  man  in  this  Gospel,  (Luke  xii.  16.)  be 
in  perplexity  and  doubt,  where  to  bestow  his  fruits 
and  his  goods,  let  him  reflect  upon  the  application. 
Thence  he  will  learn  how  little  need  there  is  to  pull 
down  his  barns,  and  build  greater;  when  so  many 
large  and  safe  store-houses  stand  ready  provided  to 
his  hands,  where  he  may  bestow,  where  he  may 
lay  them  up  for  many  years  ;  nay,  where  he  may 
put  them  out  to  the  most  growing  interest,  with  a 
most  infallible  security  to  the  principal:  for  by 
these  good  works  it  is,  that  men  escape  the  con- 
demnation of  the  rich  man  now  before  us ;  whicl  i 
God  gave  us  grace  to  do  for  his  sake,  who  Hmse'  if 
vouchsafed  to  "become  poor,"  that  "we  throuf  fh 
his  poverty  might  be  made  rich,"  (2  Cor.  viii.  f  ) ") 
even  Jesus  Christ  ourcLord ;  to  whom,  with      the 


258 


THE  SECOND  SUNDAY  AFTER  TRINITY. 


thy  steadfast  fear  and  love  ;  keep  us,  we  be- 
seech thee,  under  the  protection  of  thy  good 
providence,  and  make  us  to  have  a  perpetual 
fear  and  love  of  thy  holy  name,  through  Je- 
sus Christ  our  Lord.     Amen. 

The  Epistle.     1  St.  John  iii.  1 3. 

MARVEL  not,  my  brethren,  if  the  world 
hate  you.  We  know  that  we  have  passed 
from  death  unto  life,  because  we  love  the 
brethren.  He. that  loveth  not  his  brother 
abideth  in  death.  Whosoever  hateth  his 
brother  is  a  murderer :  and  ye  know  that  no 
murderer  hath  eternal  life  abiding  in  him. 
Hereby  perceive  we  the  love  of  God,  be- 
cause he  laid  down  Iris  life  for  us  :  and  we 
ought  to  lay  down  our  lives  for  the  brethren. 
But  whoso  hath  this  world's  good,  and  seeth 
his  brother  have  need,  andshutteth  up  his 
bowels  of  compassion  from  him.;  how  dwell- 
eth  the  love  of  God  in  him?  My  little 
children,  let  us  not  love  in  word,  neither  in 
tongue ;  but  in  deed,  and  in  truth.  And 
hereby  we  know  that  we  are  of  the  truth, 
and  shall  assure  our  hearts  before  him.  For 
if  our  heart  condemn  us,  God  is  greater  than 
oar  heart,  and  knoweth  all  things.  Beloved, 
if  our  heart  condemn  us  not,  then  have  we 
confidence  towards  God.  And  whatsoever 
we  ask,  we  receive  of  him,  because  we  keep 
his  commandments,  and  do  those  things  that 

Father,  and  the  Holy  Spirit,  be  all  honour  and 
glory,  now  and  for  ever.  Amen. 

Dean  Stanhope. 

(50.)  The  Collect  for  this  day  reminds  us  of  the 
never  failing  care  of  Almighty  God,  to  help  and 
govern  them,  whom  he  doth  bring  up  in  his  stead- 
fast fear  and  love :  and  thence  beseeches  him  to 
take  us  under  the  protection  of  his  good  providence, 
and  to  make  us  have  a  perpetual  fear  and  love  of 
his  holy  name.  To  this  end,  the  beloved  disciple, 
in  the  Epistle  for  the  day,  first  warns  Christians  of 
the  hatred  and  malice  of  the  world  against  them  • 
after  which  he  shews  the  blessed  fruits  of  a  true 
love  to  the  brethren,  together  with  the  mischievous 
effects  of  hatred  and  ill  Avill  towards  them;  con- 
cluding with  some  marks  and  directions  for  satisfy- 
ing and  assuring  our  consciences  in  these  matters. 

In  the  Gospel  our  blessed  Saviour,  according  to 
his  usual  way  of  instructing  the  people,  sets  forth 
in  a  parable  #le  liberal  provisions  he  hath  made  in 
the  Gospel,  for  all  that  will  come  to  him ;  as  also 
the  way  and  manner  of  his  inviting  them ;  to- 
gether with  the  danger  of  refusing  his  invitations. 

Dr.  Hole. 

(5 J.)  As  this  portion  of  Scripture  suggests  some 
considerations,  which  should  fortify  and  support 


I 


are  pleasing  in  his  sight.  And  this  is  hid 
commandment.  That  we  should  believe  on 
the  nfime  of  his  Son  Jesus  Christ,  and  love 
one  another,  as  he  gave  us  commandment. 
And  he  that  keepeth  his  commandments, 
dwelleth  in  him,  and  he  in  him  :  and  haxe- 
by  we  know  that  he  abideth  in  us,  by  the 
Spirit  which  he  hath  given  us.  (51.) 

The  Gospel.     St.  Luke  xiv.  16. 

A  CERTAIN  man  made  a  great  supper, 
and  bade  many  ;  and  sent  his  servant  at 
supper-time,  to  say  to  them  that  were  bidden. 
Come,  for  all  things  are  now  ready.  And 
they  all  with  one  consent  began  to  make  ex- 
cuse. The  first  said  unto  him,  I  have 
bought  a  piece  of  ground,  and  1  must  needs 
go  and  see  it ;  I  pray  thee  have  me  excused. 
And  another  said,  I  have  bought  five  yoke 
of  oxen,  and  I  go  to  prove  them  ;  I  pray  thee 
have  me  excused.  And  another  said,  1  have 
married  a  wife,  and  therefore  I  cannot  come. 
So  that  servant  came,  and  showed  his  lord 
these  things.  Then  the  master  of  the  house, 
being  angry,  said  to  his  servant,  Go  out 
quickly  into  the  streets  and  lanes  of  the  city, 
and  bring  in  hither  the  poor,  and  the  maim- 
ed, and  the  halt,  and  the  blind.  And  the 
servant  said,  Lord,  it  is  done  as  then  hast 
commanded,  and  yet  there  is  room.  And 
the  lord  said  unto  the  servant,  Go  out  into 


good  men  in  the  discharge  of  their  duty,  when  they 
meet  with  unsuitable  and  unworthy  returns  from  an 
injurious  and  wicked  world ;  so  does  it  suggest 
others  calculated  to  be  a  warning  to  us,  not  to  give 
Avay  to  the  least  motions  towards  an  uncharitable 
disposition.  The  former  case  hath  the  justice,  the 
goodness,  and  the  unchangeable  promises  of  God, 
the  examples  of  the  blessed  Jesus  himself,  of  his 
apostles  and  disciples,  saints  and  glorified  spirits 
innumerable,  and  the  sweet  satisfactions  of  a  cleai 
conscience,  for  its  comfort  and  encouragement. 
The  latter  hath  the  instance  of  Cain  ;  the  dreadfui 
guilt  of  all,  whose  malice  renders  them  his  cursed 
seed  ;  the  sentence  of  the  divine  law;  and  the  se- 
verity of  a  Judge,  "  from  whom  no  secrets  are 
hid  :"  as  so  many  monuments  of  justice,  and  sure 
indications  of  condemnation  and  severe  vengeance, 
for  its  terror  and  scourge.  Let  us  not  therefore  be 
weary  of  well  doing,  how  ill  soever  our  good  actions 
are  received,  because  there  is  a  time  coming,  wheu 
we  shall  certainly  reap,  if  we  faint  not.  And  let 
us  not  cherish  any  thought  of  the  least  tendency 
toward  uncharitableness  or  malice,  remembering 
that  our  very  inclinations  and  desires  lie  open  to 
Him,  with  whom  we  have  to  do,  and  that,  if  we  f 
could  in  this  matter  deceive  and  mock  even  our  own 


\ 


THE  THIRD  SUNDAY  AFTER  TRINITY. 


259 


the  hio'hways  and  hedges,  and  compel  them 
to  come  in,  that  my  house  may  be  filled  :  for 
I  say  unto  you,  that  none  of  those  men 
which  were  bidden  shall  taste  of  my  supper. 
(52.) 


STftr  ^Mvtf  SunUag  after  ^rtnitw. 

(53.) 

The  Collect. 

O  LORD,  we  beseech  thee  mercifully  to 
hear  us  ;  and  grant  that  we,  to  whom  thou 
hast  given  an  hearty  desire  to  pray,  may,  by 
thy  mighty  aid,  be  defended  and  comforted 
in  all  dangers  and  adversities,  through  Jesus 
Christ  uur  Lord,     Amen. 

consciences,  yet  cannot  he  be  mocked,  who  (as  we 
read  to-day)  "  is  greater  than  our  hearts,  and  know- 
eth  all  things."  Dean  Stanhope. 

(52.)  By  comparing  this  with  a  passage  else- 
where of  very  close  affinity  to  it,  we  may  see  evi- 
dent reason  to  conclude  that  the  "  kingdom  of  hea- 
ven," (Matt.  xxii.  2.)  that  is  the  Gospel  dispensa- 
tion, was  represented  by  it.  This,  as  ministering 
true  plenty  and  pleasure,  all  that  men  can  want,  all 
that  they  can  wish,  to  render  them  perfectly  happy, 
is  compared  to  a  "  supper."  The  bounty  and  infi- 
nite love  of  Almighty  God  are  signified  by  the 
"greatness"  of  that  "supper,"  and  the  multitudes 
bidden  to  it.  The  first  bidding  denotes  all  the 
previous  notices  of  the  Messiah,  by  which  the  law 
and  the  prophets  were  intended  to  prepare  the  Jews 
for  receiving  him  and  his  doctrine.  The  second 
bidding,  when  all  things  were  ready,  seems  to  im- 
port all  that  Jesus  did,  and  taught,  and  suffered  for 
their  conversion  and  salvation ;  and  all  the  testi- 
monies and  importunate  exhortations  of  his  apos- 
tles and  disciples  to  the  same  purpose.  The  ex- 
cuses sent  for  their  absence,  are  those  prejudices, 
and  passions,  and  worldly  interests,  which  did  not 
only  hinder  those  Jews  from  coming  into  the  faith  ; 
but  disposed  them  to  treat  all  attempts  to  win  them 
over,  with  the  most  inflexible  obstinacy  and  utmost 
contempt.  The  guests,  brought  in  from  abroad  to 
supply  their  places,  are  the  Gentile  world  ;  to  whom, 
after  the  Jews  had  thrust  it  from  them,  the  subse- 
quent tenders  of  this  grace  and  salvation  were 
made.  And  the  declaring  that  "  none  of  those  that 
were  bidden"  should  "  taste  of"  his  "  supper,"  im- 
plies the  giving  of  those  Jews  over  to  a  reprobate 
sense,  and  leaving  them  under  that  infidelity  and 
perverseness,  m  which  they  continue  hardened  to 
this  very  day. 

Such  is  the  analogy,  no  doubt,  of  the  parable 
here  before  us.  But,  though  its  primary  intention 
be  what  we  have  seei ,  with  regard  to  the  different 


The  Epistle.     1  St.  Pet.  v.  5. 

ALL  of  you  be  subject  one  to  another,  and 
be  clothed  with  humility  :  for  God  resisteth 
the  proud,  and  giveth  grace  to  the  humble. 
Humble  yourselves  therefore  under  the 
mighty  hand  of  God,  that  he  may  exalt  you 
in  due  time:  casting  all  your  care  upon 
him  ;  for  he  careth  for  you.  Be  sober,  bo 
vigilant ;  because  your  adversary  the  devil, 
as  a  roaring  lion,  walketh  about,  seeking 
whom  he  may  devour  :  whom  resist,  stead- 
fast in  the  faith  ;  knowing  that  the  same 
afflictions  are  accomplished  in  your  brethren 
that  are  in  the  world.  But  the  God  of  all 
grace,  who  hath  called  us  unto  his  eternal 
glory  by  Christ  Jesus,  after  that  ye  have 

entertainment,  which  the  Gospel  found  at  its  first 
setting  out ;  yet  have  we  a  part  and  concern  in  it 
also.  For  by  the  same  reason,  that  they  who 
would  not  receive  it  at  all,  were  punished  lor  their 
refusal,  shall  every  Christian,  who  professes  to' 
have  received  it,  if  he  be  slothful,  or  lukewarm,  in 
the  duties  of  that  profession,  be  punished  for  his 
indifference  and  neglect.  It  were  easy  enough  to 
shew,  that  a  bare  acknowledgment  and  belief  of 
our  Saviour's  doctrine  is  far  from  answering  the 
ends  of  it  to  us.  And  I  think  I  may  venture  to  say, 
that  they  who  "  hold  the  truth  in  righteousness," 
hold  it  more  by  chance  than  by  choice.  For  the 
same  seducements,  which  now  obstruct  their  prac- 
tice, would,  if  they  had  been  bom  and  educated  in 
any  other  persuasion,  most  probably  have  obstruct- 
ed their  behef  of  the  Christian  rehgion. 

The  ministers  of  God's  holy  word  and  sacra- 
ments are  the  servants  sent  out  to  invite  to  this 
supper.  Faith  cometh  by  "  preaching ;"  but  if 
faith  do  not  produce  a  life  of  piety  and  virtue, 
agreeable  to  its  principles,  our  preaching  is  vain, 
and  your  faith  is  also  vain.  They,  therefore,  upon 
whom  the  name  of  Christ  is  called,  are  not  thereby 
quite  beyond  the  reach  of  the  true  import  of  this 
parable.  They  may  still  retain  the  vicious  dispo- 
sitions reprehended  in  it ;  they,  consequently,  may 
incur  the  sentence  of  exclusion,  denounced  in  the 
close  of  it.  They  actually  do  the  one,  and  will  cer- 
tainly fall  under  the  other;  if  they  suffer  the  cares 
or  the  pleasures  of  this  world  to  draw  them  into  an 
indifference  for,  or  neglect  of,  the  duties  of  rehgion, 
and  the  concerns  of  eternity.  And,  therefore,  we 
shall  do  well  to  make  such  applicaticn  of  the  para- 
ble, as  may  (by  God's  blessing)  prevent  the  folly, 
and  sin,  and  misery,  of  so  doing. 

Dean  Stanhope. 

(53.)  The  Collect  for  this  day  beseeches  God 
mercifully  to  hear  our  prayers ;  that  we,  to  whom 
he  hath  given  an  hearty  desire  to  pray,  may  by  his 


260 


THE  THIRD  SUNDAY  AFTER  TRINITY. 


suffered  awhile,  make  yon  perfect,  stablish, 
strengthen,  settle  you.  To  him  be  glory  and 
dominion  for  ever  and  ever.  Amen.  (54.) 
The  Gospel.  St.  Luke  xv.  1. 
THEN  drew  near  unto  him  all  the  publi- 
cans and  sinners  for  to  hear  him.  And  the 
Pharisees  and  scribes  murmured,  saying, 
This  man  receiveth  sinners,  and  eateth  with 
them.  And  he  spake  this  parable  unto 
them,  saying-,  What  man  of  you  having  an 
hundred  sheep,  if  he  lose  one  of  them,  doth 
not  leave  the  ninety  and  nine  in  the  wilder- 
ness, and  go  after  that  which  is  lost,  until  he 
find  it?  And  when  he  hath  found  it,  he 
layedi  it  on  his  shoulders,  rejoicing.  And 
when  he  cometh  home,  he  calleth  together 

mighty  aid  be  defended,  and  comforted  in  all  dangers 
and  adversities.  Now  because  pride  and  haughti- 
ness of  Spirit  is  the  greatest  obstacle  to  the  success 
of  our  prayers,  and  to  our  security  from  dangers ; 
and  nothing  conduces  more  to  a  good  event  and  is- 
sue in  both,  than  humility  and  lowliness  of  mind ; 
therefore  the  Epistle  for  this  day  cautions  us 
against  the  one,  and  earnestly  exhorts^  to  the  other. 

'  Dr.  Hole. 

The  Gospel  in  the  form  of  two  similitudes,  of 
which  it  principally  consists,  ministers  arguments 
to  wicked  men  for  repentance  and  amendment  of 
life :  being  intended  to  encourage  and  support 
those  publicans  and  sinners,  who  at  the  time  of  its 
delivery  drew  nigh  in  great  numbers  to  our  Sa- 
viour. Dean  Slanhope. 

(54.)  This  Epistle  contains  a  recommendation 
of  several  virtues,  always  fit  to  be  cultivated  by 
Christians,  but  especially  useful  and  necessary  in 
afflicted  circumstances,  such  as  the  apostle  is  here 
describing,  and  such  as  were  felt  by  the  persons  to 
whom  his  Epistle  is  addressed. 

The  first  is  humility  :  which  is  the  most  effectual 
expedient  for  containing  every  man  wivhm  his  own 
sphere ;  for  securing  the  deference  and  submission 
due  to  the  superiors  of  every  sort  and  capacity ; 
and  so  for  preserving  inviolate  the  order,  and  unity, 
and  peace  of  the  Church.  But  especially  this  vir- 
tue is  of  mighty  service  for  preparing  men  to  re- 
ceive from  the  hands  of  God  any  events,  which  his 
wisdom  shall  think  fit  to  send,  with  a  becoming  re- 
signation of  mind. 

That  "  care,"  which  the  apostle  would  have  per- 
sons under  hardships  "  cast"  entirely  "  upon  God," 
is,  no  doubt,  that  anxious  and  disquieting  solicitude, 
which  distracts  the  mind,  perplexes  all  our  thoughts, 
breaks  and  confounds  all  our  measures,  and  so  not 
only  does  more  hurt  than  good,  but  betrays  a  want 
of  consideration  and  religion. 

By  "  sobriety"  is  meant,  not  only  a  temperate  use 
of  the  creatur  js  appointed  for  our  sustenance  and 


his  friends  and  neighbours,  saying  unto 
them.  Rejoice  with  me,  for  I  have  found  my 
sheep  which  was  lost.  I  say  unto  you,  that 
likewise  joy  shall  be  in  heaven  over  one  sin- 
ner that  repenteth,  more  than  over  ninety  and 
nine  just  persons,  which  need  no  repentance. 
Either  what  woman  having  ten  pieces  of 
silver,  if  she  lose  one  piece,  doth  not  light  a 
candle,  and  sweep  the  house,  and  seek  dili- 
gently till  she  find  it  ?  And  when  she  hath 
found  it,  she  calleth  her  friends  and  her 
neighbours  together,  saying,  Rejoice  with 
me,  for  I  have  found  the  piece  which  1  had 
lost.  Likewise,  I  say  unto  you,  there  is  joy 
in  the  presence  of  the  angels  of  God  over 
one  sinner  that  repenteth.  (55.) 

refreshment,  but  the  government  of  our  passions 
and  desires  in  general,  with  respect  to  any  objects 
or  events  whatsoever,  which,  in  the  present  life,  are 
wont  to  provoke  them  to  violence  and  excess. 

By  "  watchfulness,"  no  question,  is  meant  a  con- 
tinual circumspection  and  care,  that  we  be  not  sur- 
prised either  through  our  own  neglect,  or  the  infir 
raities  of  our  nature. 

This  is  the  general  acceptation  of  the  word, 
which  yet  here  may  perhaps  have  a  view  some- 
what more  particular  and  restrained.  That  branch 
I  mean  of  watchfulness,  which  considers,  and  is 
aware,  of  what  importance  the  different  events  of 
this  life  are  to  the  happiness  or  misery  of  the  next ; 
and  what  advantages  the  enemy  of  souls  is  ever 
taking  to  convert  them  to  our  destruction. 

In  this  encounter,  St.  Peter  tells  us,  all  we  have 
to  do,  is  stoutly  to  stand  our  ground,  supported  by 
a  vigorous  faith,  and  animated  by  the  examples  of 
other  good  Christians,  engaged  in  the  same  cause, 
and  pressed  with  the  same  difficulties. 

After  these  seasonable  admonitions,  the  apostle 
concludes  with  a  prayer,  which  does  so  implore  the 
good  effects,  as  at  the  same  time  to  suggest,  that 
they  are  the  certain  comforts  and  consequences,  of 
afflictions  rightly  undergone.  That  these  are  every 
way  consistent  with  the  gracious  design  of  making 
good  men  eternally  happy  ;  that  they  are  but  ol 
short  continuance :  that  they  add  lustre  to  such 
men's  virtue,  inflame  their  zeal,  fix  their  resolution, 
qualify  them  for  greater  undertakings,  render  them 
at  last  impregnable,  and,  by  conforming  them  to  the 
likeness  of  a  suff'ering,  resemble  them  in  the  end  to 
the  triumphs  of  a  victorious.  Redeemer.  But  till 
this  be,  (which,  if  we  do  not  obstruct  our  own  hap- 
piness, will  not  fail  to  be,)  let  us  remember  that  we 
are  creatures  and  servants,  and  he  our  Maker  and 
Lord  ;  consequently,  that  to  us  belongs  submission, 
and  obedience,  and  fidelity;  to  him  "power,  and 
glory,  and  dominion,  fw:  ever  and  ever."  Amen. 

Dean  Stanhope. 


A 


THE  FOURTH  SUNDAY  AFTER  TRINITY. 


261 


S^Jie  jFourtU  Suntrag  aftrr  S^rtnttg- 

(56.) 

The  Collect.' 
O  GOD;  the  protector  of  all  that  trust  in 

(55.)  Our  blessed  Master  here  makes  no  difBcul- 
ty  to  affirm  the  joy  in  heaven  to  be  greater,  upon 
the  account  of  one  instance  of  a  reclaimed  penitent, 
than  for  a  great  many,  who,  having  never  been  so 
bad,  never  stood  in  need  of  so  strict  and  painful  a 
repentance.  These  circumstances,  and  the  reason 
of  them,  deserve  our*  very  serious  attention. 

Now,  as  to  the  angels  ;  although  we  are  but  little 
acquainted  with  their  condition,  and  the  ingredi- 
ents of  their  happiness  ;  yet  thus  much  the  Scrip- 
ture hath  informed  us  concerning  them,  that  "  they 
are  ministering  spirits,  sent  out  to  minister  for 
them  that  shall  be  heirs  of  salvation,"  (Heb.  i.  14:) 
and  that  children  both  in  the  natural  and  spiritual 
capacity,  have  those  which  are  styled  their  angels. 
Matt,  xviii.  10.  Those  spirits  then  may  be  very 
reasonably,  and  seem  generally  to  be,  thought  full 
of  tenderness  for  their  charge,  solicitous  for  their 
particular  safety,  and  extremely  glad  of  any  good 
that  befalls  them.  How  these  heavenly  hosts  were 
affected  with  the  salvation  of  mankind  in  general, 
is  evident  from  the  hymn,  with  which  they  attend- 
ed at  the  birth  of  Christ,  to  welcome  him  into  the 
world,  (Luke  ii.  9.  &c  ;)  as  also  from  their  constant 
earnest  desire  of  contemplating  the  mystery  of  our 
redemption.  1  Pet.  i.  12.  Every  occasion  then  of 
this  kind  may  be  glad  tidings  to  them.  And, 
though  their  nature  be  far  distant  from  us  mortals, 
and  their  bliss  exquisite,  beyond  what  we  are  able 
to  conceive ;  yet,  in  regard  both  their  nature  and 
their  bliss  are  finite,  their  joy  may  certainly  admit 
of  an  increase.  And,  as  often  as  a  sinner  is  con- 
verted from  the  evil  of  his  ways,  there  may  spring 
up  a  fresh  object,  and  a  large  and  literal  addition 
to  it. 

But  can  this  properly  be  said  of  God  too,  whose 
perfection  of  happiness  allows  no  such  accumula- 
tions? No,  doubtless.  And  therefore,  with  re- 
spect to  him,  we  must  interpret  this,  as  religion  and 
reason  oblige  us  to  understand  many  like  passages, 
where  human  parts  and  passions  are  attributed  to 
him.  All  which  is  done,  that,  by  such  condescend- 
ing resemblances,  he  might  the  better  manifest 
himself  to  the  weakness  of  our  capacities.  As 
therefore  the  Holy  Ghost,  meaning  to  represent  his 
displeasure  and  our  baseness,  does  it,  by  saj'ing, 
that  we  "  provoke  him  to  anger,  kindle  his  fury, 
grieve"  and  "weary"  his  spirit,  and  the  like:  so 
here,  by  saying,  that  God  "  rejoiceth"  over  a  re- 
penting sinner,  is  mtended  that  such  repentance  is 
highly  agreeable  to  him. 

If  it  be  urged,  why  so  partial  in  this  love  ?    Why 


thee,  without  whom  nothing  is  strong,  no- 
thing  is  holy  ;  increase  and  multiply  "upon 
us  thy  mercy  ;  that,  thou  being  our  ruler  and 
guide,  we  may  so  pass  through  things  tem- 
poral, that   we  finally  lose  not  the  things 

"the  fatted  calf  killed"  lor  the  prodigal,  when  he, 
who  paid  a  constant  duty  to  his  father  never  had  so 
much  as  a  "  kid  given  him"  to  make  "  merry  with 
his  friends  V  If  some,  nay,  if  grsat  joy  be  just  for 
one,  yet  ought  it  to  be  greater  for  one,  than  for 
ninety  and  nine?  For  one  once  bad,  than  for  so 
many  always  good  1  or,  shall  we  say,  is  it  better  to 
sin  and  afterwards  repent,  than  not  to  sin  at  all,  so 
as  shall  need  repentance?  This  difficulty  still  re- 
mains to  be  considered. 

Now  we  are  to  remember,  that  God  hath  declar- 
ed, "all  souls  are  mine;  the  soul  that  sinneth  it 
shall  die."  Ezek.  xviii.  4.  Implying,  that  all  man- 
kind are,  by  nature,  equally  related  to  God ;  and 
that  the  distinctions,  he  makes  between  one  man 
and  another,  are  upon  the  account  of  virtue  and 
vice.  If  then  the  stray  sheep  be  sought,  and  the 
rest,  in  appearance,  neglected  in  the  meanwhile,  it 
is  not  that  the  shepherd  hath  a  particular  fondness 
for  that  sheep  above  the  rest ;  for  he  would  have 
done  the  same  for  any  of  them  under  the  same  cir- 
cumstances. 

Therefore  neither  is  this  part  to  be  too  rigorous- 
ly understood  ;  but  as  spoken  after  the  manner  of 
men.  And  the  resentments  of  men  are  evidently 
raised  by  the  greatness  of  a  change  from  the  con- 
trary. Thus  sickness,  and  pain,  and  danger,  give 
a  more  sprightly  relish  of  safety,  and  ease,  and 
health.  The  surprise  of  an  escape  which  we  did 
not  expect,  and  the  regaining  of  a  treasure  we  had 
given  for  gone,  is  entertained  with  transport  and 
rapture  ;  because  this  gives  it  us  afresh,  it  is  a  kind 
of  new  accession  to  our  fortunes,  and  like  a  thing 
we  never  enjoyed  before.  And  such  is  the  case  of 
men  immersed  in  a  dissolute  and  debauched  life  : 
an  ample  subject  of  pleasure,  and  even  of  wonder, 
when  they  are  "recovered  from  the  snare  of  the 
devil,"  who  were  long  used  to  be  "  taken  captive  by 
him  at  his  will."  2  Tim.  ii.  26.  This  is  a  new  con- 
quest, and  enlarging  of  Christ's  dominion,  an  addi- 
tion made  to  the  number  of  the  blessed,  and  an  ex- 
ample, of  noble  influence,  for  encouraging  others  to 
shake  off  their  chains. 

In  a  word.  Joy  there  will  be  somewhere,  let  us 
act  how  we  please.  Only  it  is  at  our  choice, 
whether  this  shall  be  the  joy  of  devils  insulting  us 
in  torments,  or  the  joy  of  God  and  angels  congratu- 
lating their  own  and  our  unspeakable  felicity  to 
endless  ages.  And  the  odds  between  these  is  so 
great,  the  difference  so  plain,  that,  if  we  had  not  to 
deal  with  a  generation  that  have  no  knowledge,  it 
might  look  like  an  affront  to  the  common  sense  of 


262 


THE  FOURTH  SUNDAY  AFTER  TRINITY. 


eternal :  grant  this,  O  heavenly  Father,  for 
Jesus  Christ's  sake  our  Lord.     Amen. 

The  Epistle.     Rom.  viii.  18. 

I  RECKON  that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  in  us. 
For  the  earnest  expectation  of  the  creature 
waiteth  for  the  manifestation  of  the  sons  of 
God.  For  the  creature  was  made  subject  to 
vanity,  not  willingly,  bat  by  reason  of  Jiim 
who  hath  subjected  the  same  in  hope  :    be- 

raankind,  to*  desire  that  they  would  "advise  and 
see  which"  of  the  two  "  they  will  choose,  that  God 
may  do  it  unto  them."  Dean  Stanhope. 

(56.)  The  Collect  for  the  day  teaches  us  to  pray 
unto  God,  without  whom  nothing  is  strong,  nothing 
is  holy,  to  multiply  upon  us  his  mercy,  that  he  be- 
ing our  ruler  and  guide,  we  may  so  pass  through 
things  temporal,  that  we  finally  lose  not  the  things 
eternal.  Now,  because  nothing  is  so  apt  to  dis- 
courage and  hinder  us  from  seeking  or  attaining 
eternal  good  things,  as  the  temporal  evils  and  suf- 
ferings of  this  present  life  ;  therefore  the  Epistle 
for  the  day  heartens  us  under  them,  with  the  ex- 
pectation not  only  of  a  speedy  relief,  but  of  an  eter- 
nal reward  for  them  ;  for  "  if  we  suflfer  with  Christ 
(saith  the  foregoing  verse)  we  shall  also  be  glori- 
fied together."  And  then  setting  tliem  one  against 
the  other,  "  I  reckon,"  saith  the  apostle,  "  that  the 
sufferings  of  this  present  time  are  not  worthy  to  be 
compared  with  the  glory  that  shall  be  revealed  in  us." 

The  Gospel  is  taken  out  of  our  blessed  Saviour's 
divine  sermon  on  the  mount,  as  delivered  by  St. 
Matthew  and  St.  Luke.  The  part  or  portion  of  it, 
selected  for  this  day's  meditation,  contains  the 
great  duty  and  virtue  of  mercifulness,  which  is  here 
recommended  to  us  in  all  its  branches.  Dr.  Hole. 

(57.)  St.  Paul,  having  mentioned  our  being 
"joint  heirs  with  Christ,"  and  signified  that  being 
likewise  "  joint  sufferers,"  with  him  is  a  condition 
of  obtaining  that  inheritance,  here  proves  the  rea- 
sonableness of  being  well  content  with  submitting 
to  this  condition. 

This  he  proves,  as  by  the  common  sense  and 
wants  of  mankind  in  general,  and  by  the  concur- 
rence of  Christians  in  the  same  opinions  and  vehe- 
ment expectations,  so  by  his  own  authority  and 
certain  knowledge.  For  that  word  "  I  reckon  "  is 
not,  as  we  sometimes  use  it  in  our  language,  a 
form  of  speech  importing  some  remains  of  doubt- 
ing, or  the  giving  of  an  opinion  cautiously,  with  a 
reserve  of  deference  for  others  of  a  different  judg- 
ment :  but  it  carries  the  signification  of  a  persua- 
sion, as  strong  and  peremptory,  as  can  possibly  be 
entertained.  It  implies  the  having  stated  an  ac- 
count, considered  all  matters  nicely ;  the   suffer- 


cause  the  creature  itself  also  shall  be  deliv- 
ered from  the  bondage  of  corruption,  into  the 
glorious  liberty  of  the  children  of  God.  For 
we  know  that  the  whole  creation  groaneth, 
and  travaileth  in  pain  together,  until  now  : 
and  not  only  they,  but  ourselves  also,  which 
have  the  first-fruits  of  the  Spirit,  even  we 
ourselves  groan  within  ourselves,  waiting 
for  the  adoption,  to  wit,  the  redemption  ot 
our  body.  (57.)  j 

The  Gospel.     St.  Luke  vi.  36.  (5S.)  ^ 

BE  ye  therefore  merciful,  as  your  Father 

ings,  the  very  worst  of  this  present  time,  on  the 
one  part;  the  glory,  the  not  yet  revealed  glory,  on 
the  other  part :  and,  after  all  reasonable  allowances 
and  deductions  made,  upon  a  fair  and  exact  com- 
putation of  the  whole,  St.  Paul  pronounces  the  lat- 
ter so  vastly  Superior  to  the  former ;  that  it  is  an 
indignity  done  to  it,  so  much  as  to  name  them  to- 
gether ;  or  to  suppose  a  proportion  between  them, 
capable  of  forming  a  comparison  upon. 

It  is  true,  this  glory  is  not  yet  "revealed  "  in  us. 
We  neither  enjoy  it,  nor  have  a  distinct  and  ade- 
quate notion  of  it.  But  this  is  far  from  any  argu- 
ment, for  abating  our  value,  or  cooling  our  zeal  in 
the  pursuit, of  it.  We  know  it  is  prepared,  and  we 
may  know,  that  its  excellence,  and  our  infirmities, 
are  the  true  reasons,  why  we  continue  so  much  in 
the  dark  about  it.  We  know  that  it  is  perfect ; 
that  it  is  all,  and  above  all,  that  can  be  wished  or 
thought :  whereas  our  present  sufferings  are  par- 
tial, and  never  destitute  of  some  alldy  to,  or  sup- 
port under,  them.  In  a  word,  we  know,  that  this 
is  uninterrupted  and  eternal :  but  experience  plainly 
demonstrates,  that  most  of  our  sufferings  have 
comfortable  intervals  ;  and  that  all,  we  can  possibly 
suffer,  must  quickly  have  an  end. 

From  this  it  follows,  that  "  the  glory  that  shall 
be  revealed  "  is  a  most  powerful  argument,  for  en- 
during with  constancy  and  meekness  "  those  suf- 
ferings of  this  present  time ;"  to  which,  how  sharp 
soever,  that  glory  is  so  infinitely  an  overbalance, 
as,  upon  a  fair  and  due  calculation,  to  be  injured 
and  dishonoured,  by  being  so  much  as  brought  into 
any  comparison  Aviih  them.  God  grant  us  grace 
to  consult,  not  our  duly  only,  but  our  interest  and 
happiness,  by  seriously  laying  to  heart  this  vast  in- 
equality, Which  would  not  only  soften,  and  sup- 
port us  under,  any  afflictions  that  can  possibly  befal 
us  ;  but  curb  and  conquer  that  slavish  fear  of  death, 
of  all  passions,  the  most  tyrannical  and  tormenting. 
A  passion,  which  nothing,  but  this  persuasion 
thoroughly  imbibed,  can  be  a  match  for ;  by  ena- 
bling us  to  conquer  it  as  Christians,  though  we 
cannot  wholly  suppress  and  remove  it  as  men. 

Dean  Stanhope. 

(58.)  As  Christianity   expects  of  us  the  most 


THE  FIFTH  SUNDAY  AFTER  TRINITY. 


263 


also  is  merciful.  Jadtre  not,  and  ye  shall 
not  be  judged  :  condemn  not,  and  ye  shall 
not  be  condemned  :  forgive,  and  ye  shall 
be  forgiven  :  give,  and  it  shall  be  given  unto 
you ;  good  measure,  pressed  down,  and 
shaken  together,  and  running  over,  shall 
men  give  into  your  bosom.  For  with  the 
same  measure  that  ye  mete  withal,  it  shall 
be  measured  to  you  again.  And  he  spake  a 
parable  unto  them:  Can  the  blind  lead  the 
blind  ?  shall  they  not  both  fall  into  the  ditch  ? 
The  disciple  is  not  above  his  master  ;  but 
every  one  that  is  perfect  sliall  be  as  his  mas- 
ter. And  why  beholdest  thou  the  mote  that 
is  in  thy  brotlier's  eye,  but  perceivest  not 
the  beam  that  is  in  thine  own  eye?  Either 
how  canst  thou  say  to  thy  brother,  Brother, 
let  me  pull  out  the  mote  that  is  in  thine  eye, 

merciful  and  affectionate  deportment,  even  Avhere 
offences  and  injuries  are  manifest  and  flagrant;  so 
much  more  does  it  oblige  us,  not  to  aggravate  or 
resent  the  actions  of  others  by  unjust  jealousies, 
and  hard  misconstructions.  The  tendency  of  these 
is  to  render  all  conversation  uneasy,  and  to  destroy 
peace,  and  charity,  and  mutual  good  understand- 
ing :  very  particular  care  therefore  is  taken  by  the 
Christian  religion  to  correct  the  vice  of  censuring 
and  judging;  than  which,  as  lamentable  experi- 
ence too  plainly  demonstrates,  there  is  scarce  any 
one  more  mischievous,  and  yet  more  common  and 
predominant  in  the  whole  world. 

Amongst  other  arguments  used  against  it  by 
Scripture,  a  very  forcible  one  is  suggested  by  this 
passage,  which  informs  us  that  herein  consists  the 
advantage  of  the  charitable  man,  that  God  will 
judge  him  according  to  his  disposition  ;  and  over- 
look, and  be  as  kind  to,  his  failings,  as  he  hath  been 
sparing  of,  and  tender  to,  those  of  his  brethren. 
Whereas  to  the  rigid,  and  censorious,  and  bitter, 
he  will  mete  their  own  measure  exactly,  and  go  to 
the  extremity  of  justice.  And  surely  this  is  dis- 
couragement and  terror  enough  in  all  conscience  ; 
to  reflect,  that  by  giving  a  loose  to  a  licentiousness 
of  thought  and  tongue,  we  must  expect  to  find  no 
more  kindness  from  God,  than  men  have  found 
from  us  :  for,  if  God  "  enter  into  judgment  with  his 
servants,  no  flesh  living  can  be  justified  in  his 
sight :"  and  if  he  will  "  be  extreme  to  mark  what 
is  done  amiss,"  where  is  the  man  able  to  "  abide 
it?"     (Psalm  cxliii.  2  ;  cxxx.  3.) 

Least  of  all  are  those  men  qualified  to  abide  it, 
whose  critical  observation  and  inhuman  exposing 
of  other  people,  is  here  insinuated  by  our  Lord  him- 
self, to  be  an  effect  and  mark  of  their  hypocrisy  : 
and  whose  zeal,  to  pull  out  the  "  mote  in  their  bro- 
ther's eye,"  proceeds  from  being  insensible  of  the 
"  beam,  which  is  in  their  own."    Hereby  is  like- 


when  thou  thyself  beholdest  not  the  beam 
that  is  in  thine  own  eye  ?  Thou  hypocrite, 
cast  out  first  the  beam  out  of  thine  own  eye, 
and  then  siialt  thou  see  clearly  to  pull  out 
the  mote  that  is  in  thy  brother's  eye. 


(59.) 

The  Collect. 
GRANT,  O  Lord,  we  beseech  thee,  that 
the  course  of  this  world  may  be  so  peaceably 
ordered  by  thy  governance,  that  thy  church 
may  joyfully  serve  thee  in  all  godly  quiet- 
ness, through  Jesus  Christ  our  Lord.  Ame7i. 

The  Epistle.     1  St.  Pet.  iii.  8. 
BE  ye  all  of  one  mind,  having  compassion 

wise  intimated,  that  men,  who  themselves  are 
grievous  sinners,  are  by  no  means  proper  persons 
to  reprove,  and  put  to  shame,  those  who  at  worst 
are  but  their  own  resemblance:  and  that  the  true 
way  to  amend  mankind  is  for  each  man  to  look  at 
home,  and  begin  with  mending  one.  How  much 
better  were  it  to  employ  ourselves,  in  publishing 
the  praises  of  God,  and  vindicating  the  innocence 
of  our  abused  brethren ;  in  setting  every  action  m 
its  most  advantageous  light,  and  pouring  balm  into 
the  many  bleeding  reputations,  which  have  been 
wounded  deep,  by  artificial  malice,  and  words, 
which,  though  "  smoother  than  oil,"  are  yet  in  ef- 
fect "  very  swords  ?"  (Psalm  Iv.  21.)  So  should 
we  promote  peace,  and  goodness,  and  charily,  in 
this  world.  So  should  we  likewise  ensure  to  our- 
selves favour  at  that  great  and  terrible  day,  when 
"by  our  words  we  shall  be  justified,  and  by  our 
words  we  shall  be  condemned."  (Malt.  xii.  37.) 
That  day,  in  which  even  the  secrets  of  all  hearts 
shall  be  brought  into  judgment ;  every  hard  un- 
charitable thought  placed  to  account ;  and  in  which 
therefore  it  is  of  the  last  concern,  most  earnestly  to 
endeavour,  and  to  pray,  that  our  "  good  Lord  "  may 
"deliver  us."  Dean  Stanhope. 

(59.)  We  are  taught  in  the  Collect  for  this  day 
to  beseech  Almighty  God,  that  the  course  of  this 
world  may  be  so  peaceably  ordered  by  his  govern- 
ance, that  the  Church  may  joyfully  serve  him  in 
all  godly  quietness.  To  effect  or  bring  this  to  pass, 
the  Epistle  for  this  day  prescribes  this  excellent 
advice  to  that  end,  "  Be  ye  all  of  one  mind  ;"  sig- 
nifying to  us,  that  unity  of  mind  and  judgment  is 
the  best  means  to  preserve  the  peace  of  the  Church 
and  all  Godly  quietness  ;  and  likewise  that  diver- 
sity of  opinions  is  the  main  cause  of  all  the  discord 
and  confusion  that  happens  in  it.  And  therefore, 
St.  Paul,  in  his  last  advice  to  the  Corinthians, 
joins  them  both  together,  saying,  "Finally,  bre- 


264 


THE  FIFTH  SUNDAY  AFTER  TRINITY. 


one  of  another  ;  love  as  brethren,  be  pitiful, 
be  courteous  ;  not  rendering  evil  for  evil, 
or  railing  for  railing;  but  contrariwise, 
blessinof;  knowing  tliat  ye  are  thereunto 
called,  that  ye  should  inherit  a  blessing. 
For  he  that  will  love  life,  and  see  good  days, 
let  him  refrain  liis  tongue  from  evil,  and  his 
lips  that  they  spealc  no  guile:  let  him 
eschew  evil,  and  do  ^ood  ;  let  him  seek 
peace,  and  ensue  it.  For  the  eyes  of  the 
Lord  are  over  the  righteous,  and  his  ears 
are  open  unto  their  prayers  :  but  the  face 
of  the  Lord  is  against  them  that  do  evil. 
And  who  is  he  that  will  harm  you,  if  ye  be 
followers  of  that  which  is  good  ?  But  and 
if  ye  suffer  for  righteousness'  sake,  happy 
are  ye  :  and  be  not  afraid  of  their  terror, 
neither  be  troubled  ;  but  sanctify  the  Lord 
God  in  your  hearts.  (60.) 

The  Gospel     St.  Luke  v.  1.    ^ 
IT  came  to  pass,  that  as  the  people  press- 


thren,  be  of  one  mind,  live  in  peace."  (2  Cor.  xiii. 
11 ;)  thereby  intimating,  that  there  is  a  connexion 
or  mutual  dependence  of  these  two  upon  each 
other,  that  unity  will  put  an  end  lo  divisions,  and 
the  best  way  to  live  in  peace,  is  to  be  of  one  mind. 

Dr.  Hole. 
The  Gospel  relates  the  manner  of  calling  four 
great  apostles,  who  were  main  pillars  of  the  Chris- 
tian Church.  Dean  Stanhope. 

(60.)  The  apostle  had,  in  the  close  of  the  second 
and  beginning   of  this    chapter,  inculcated   such 
duties,  as  Christians  are  obliged  to,  by  virtue  of 
some  particular  relations  and  capacities,    where- 
in the  providence  of  God  hath  placed  them.     Af- 
ter which,  he  proceeds  here  to  some  of  a  more 
general  nature,  (ver.  8.)  whose  obligation^  is  of 
extent,  equal  with  this  religion  itself;  and  such,  as 
all  who  profess  it  have  a  concern  in.    But,  though 
no  person  be  exempted  from,  no  time  improper  for, 
the  exercise  of  them  ;  yet  are  they  more  especially 
seasonable  in  persecution    and    affliction.      Una- 
nimity in  principles,  mutual  forbearances,  tender  af- 
fection, fellow  feeling  of  hardships,  that  bear  close 
upon  our  brethren,  and  all  the  comforts  and  en- 
couragements of  a  kind  and  condescending  deport- 
ment; as 'they  are  indications  of  a  temper  most 
truly  resembling  the  meek  and  holy  Jesus :  so  are 
they  the  best  defence  against  a  common  enemy  ; 
and  of  mighty  efficacy,  to  soften,  and  keep  up  the 
hearts  of  each  other,  under  the  calamities,  which  a 
whole  set  of  men  shall  be  exposed  to,  by  being  all 
embarked  in  the  same  good  cause.     Assistances, 
which  nothing  can  so  well  prove  the  power  of  as 
experience.     And  such,  as  they,  who  want  the 
wisdom  mutually  to  contribute  to  each  other,  do 


ed  upon  him  to  hear  the  word  of  God,  he 
stood  by  the  lake  of  Gennesaret,  and  saw 
two  ships  standing  by  the  lake  ;  but  the 
fishermen  were  gone  out  of  them,  and  were 
washing  their  nets.  And  he  entered  into 
one  of  the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust  out  a  little 
from  the  land  :  and  he  sat  down,  and  taught 
the  people  out  of  the  ship.  Now,  when  he 
had  left  speaking,  he  said  nnto  Simon, 
Launch  out  into  the  dee]),  and  letdown  your 
nets  for  a  draught.  And  Simon  answering, 
said  unto  him,  Master,  we  have  toiled  all 
the  night,  and  have  taken  nothing;  nev- 
ertheless, at  thy  word  I  will  let  down  the 
net.  And  when  they  had  this  done,  they  en- 
closed a  great  multitude  of  fishes,  and  their 
net  brake.  And  they  beckoned  unto  their 
partners  which  were  in  the  other  ship,  that 
they  should  come  and  help  them.  And  they 
came,  and  filled  both  the  ships  ;  so  that  they 
began  to  sink.     When  Simon  Peter  saw  it, 

manifestly  take  the  adversary's  part,  and  betray 
their  own  safety,  or  lose  their  consolation.  They 
break  that  force,  which,  united,  might  make  head 
against  their  danger  ;  and  add  to  that  burden, 
whose  weight  would  be  abated,  if  each  were  ready 
to  bear  a  part  in  it,  by  esteeming  the  sufferings  of 
others  his  own,  and  acting  in  concert  against  them 
accordingly. 

But  even,  when  thus  joined,  and  disposed  to  all 
the  charitable  offices,  (ver.  9,)  which  the  same 
profession,  and  the  same  distress,  ought  to  produce 
in  persons,  so  nearly  and  so  many  ways  allied ; 
they  are  not  at  liberty  to  enter  into  all  sorts  of 
measures.  They  are  presumed  to  suffer  wrong- 
fully, and  to  be  blackened  with  malicious  calum- 
nies ;  which  are  designed  to  give  countenance  to 
the  injuries  they  sustain,  by  representing  them  as 
persons  that  deserve  to  suffer.  But  wrong  must 
not  be  repaid  with  wrong,  nor  falsehood  with 
falsehood,  no,  nor  yet  true  reproaches  with  the 
like. 

That,  then,  which  Christians,  when  persecuted 
and  injured,  have  to  do,  is  not  to  let  any  of  those 
despondencies  overwhelm  their  spirits,  which  their 
oppressors  are  labouring  to  drive  them  to ;  and  f 
which  they,  who  have  none  but  human  helps  to  ' 
depend  upon,  find  it  impossible  to  bear  up  against. 
They  must  "  sanctify  the  Lord  God  in  their 
hearts  :"  that  is,  testify  their  belief  of  his  glorious 
attributes  to  all  the  world.  And  this  is  done,  when 
they  depend  upon  his  power  to  extricate  them  out 
of  (otherwise  invincible)  difficulties,  and  so  flee  to, 
and  rest  I'Don  him,  as  a  sure  sanctuary.  When 
they  refer  to  his  wisdom  and  justice  the  season 
and  the  methods  of  executing  vengeance  upon 


THE  SIXTH  SUNDAY  AFTER  TRINITY. 


265 


he  fell  down  at  Jesus'  knees,  sayino^,  Depart 
from  me,  for  I  am  a  sinful  man,  O  Lord. 
For  lie  was  astonished,  and  all  that  were 
with  him,  at  the  draught  of  the  fishes  which 
they  had  taken  ;  and  so  was  also  James  and 
John,  the  sons  of  Zebedee,  which  were  part- 
ners with  Simon.  And  Jesus  said  unto  Si- 
mon, Fear  not ;  from  henceforth  thou  shalt 
catch  men.  And  when  they  had  brought 
their  ships  to  land,  they  forsook  all,  and  fol- 
lowed him.  (61.) 


Eixt 


^iVth  Suntraj)  after  S^rinitg, 

(62.) 

The  Collect. 

O  GOD,  who  hast  prepared  for  those  who 

love  thee   such  good  things  as  pass   man's 

understanding ;  pour  into  our  hearts  such 

those  wicked  men  who  "  smite  down  his  people," 
and  "  trouble  his  faithful "  ones  :  when,  notwith- 
standing any  delays  in  the  accomplishment,  they 
buoy  up  their  sinking  spirits  with  the  certainty  of 
his  promises  :  and  lastly,  be  the  event  of  these 
things  at  present  what  it  will,  when  they  stead- 
fastly adhere  to  their  duty,  at  the  expense  of  all 
the  world  counts  dear,  and  will  not  be  prevailed 
upon  for  any  terms  to  incur  his  displeasure. 

Dean  Stanhope. 
(61.)  By  following  Christ,  which  the  apostles 
are  said  to  have  done,  three  things  are  manifestly 
intended. 

].  The  disciples  were  the  constant  followers 
and  attendants  upon  his  person  ;  for  they  went  up 
and  down  with  him  wherever  he  went,  they  were 
the  eye-witnesses  of  his  miracles,  and  the  ear-wit- 
nesses of  his  discourses ;  and,  though  he  some- 
times withdrew  from  them  into  places  of  solitude 
and  retirement  upon  some  extraordinary  occasions, 
yet,  for  the  most  part,  they  were  daily  companions 
with  him,  and  the  constant  spectators  both  of  his 
glories  and  troubles ;  as  we  may  read  at  large  in 
all  the  four  Evangelists.  This  way  of  following 
Christ  was  peculiar  to  the  apostles  and  first  disci- 
ples, who  had  the  honour  of  seeing  and  conversing 
with  him  during  his  abode  upon  earth ;  a  privilege 
not  to  be  enjoyed  by  any  since  his  ascension  into 
heaven.  But  there  are  two  ways  of  following  Christ 
still  attainable  by  us  ;  in  both  which  senses  we  are 
still  his  followers. 

As,  2.  By  following  his  doctrine  and  learning  of 
him.  This  privilege  the  apostles  had  by  receiving 
the  word  from  Christ's  own  mouth ;  but  we  have 
it  at  second  hand  by  receiving  it  from  them  who 
have  handed  it  down  to  us.  However,  the  doctrine  is 
the  same  in  both,  and  we  are  as  well  taught  by  him 
now,  as  they  were  then.  He  that  teaches  another, 
.  34 


love  towards  thee,  that  we,  loving  thee  above 
all  things,,  may  obtain  thy  promises,  which 
exceed  all  that  we  can  desire,  through  Jesus 
Christ  our  Lord.     Amen. 

The  Epistle.     Rom.  vi.  3. 

KNOW  ye  not  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ,  were  baptized  into 
his  death  ?  Therefore  we  are  buried  with 
him  by  baptism  into  death ;  that  like  as 
Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life.  For  if  we  have 
been  planted  together  in  the  likeness  of 
his  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection  :  knowing  this,  that  our 
old  man  is  crucified  with  him,  that  the  body 
of  sin  might  be  destroyed,  that  henceforth 
we  should  not  serve  sin.     For  he  that  is 

and  instils  his  instructions  into  him,  is  said  to  be 
his  master ;  and  they  that  are  taught  by  him,  and 
embrace  his  tenets,  are  styled  his  followers.  Now 
we  are  bid  as  much  to  "  learn  of  him  "  as  his  first 
disciples  ;  and  his  apostles  inculcate  upon  us  the 
same  lessons  as  he  did  upon  them;  namely,  that 
"  the  saine  mind  should  be  in  us,  as  was  in  Christ 
Jesus :"  so  that  as  he  was  equally  a  teacher  to  them 
and  us,  so  are  We  equally  his  disciples  and  follow- 
ers as  well  as  they  ;  and  so  we  may  all  well  be,  for 
he  was  a  "  Teacher  come  from  God  :"  and  was 
alone  able  to  deliver  "  the  words  of  eternal  life." 

3.  To  be  a  follower  of  Christ,  is  to  follow  his 
example,  and  to  act  by  the  pattern  that  he  hath  set 
us  ;  he  that  treads  in  the  same  steps  after  another, 
is  said  to  follow  him  :  and  he  that  takes  Christ  for 
his  director  and  guide,  and  walks  even  as  he  walk- 
ed, may  be  justly  reckoned  in  the  number  of  his 
followers.  Now  Christ  hath  given  us  the  best  ex- 
ample for  our  imitation  ;  he  hath.gone  every  step 
of  our  way  to  heaven  before  us,  to  the  intent,  saith 
the  apostle,  "  that  we  should  follow  his  steps,  who 
did  no  sin,  neither  was  any  guile  found  in  his 
mouth."  He  hath  set  before  us  the  most  excellent 
pattern  of  love,  meekness,  humility,  and  patience, 
and  indeed  of  all  other  virtues ;  in  which  we  are 
bid  to  "be  followers  of  him  as  dear  children;"  and 
when  we  are  arrived  to  that,  we  may  be  said  with 
the  disciples  in  the  Gospel,  to  "  forsake  all,  and 
follow  him."  Dr.  Hole. 

(62.)  The  Collect  for  the  day  reminds  us  of  the 
good  things  which  God  hath  prepared  for  them 
that  love  him,  which  are  indeed  such  as  pass  man's 
understanding;  and  from  thence  teaches  us  to 
pray  to  him  to  pour  into  our  hearts  such  love  to- 
wards him,  that  we,  loving  him  above  all  things, 
may  obtain  his  promises,  which  exceed  all  that  we 
can  desire,  through  Jesus  Christ  our  Lord.    Now 


266 


THE  SIXTH  SUNDAY  AFTER  TRIISITY. 


dead  is  freed  from  sin.  Now,  if  we  be  dead 
with  Christ,  we  believe  that  we  shall  also 
live  with  him,  knowing  that  Christ,  being 
raised  from  the  dead,  dieth  no  more  ;  death 
hath  no  more  dominion  over  him.  For  in 
that  he  died,  he  died  unto  sin  once ;  but  in 
that  he  liveth,  he  liveth  unto  God.  Like- 
wise reckon  ye  also  yourselves  to  be  dead 
indeed  unto  sin  ;  but  alive  unto  God,  through 
Jesus  Christ  our  Lord.  (63.) 

The  Gospel     St.  Matt.  v.  20. 

JESUS  said  unto  his  disciples,  Except 
your  righteousness  shall  exceed  the  right- 
eousness of  the  scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of 
heaven.  Ye  have  heard  that  it  was  said  by 
them  of  old  time,  Thou  shalt  not  kill  ;  and 
whosoever  shall  kill,  shall  be  in  danger  of 

because  these  good  things  are  obtained  for  us  by 
the  death  of  Christ,  and  the  promises  of  them  de- 
pend much  upon  his  resurrection  ;  therefore  the 
Epistle  for  the  day  mentions  our  conformity  to 
both,  as  the  best  means  to  procure  a  title  to  them, 
and  to  secure  an  interest  in  them ;  which  things 
are  represented  to  us  in  our  baptism,  and  the  pro- 
fession made  in  it  obliges  us  to  them. 

The  Gospel  contains  another  part  of  Christ's 
sermon  on  the  mount,  wherein  he  vindicates  the 
law  from  all  false  glosses,  and  refines  it  into  a  more 
pure  and  perfect  rule  of  life  and  manners. 

Dr.  Hole. 

(63.)  How  greatly  and  ardently  is  it  to  be  de- 
sired, that  the  generality  of  Christians  would  seri- 
ously lay  this  Scripture  to  heart !  That  they  would 
now  and  then  reflect  upon  the  engagements,  and 
the  end,  of  baptism  !  That  they  would  carefully 
examine,  what  conformity  is  to  be  found,  between 
themselves  and  a  dead  and  risen  Saviour  ;  and  be 
convinced,  that  they  have  no  foundation  for  hope 
in,  nor  benefit  from,  that  death  and  resurrection, 
farther  than  such  conformity  can  justify  their  title  ! 
Men  would  not  then  content  themselves  Avith  such 
a  lame  obedience,  as  covers,  and  quites  swallows 
up,  a  few  faint  essays  towards,  or  acts  of,  piety  and 
virtue,  with  frequent  and  grievous  relapses  in  sin  : 
as  if  the  Lord,  Avhom  they  are  bound  to  imitate, 
had  died  often,  and  lain  long  buried,  but  rose  and 
lived  for  very  short  intervals.  They  would  not 
think  it  sufficient  to  lead  a  life  of  ease  and  idleness, 
of  no  use,  no  example,  as  if  the  doing  of  good  were 
of  no  consequence,  but  the  abstaining  from  notori- 
ous evil  were  the  whole  of  their  engagement ; 
which,  indeed,  is  in  some  degree  to  copy  after  a 
dead,  but  by  no  means  after  a  risen  and  a  Hving 
Saviour.  Much  less  could  any,  who  attend  to 
this  passage,  allow  themselves  in  such  habits,  as 


the  judgment.  But  I  say  unto  you,  that 
whosoever  is  angry  with  his  brother  without 
a  cause,  shall  be  in  danger  of  the  judgment : 
and  whosoever  shall  say  to  his  brother,  Raca, 
shall  be  in  danger  of  the  council  :  but  who- 
soever shall  say,  Thou  fool,  shall  be  in  dan- 
ger of  hell-fire.  Therefore,  if  thou  bring 
thy  gift  to  the  altar,  and  there  rememberest 
that  thy  brother  hath  aught  against  thee, 
leave  there  thy  gift  before  the  altar,  and  go 
thy  way  ;  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift.  Agree 
wi^th  thine  adversary  quickly,  whiles  thou 
art  in  the  way  with  him ;  lest  at  any  time 
the  adversary  deliver  thee  to  the  judge,  and 
the  judge  deliver  thee  to  the  oflicer,  and  thou 
be  cast  into  prison.  Verily  I  say  unto  thee, 
thou  shalt  by  no  means  come  out  thence,  till 
thou  hast  paid  the  uttermost  farthing.  (64.) 

are  a  scandal  to  religion  and  a  virtual  abjuration 
of  their  baptismal  covenant.  Adultery  and  lewd- 
ness, gluttony  and  drunkenness,  covetousness  and 
ambition,  strife  and  revenge,  profaneness  and  irre- 
ligion ;  these  are  such  raging  plagues,  as  assault 
the  very  seat  of  our  spiritual  life  :  the  persons  guilty 
of  them  could  not  do  a  kinder  thing  to  the  credit  of 
Christianity,  than  openly  to  renounce  it.  1  had  al-  , 
most  said,  not  a  kinder  thing  to  themselves,  since 
they  only  profess  it  to  their  heavier  condemnation  ; 
since  they  neither  imitate  their  Lord,  nor  any  ser- 
vant of  his,  except  that  traitorous  one,  who  said 
"  Master,  Master,  and  kissed  him,"  as  a  signal  to 
those  enemies,  who  came  under  his  conduct  to 
take,  and  to  mock,  and  to  kill  him. 

Dean  Stanhope. 
(64.)  The  Gospel  of  this  day  may  teach  us,  1. 
To  carry  our  righteousness  above  and  oeyond  that 
of  the  Scribes  and  Pharisees  ;  they  were  curious 
about  the  outside,  and  were  fair  and  beautiful  with- 
out, but  within  full  of  filth  and  rottenness.  But  let 
us  endeavour  to  cleanse  the  heart,  and  see  that 
matters  be  right  within.  They  stuck  to  the  letter 
ot  the  law,  without  minding  the  true  intent  of  it; 
but  let  us  look  more  to  the  spiritual  sense  and  mean- 
ing of  it,  and  observe  it  in  the  full  extent  of  it. 
They  condemned  gross  sins,  and  connived  at  less; 
and,  if  they  abstained  from  the  outward  act,  could 
allow  themselves  in  the  inward  motions,  occasions, 
and  tendencies  to  it ;  but  let  us  lay  the  axe  to  the 
very  root,  and  cut  down  every  branch  of  iniquity 
They  rested  in  the  external  acts  of  religion,  as  pray- 
er, fasting,  and  almsgiving,  without  regarding  the 
true  ends  or  manner  of  performing  them;  but  let 
us  lock  more  to  our  aims  and  intentions  in  these 
duties,  that  they  may  be  rightly  to  the  glory  of 
God,  and  the  good  of  our  own  and  others'  souls. 
In  a  word,  the  Pharisees  Avere  proud,  partial,  and 


THE  SEVENTH  SUNDAY  AFTER  TRINITY. 


267 


Sriic  ScijcaitU  .Suntras  after  gTinnits. 

(65.) 
The  Collect. 
LORD  of  all  power  and  might,  who  art 
the  author  and  giver  of  all  good  things  ; 
graft  in  our  hearts  the  love  of  thy  name,  in- 
crease in  us  true  religion,  nourish  us  with 
all  goodness,  and  of  thy  great  mercy  keep  us 
in  the  same,  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     Rom.  vi.  19. 
I  SPEAK  after  the  manner  of  men,  be- 
cause of  the  infirmity  of  your  ftesli :  for  as 

hypocritical,  in  their  righteousness;  and  therefore 
let  us  exceed  them  in  the  humility,  integrity,  and 
sincerity  of  ours  ;  for  since  heaven  and  happiness 
lie  beyond  the  bounds  and  extent  of  their  righteous- 
ness, we  must  inevitaby  perish  and  miscarry  with 
them,  if  we  go  not  farther  than  they.  2.  Let  our 
obedience  to  God's  laws  extend  to  the  whole  de- 
sign and  intention  of  them.  In  the  affirmative  pre- 
cepts, let  it  reach  to  all  the  means,  motives,  and  in- 
centives requisite  to  the  observance  of  them ;  in 
the  negative  precepts,  let  it  take  in  all  the  occasions, 
steps,  and  tendencies,  to  the  breach  of  them.  Par- 
ticularly in  keeping  the  sixth  Commandment 
against  killing,  here  mentioned,  let  us  avoid  all  rash 
and  causeless  anger,  all  malice  and  hatred,  that  na- 
turally lead  to  it ;  for  malice  is  a  frequent  occasion 
and  forerunnerof  murder,  and  St.  John  tells  us,  that 
"  he  thathateth  his  brother  is  a  murderer,"  (1  John 
iii.  15  ;)  for  hatred  is  attended  with  a  desire  of  taking 
away  the  object  of  it,  either  by  himself  or  another. 
Moreover,  let  us  avoid  all  virulent  and  opprobrious 
speeches,  such  as  calhng  our  brother  Raca,  or  fool, 
a  vain,  empty,  witless,  and  wicked  fellow;  which 
commonly  provoke  to  rage,  and  draw  on  murder. 
In  short,  "let  all  bitterness,  and  wrath,  and  anger, 
and  clamour,  and  evil  speaking  be  put  away  from 
us,  with  all  malice;"  especially  when  we  draw 
nigh  to  holy  things;  and  let  us  "be  kind  one  to 
another,  tender-hearted,  forgiving  one  another,  as 
God  for  Christ's  sake  hath  forgiven  us ;"  recon- 
ciling ourselves  to  our  greatest  foes.  And  let  that 
be  done  quickly,  lest  it  be  too  late  ;  and  so,  by  liv- 
ing in  peace  and  charity  with  God  and  man  here, 
we  shall  live  in  eternal  peace  and  joy  with  both 
hereafter.  Dr.  Hole. 

(65.)  The  Collect  for  the  day  beseeches  the 
Lord  of  all  power  and  might,  who  is  the  author 
and  giver  of  all  good  things,  to  graft  in  our  hearts 
the  love  of  his  name,  to  increase  in  us  true  religion, 
to  nourish  us  with  all  goodness,  and  of  his  great 
mercy  to  keep  us  in  the  same.  The  Epistle  for 
the  day  is  the  latter  part  of  the  same  chapter,  from 
whence  that  foi  the  last  Sunday  was  taken  ;  where 


ye  have  yielded  your  members  servants  to 
uncleanness,  and  to  iniquity,  unto  iniquity  : 
even  so  now  yield  your  members  servants 
to  righteousness,  unto  holiness.  For  when 
ye  were  the  servants  of  sin,  ye  were  free  from 
righteousness.  What  fruit  had  ye  then  in 
those  things,  whereof  ye  are  now  ashamed  ? 
for  the  end  of  those  things  is  death.  But 
now,  being  made  free  from  sin,  and  become 
servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life.  For 
the  wages  of  sin  is  death :  but  the  gift  of 
God  is  eternal  life,  through  Jesus  Christ  our 
Lord.  (66.) 

the  apostle  having  shewed  the  new  converted  Ro- 
mans the  efficacy  of  Christ's  death,  for  the  killing 
of  sin,  and  the  virtue  of  his  resurrection  for  the 
quickening  of  them  to  a  life  of  righteousness,  he 
exhorts  them  to  a  conformable  practice.  To  which 
end,  he  here  in  the  close  of  the  chapter  accommo- 
dates himself  to  their  Weakness,  and  labours  to 
convince  them  of  the  great  danger  of  their  former 
sinful  courses,  and  likewise  of  the  safety  and  hap- 
piness that  is  to  befound  in  the  ways  of  righteous- 
ness. Dr.  Hole. 

(66.)  In  drawing  a  comparison  in  this  passage 
between  a  state  of  sin  and  holiness,  St.  Paul  does 
not  set  himself  here  to  prove,  as  might  most  easily 
be  proved,  that  the  toil  and  drudgery  of  a  course  of 
vice  is  insupportable:   and  that  men  would  have 
unanswerable  objections  to  religion,  should  it  im- 
pose upon  us  commands,  m  any  degree  so  slavish 
and  tyrannical  as  our  own  lusts  and  passions  do ; 
hut,  as  he  is  treating  with  converts,  that  had  broken 
their  chains,  and  asserted  their  native  liberty,  he 
therefore  contents  himself  with  the  mention    of 
such  consequences,  as  that  service,  even  when  for- 
saken, does  naturally  produce.     Of  these  one  pre- 
sent and  inseparable  effect  is  "shame  ;"  which,  to 
a  mind  of  any  ingenuity,  must  needs  be  very  gra- 
ting and  terrible  :  for  what  can  make  a  man  amends 
for  the  continual  reproaches  of  his  own  breast,  and 
the  reflections  of  having  long  persisted  in  facts 
which  cannot  be  remembered  without  the  utmost 
confusion  ?     On  the  contrary,  when  we  are  happi- 
ly got  loose  from  this  tyranny,  and  become  our 
own  men,  reason  never  fails  to  justify,   nor  con- 
science to  applaud,  our  better  choice.     And  these 
are  satisfactions  so  suited  to  human  nature,  that  all 
the  commendations,  nay,  all  the  honours  and  re- 
wards, capable  of  being  bestowed  by  the  whole 
world  upon  an  ill  action,  are  not  an  equivalent  for 
the  private  pleasure  and  peace,  which  result  from 
a  testimony  within,  borne  even  to  the  most  tradu- 
ced, afflicted,  and  persecuted  virtue. 

Again;  the   "end  of  these   things  is  death;" 
death  of  the  body,  even  when  renounced  and  ip- 


2G8 


THE  SEVENTH  SUNDAY  AFTER  TRINITY. 


The  Gospel.  St.  Mark  viii.  1 . 
IN  those  days  the  multitude  being  very 
great,  and  having  nothing  to  eat,  Jesus  call- 
ed his  disciples  unto  him,  and  saith  unto 
them,  I  have  compassion  on  the  multitude, 
because  they  have  now  been  with  me  three 
days,  and  have  nothing  to  eat:  and  if  I 
send  them  away  fasting  to  their  own  houses, 
they  will  faint  by  the  way  :  for  divers  of 
them  came  from  far.  And  his  disciples  an- 
swered him,  From  whence  can  a  man  satisfy 
these  men  with  bread  here  in  the  wilder- 
ness ?      And  he  asked   them,   How  many 

periled  of:  but  otherwise  death,  that  is,  infinite 
and  irreversible  misery  of  body  and  soul  both.  And 
what  a  lamentable  consideration  is  this,  that  after 
inconceivable  labour  and  pain,  a  man  hath  not  on- 
ly purchased  reproach  and  self-condemnation,  but 
ensured  to  himself  remorse  and  torment,  without 
interval  or  end  ?  Whereas,  bv  employing  his 
time  in  the  gentle  and  agreeable  service  of  God,  he. 
acts  every  day  more  and  more  in  compliance  with 
the  dictates  of  reason,  advances  and  improves  hu- 
man nature,  exults  and  triumphs  with  inward  peace 
and  joy,  which  carry  him  through  his  work  with 
alacrity  and  delight ;  but  when  that  work  is  brought 
to  a  conclusion,  he  is  paid,  and  overpaid,  for  all  the 
diflSculties  in  it,  by  a  bliss,  of  which  all  his  former 
satisfactions  were  foretastes  and  pledges :  a  bliss 
therefore  styled  "life,"  because  all  that  is  dear  and 
desirable,  is  implied  and  included  in  it ;  and  a  bliss 
that  is  life  indeed,  because  subject  to  no  decay 
from  within,  nor  to  any  destruction  from  without. 

There  is  yet  one  very  remarkable  circumstance 
behind,  greatly  to  the  advantage  of  a  holy  life.  It 
IS  that  the  "  death "  inflicted  upon  sin  is  the 
"  wages  "  of  it;  what  God  hath  expressly  threaten- 
ed and  given  men  sufficient  warning  of;  and  there- 
fore what  they,  who  know  beforehand  upon  what 
terms  they  enslave  themselves,  and  Avho  have  so 
many  assistances  and  opportunities  put  into  their 
hands  of  being  free  and  happy,  do  by  their  obsti- 
nacy deserve.  But  the  "  eternal  life,"  awarded  to 
good  men,  is  what  the  very  best  of  them  neither  do, 
nor  ever  can  deserve.  For  what  can  we  deserve 
of  reward  hereafter  for  embracing  that  virtue  which 
so  amply  rewards  its  own  practice  here  1  How 
can  a  happiness  be  strictly  merited,  between  the 
eternity  whereof,  and  the  very  short  term  we  serve 
for  it,  there  is  no  manner  of  proportion  ?  What 
claim  can  an  obedience  lay,  which  is  interrupted 
with  multitudes  of  backslidings  and  neglects,  each 
whereof  would  in  rigour  evacuate  its  title  ?  We 
may  indeed  deserve  our  punishments,  because  sin 
IS  our  own,  entirely  our  own  act ;  but  can  we,  with 
any  good  sense,  be  said  to  deserve  a  recompense, 
4nd  such,  a  recompense,  for  acts,  not  entirely,  not  ori- 


loaves  have  ye?  And  they  said.  Seven. 
And  he  commanded  the  people  to  sit  down 
on  the  ground  :  and  he  took  the  seven  loaves, 
and  gave  thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them  ;  and  they  did 
set  them  before  the  people.  And  they  had 
a  fev/  small  fishes  ;  and  he  blessed,  and  com- 
manded to  set  them  also  before  them.  So 
they  did  eat,  and  were  filled.  And  they 
took  up  of  the  broken  meat  that  was  left, 
seven  baskets.  And  they  that  had  eaten 
were  about  four  thousand.  And  he  sent 
them  away.  (67.) 

ginally,  ours  ;  and  that  at  his  hands  too,  whose  free 
grace  and  good  spirit  it  is  that  worketh  in  us  both  the 
Avilland  the  deed  ?  Most  justly,  therefore,  doth  the 
apostle  put  the  difi'erence  here  between  "  wages  " 
and  "  gift :"  that  is  the  effect  of  justice,  this  of  boun- 
ty ;  a  bounty  not  inclined  by  any  consideration 
moving;  it  on  our  part;  but  redounding  to,  and  des- 
cending upon  us,  by  and  for  the  sake  of  a  person 
who  hath,  it  must  be  confessed,  merited  it  to  the 
uttermost :  even  Jesus  Christ,  whose  servants  we 
are,  v/ho  condescended  to  purchase  it  at  the  price 
of  his  own  blood  :  and  therefore  not  unto  us  be  the 
praise,  or  any  part  of  it,  but  unto  him  be  honour,  and 
glory, and  thanks,  "for  tliis  his  unspeakable  gift." 

Dean  Stanhope. 

(67.)  Since  the  necessities  of  our  brethren  in 
want  are  by  far  more  and  greater,  than  the  liberality 
of  the  wealthiest  and  most  open-handed  men  can 
possibly  supply  ;  it  is  absolutely  necessary  that  we 
should  make  some  distinction.  Wherein  we  shall 
do  well  to  imitate  our  Lord's  conduct,  as  exempli- 
fied by  this  miracle,  in  the  following  particulars. 

That  we  generally  bestow  our  charity  upon  such, 
as  are  least  in  a  condition  of  sustaining  themselves ; 
for  that  which  the  desert  was  to  these  multitudes, 
the  same  in  effect  are  old  age,  maimed  limbs,  long 
sickness,  multitude  of  helpless  children,  and  the 
calamities  which  more  immediately  and  visibly 
come  from  the  hand  of  God,  to  the  poor  in  general. 
They  disable  them,  I  mean,  from  furnishing  them- 
selves by  painful  labour  and  honest  industry  ;  and 
in  so  doing,  they  lay  them  at  our  doors,  and  charge 
us  with  them ;  but  as  for  them,  Avhom  pride  or 
profusion,  sloth  or  vice,  have  reduced  ;  them,  who 
continue  poor  only  because  they  will  not  take  any 
trouble  to  be  otherwise :  the  laws  of  God  have  not 
commanded,  and  those  of  men  wisely  discounte- 
nance, the  same  compassion  for  such.  To  'them, 
Avho  make  wandering  and  beggary  a  trade,  and 
choose  the  shame,  but  ease,  of  that,  before  an  hon- 
est and  laborious  Uvelihood,  the  best  and  truest 
charity,  is  what  Solomon,  and  our  own  laws  have 
prescribed,  "  a  scourge  for  the  sluggard,  and  a  rod 
for  the  fool's  back."      Want,   then,  involuntiry 


THE  EIGHTH  SUNDAY  AFTER  TRINITY. 


269 


Ehc  35iijhtli  SunTraj)  after  3rrinitj>. 

(68.) 
77ie  Collect. 

O  GOD,  whose  never  failing  providence 
ordereth  all  things,  both  in  heaven  and 
earth  ;  we  humbly  beseech  thee  to  put  away 
from  us  all  hurtful  things,  and  to  give  us 
those  things  which  are  profitable  for  us, 
through  Jesus  Christ  our  Lord.     Amen. 

The  Epistle.     Rom.  viii.  12. 

BRETHREN,  we  are  debtors  not  to  the 
flesh  to  live  after  the  flesh  :  for  if  ye  live  af- 
ter the  flesh,  ye  shall  die  ;  but  if  ye  through 

want,  is  the  proper  recommendation  to  our  pity 
and  relief.  And  this  is  to  be  rated,  not  always 
according  to  what  men  stand  in  need  of,  but  some- 
times according  to  the  circumstances  from  which 
they  are  fallen:  not  always  according  to  what  they 
endure,  but  often  by  their  being  more  or  less  desti- 
tute of  remedies  and  helps  against  it.  This  gives 
the  widow  and  the  fatherless,  the  outcast  and  the 
stranger,  a  double  title  to  our  pity  ;  if  their  neces- 
sities be  the  same  with  those  of  other  persons,  who 
yet  have  relations  and  friends,  to  assist  and  take 
care  of  them. 

Once  more,  this  action  of  our  Lord  instructs  us, 
that  it  suffices,  if  our  charity  minister  to  present 
necessities ;  without  thinking  itself  obliged  to  pro- 
vide either  that  which  is  superfluous,  or  so  much  as 
may  arm  men  against  future  contingencies.  It  shiws 
us  too,  that  managery  is  an  ornament,  and  an  ad- 
vantage to  our  charity.  And  to  this  purpose  that 
advice  of  St.  Paul  is  highly  commendable,  that 
men  would  contrive  their  distributions  so,  as  to  be 
regular  and  easy,  by  "  laying  up  in  store  of  that 
which  God  hath  prospered  them  with,"  (1  Cor. 
xvi.  2,)  as  their  afiairs  will  permit.  Thus  would 
our  alms  be  always  in  readiness,  and  the  poor  would 
have  a  separate  purse :  a  fund  that,  by  rising  in- 
sensibly, would  be  parted  with  less  grudgingly ;  a 
tribute  due  for  our  successes;  a  most  reasonable  re- 
turn to  Him,  from  whom  we  receive  our  all ;  nay, 
who  condescends  to  accept  a  part  of  his  own 
again,  as  not  only  paid  back,  but  given  to  himself; 
and  who  will  not  fail  in  his  own  time  and  way  to 
recompense  it  accordingly,  either  before,  or  at,  the 
last  great  day  of  account.  Dean  Stanhope. 

(68.)  The  Collect  for  the  day  beseeches  God, 
whose  never-failing  providence  ordereth  all  things, 
both  in  heaven  and  earth,  to  put  away  from  us  all 
hurtful  things,  and  to  give  us  those  things  which 
be  profitable  for  us. 

Now  the  things  hurtful  to  us  are  chiefly  the 
works  of  the  flesh,  which  lead  us  to  death  and 
damnation;  and  the  things  profitable  for  us  are 


the  Spirit  do  mortify  the  deeds  of  the  body, 
ye  shall  live.  For  as  many  as  are  led  by  the 
Spirit  of  God,  they  are  the  sons  of  God. 
For  ye  have  not  received  the  spirit  of  bon- 
dage again  to  fear ;  but  ye  have  received 
the  spirit  of  adoption,  whereby  we  cry,  Abba, 
Father.  The  Spirit  itself  beareth  witness 
with  our  spirit  that  we  are  the  children  of 
God.  And  if  children,  then  heirs  ;  heirs  of 
God,  and  joint-heirs  with  Christ :  if  so  be 
that  we  sufler  with  him,  that  we  may  be 
also  glorified  together.  (69.) 

The  Gospel.     St.  Matt.  vii.  15. 
BEWARE  of  false  prophets,  which  come 

the  fruits  of  the  Spirit,  which  lead  to  life  and  salva- 
tion. Accordingly  the  Epistle  for  the  day  treats  of 
both  these,  exhorting  us  to  put  away  the  one,  and 
to  put  on  the  other. 

The  Gospel  is  another  part  or  portion  of  our 
blessed  Saviour's  sermon  on  the  mount,  wherein 
he  cautions  his  disciples  and  followers  against  false 
prophets  and  teachers ;  letting  them  know  the  man- 
ner and  ends  of  their  coming,  and  giving  them 
some  marks  of  distinction  to  discover  and  discern 
them  by.  Dr.  Hole. 

(69.)  From  this  Epistle  v/e  are  instructed  in  the 
following  lessons. 

1.  From  our  not  being  debtors  to  the  flesh,  we 
are  taught  to  abandon  all  the  sinful  lusts  and  de- 
sires of  it,  and  that  too  upon  pain  of  death  and 
damnation ;  for,  if  we  live  after  the  flesh,  we  shall 
die.  Indeed  to  satisfy  the  ordinary  and  natural 
cravings  of  the  flesh,  is  necessary  to  preserve  our 
bodily  life  ;  and  to  gratify  the  unlawful  and  irregu- 
lar motions  of  it,  will  bring  upon  us  death  temporal 
and  eternal. 

2.  Being  debtors  to  live  after  the  Spirit,  let  us 
labour  to  discharge  that  obligation,  by  giving  up 
ourselves  to  the  guidance  and  conduct  of  God's 
Holy  Spirit,  following  the  direction  of  his  light,  and 
the  influence  of  his  grace  in  all  our  ways.  This 
is  to  walk  "  worthy  of  the  vocation  wherewith  we 
are  called,"  and  to  "  walk  as  becometh  the  Gospel 
of  Christ ;"  which  will  stand  the  trial  of  the  last 
day,  and  secure  to  us  the  reward  of  eternal  life  ; 
"  for  there  is  no  condemnation  to  them  that  are  in 
Christ  Jesus,  who  walk  not  after  the  flesh,  but  af- 
ter the  Spirit." 

3.  From  the  great  privilege  of  sonship  granted 
to  all  such,  we  may  learn  to  behave  ourselves  as 
the  sons  and  children  of  God.  The  duty  of  chil- 
dren, we  know,  is  to  love  their  parents  with  a 
hearty  and  entire  affection  ;  to  show  to  them  obe- 
dience ;  to  place  a  trust  and  confidence  in  them, 
and  a  dependence  upon  their  care  and  proTision 
for  them ;  and  in  like  manner  should  we  consider 


y 


270 


THE  NINTH  SUNDAY  AFTER  TRINITY. 


to  you  in  sheep's  clothinof,  but  inwardly  mey 
are  ravening  wolves.  Ye  shall  know  them 
by  their  fruits :  do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  ?  Even  so  every 
good  tree  briiigeth  forth  good  fruit ;  but  a 
corrupt  tree  bringeth  forth  evil  fruit.  A 
good  tree  cannot  bring  forth  evil  fruit ; 
neither  can  a  corrupt  tree  bring  forth  good 
fruit.  Every  tree  that  bringeth  not  forth 
good  fruit  is  hewn  down,  and  cast  into  the 
nre.  AVherefore  by  their  fruits  ye  shall 
know  them.  Not  every  one  that  saith  unto 
me,  Lord,  Lord,  shall  enter  into  the  kingdom 
of  heaven  ;  but  he  that  doeth  the  will  of  my 
Father,  who  is  in  heaven.  (70.) 


E\it  Minth  Simtieig  after  ^TrCnitj). 

(71.) 

The  Collect. 

GRANT  to  us,  Lord,  we  bessech  thee, 

the  spirit  to  think  and  do  always  such  things 

as  are  right :  that  we,  who  cannot  do  any 

that  is  good  without  thee,  may  by  thee  be 

it  our  bounden  duty  to  love,  to  show  our  obedience 
to,  and  to  place  our  trust  and  confidence  in,  our 
heavenly  Father. 

4.  From  God's  making  all  his  sons  heirs,  we 
learn  the  exceeding  great  honour  and  dignity,  to 
which  Christianity  brings  its  followers ;  it  makes 
them  heirs  at  present,  and,  if  they  act  in  a  manner 
worthy  of  their  Christian  profession,  will  shortly 
enter  them  into  the  possession  of  a  kingdom,  and 
that  not  an  earthly  fading  kingdom,  that  soon  van- 
ishes away,  but  a  kingdom  in  heaven,  that  never 
can  be  moved  or  taken  from  them.  "  Now  are  we 
the  sons  of  God,"  saith  the  apostle,  "  but  it  doth 
not  yet  appear  what  we  shall  be ;  this  we  know, 
that  when  he  shall  appear,  we  shall  appear  with 
him  in  glory."  Dr.  Hole. 

(70.)  Our  Saviour  in  this  passage  warns  his  dis- 
ciples against  two  sorts  of  deceivers ;  "  false 
Christs,"  or  such  as  should  pretend  to  be  the  Mes- 
siah ;  "  false  prophets,"  or  such  as  should  pretend 
to  own  Christianity,  but  should  draw  persons  away 
from  the  simplicity  of  the  Gospel.  The  ground 
of  his  caution  is,  "  they  come  in  sheep's  clothing, 
but  inwardly  are  ravening  wolves :"  that  is,  they 
make  fair  pretences  to  strictness  in  religion,  with 
which  their  real  character  is  at  variance.  Hence 
we  may  learn, 

1.  That  such  as  go  about  to  seduce  others,  usu- 
ally pretend  to  extraordinary  measures  of  sanctity 
themselves,  that  they  may  raise  an  admiration 
among  those,  who  judge  of  saints  more  by  their 
looks  than  their  lives;  more  by  their  expressions 
than  their  actions.    What  pious  looks  and  devout 


enabled  to  live  according  to  thy  will,  through 
Jesus  Christ  our  Lord.     Ameji. 

The  Epistle.  1  Cor.  x.  L 
BRETHREN,  1  would  not  that  ye  should 
be  ignorant  how  that  all  our  fathers  were 
under  the  cloud,  and  all  passed  through  the 
sea  ;  and  were  all  baptized  unto  Moses  in 
the  cloud,  and  in  the  sea ;  and  did  all  eat 
the  same  spiritual  meat,  and  did  all  drink 
the  same  spiritual  drink  ;  (for  they  drank  of 
that  spiritual  Rock  that  followed  them  ;  and 
that  Rock  was  Christ.)  But  with  many  of 
them  God  was  not  well  pleased ;  for  they 
were  overthrown  in  the  wilderness.  Now 
these  things  were  our  examples,  to  the  in- 
tent we  should  not  lust  after  evil  things,  as 
they  also  lusted.  Neither  be  ye  idolaters,  as 
were  some 'of  them:  as  it  is  written,  The 
people  sat  down  to  eat  and  drink,  and  rose 
up  to  play.  Neither  let  us  commit  fornica- 
tion, as  some  of  them  committed,  and  fell 
in  one  day  three  and  twenty  thousand.  Nei- 
ther let  us  tempt  Christ,  as  some  of  them 
also   tempted,  and  were  destroyed  of  ser- 

gestures  ;  what  long  prayers  and  frequent  fastings, 
were  observed  by  the  hypocritical  Pharisees,  be- 
yond what  Christ  and  his  disciples  ever  practised ! 
2.  From  the  rule  laid  down  by  our  Saviour,  "  by 
their  fruits  ye  shall  know  them,"  we  may  learn, 
that  the  best  method  that  we  can  take  for  judging 
of  teachers  pretending  to  be  seat  by  God,  is  to  ex- 
amine the  design  and  tendency  of  their  doctrines, 
and  the  course  and  tenor  of  their  conversations. 
Good  teachers,  like  good  trees,  will  bring  forth 
"the  good  fruits"  of  truth  and  holiness:  but  evil 
men  and  seducers,  like  corrupt  trees,  will  bring  forth 
error  and  wickedness  in  their  Ufe  and  doctrine. 

BURKITT. 

(71.)  The  Collect  for  this  day  beseeches  God  to 
grant  to  us  his  Spirit :  to  think  and  do  always  such 
things  as  be  rightful,  that  we,  who  cannot  do  any 
thing  that  is  good  without  iiim,  may  by  him  be  en- 
abled to  live  according  to  his  wiU.  Accordingly, 
the  Epistle  for  the  day  teaches  us  to  think  aright 
concerning  the  Church,  both  under  the  Law  and 
under  the  Gospel ;  and  likewise  to  do  aright  by  the 
directions  of  it  under  both  dispensations.  And  be- 
cause, of  ourselves,  we  can  neither  think  nor  do  as 
God  would  have  us,  we  are  to  implore  the  assist- 
ance of  his  Holy  Spirit,  to  enable  us  to  please  him 
in  both.  Lest  Christians  now  should  boast  of  higher 
and  greater  privileges  than  the  Jews  had  of  old, 
and  so  be  exalted  above  measure  by  the  abundance 
of  the  Gospel  revelations  ;  the  apostle  tells  them, 
that  the  Israelites  of  old  were  the  people  of  God 
as  well  as  we,  and  had  the  like  favours  and  miracu- 
lous works  vouchsafed  to  them  under  the  Law,  as 


THE  NINTH  SUNDAY  AFTER  TRINITY. 


271 


pents.  Neither  murmur  ye,  as  some  of  them 
also  mwrmured,  and  were  destroyed  of  the 
destroyer.  Now  all  these  things  happened 
unto  them  for  ensamples  :  and  they  are 
written  for  our  admonifion,  upon  whom  the 
ends  of  the  world  are  come.  Wherefore  let 
him  that  thinketh  he  standeth  take  heed, 
lest  he  fall.  There  hath  no  temptation  taken 
you  but  such  as  is  common  to  man  :  but 
God  is  faithful,  who  will  not  suffer  you  to 
be  tempted  above  that  ye  are  able  ;  but 
will  with  the  temptation  also, make  a  way  to 
escape,  that  ye  may  be  able  to  bear  it.  (72.) 
The  Gospel.  St.  Luke  xvi.  1. 
JESUS  said  unto  his  disciples,  There  was 
a  certain  rich  man  who  had  a  steward  ;  and 
the  same  was  accused  unto  him,  that  he  had 
wasted  his  goods.  And  he  called  him,  and 
said  unto  him.  How  is  it  that  I  hear  this  of 
thee  ?  Give  an  account  of  thy  stewardship  ; 
(or  thou  mayest  be  no  longer  steward.  Then 

are  now  afforded  to  us  under  the  Gospel;  and  as 
they  were  punished  for  their  ingratitude  and  abuse 
of  God's  mercies,  so  we  may  not  hope  to  go  un- 
punished, if  we  run  into  the  like  enormities. 

In  the  Gospel  for  the  day  we  are  presented  with 
the  parable  of  the  master  and  the  unjust  steward  : 
in  which  are  figuratively  represented  to  us,  1.  The 
great  bounty  and  goodness  of  God  in  dispensing 
his  blessings.  2.  The  great  injustice  and  unfaith- 
fulness of  men  in  wasting  and  abusing  them.  3.  The 
great  danger  and  difficulties  that  ensue  upon  so  do- 
ing. And,  4.  The  best  means  to  prevent  these  evils, 
and  to  turn  the  good  things  to  a  better  account. 

Dr.  Hole. 

(72.)  The  history  of  Moses,  as  referred  to  in  the 
several  instances  mentioned  in  this  Epistle,  leads 
us  to  examples  of  God's  severity,  even  upon  his 
chosen  and  covenanted  people;  and  shews,  that 
Christians  cannot,  by  bemg  such,  promise  them- 
selves exemption  from  the  like  judgments,  if  they 
shall,  by  the  like  disobedience,  render  themselves 
obnoxious  to  his  angry  justice.  But  the  inference, 
which,  in  the  infancy  of  the  Christian  Church,  St. 
Paul  could  ground  upon  parity  of  reason,  and  in 
comparison  with  the  Jews  only  ;  we,  in  these  lat- 
ter ages,  may  strengthen  from  matter  of  fact ;  and 
events  that  have  already  befallen  this  Christian 
Church  itself.  The  parts  of  it,  once  most  con- 
spicuous and  flourishing  for  soundness  of  faith,  and 
piety  of  life,  have  long  since  been  overrun  with 
Mahometism  and  barbarity.  The  light  of  the 
Gospel  is  taken  away  from  them,  and  they  are 
once  more  given  up  to  the  blackest  darkness  of  sin 
and  infidelity.  Nor  is  the  case  thus  with  whole 
nations  only,  who  have  been  abandoned  by  God, 
after  having  first  abandoned  themselves  to  wicked- 


the  steward  said'within  himself.  What  shall 
I  do  ?  for  my  lord  talieth  away  from  me  the 
stewardship  :  I  cannot  dig ;  to  beg  I  am 
ashamed.  I  am  resolved  what  to  do,  that 
when  I  am  put  out  of  the  stewardship, 
they  may  receive  me  into  their  houses.  So 
he  called  every  one  of  his  lord's  debtors  unto 
him,  and  said  unto  the  first.  How  much 
owest  thou  unto  my  lord  ?  And  he  said,  An 
hundred  measures  of  oil.  And  he  said  tinto 
him.  Take  thy  bill,  and  sit  down  quickly, 
and  write  fifty.  Then  said  he  to  another, 
And  how  much  owest.  thoti  ?  And  he  said. 
An  hundred  measures  of  wheat.  And  he  said 
unto  him.  Take  thy  bill,  and  write  fourscore. 
And  the  lord  commended  the  unjust  stew- 
.ard,  because  he  had  done  wisely  :  for  the 
children  of  this  world  are  in  their  genera- 
tion wiser  than  the  children  of  light.  And  I 
say  unto  you.  Make  to  yourselves  friends  of 
the  mammon  of  unrighteousness  ;  that,  when 

ness ;  but,  Avhere  the  truth  is  still  professed,  with 
private  persons,  also,  whose  punishments  resemble 
those  of  the  Israelites,  where  their  transgressions 
have  done  so.  For  how  often  does  the  wisdom  of 
Providence  exert  itself,  in  undoing  men  by  their 
own  fooHsh  choice  ?  How  common  a  thing  is  it, 
for  the  sensual  and  the  worldly  to  have  his  inordi- 
nate desires  gratified  to  his  manifest  detriment; 
and  those  honours,  or  riches,  or  pleasures,  which 
he  sought,  as  the  most  desirable  blessings  of  life, 
made  his  curse,  and  his  ruin?  How  frequently  do 
discontent  and  distrust,  weariness  and  impatience, 
delay,  or  utterly  put  by,  those  good,  and  hasten  or 
occasion  those  evil  things,  which,  by  waiting  the 
leisure,  and  submitting  to  the  methods,  of  the  great 
Governor  of  the  world,  would  be  ordered  infinitely 
more  to  our  advantage  ?  But  especially  (which  is 
the  punishment,  common  to  all  the  instances  of 
disobedience  recited  in  this  Scripture,  and  which 
indeed  is  the  heaviest  of  them  all)  how  certain  are 
the  vicious  dispositions  and  practices,  contrary  to 
our  vows  and  our  duty,  to  bring  us  under  that  com 
mon  fate  of  the  rebellious  Israelites,  of  being  ex- 
cluded the  land  of  promise :  and  so,  whatever  be 
our  portion  in  the  wilderness  of  this  world,  to  cut 
ofi"  all  access  to  the  heavenly  Canaan  1 

In  one  word,  no  covenant  can  be  more  solemn 
and  express,  than  that  between  God  and  his  an- 
cient people.  No  promises  on  his,  no  engagements 
on  man's  part,  more  firm.  The  marks  and  miracu- 
lous appearances  of  his  presence  and  favour  were 
then  as  evident  and  as  glorious ;  their  privileges 
and  deliverances  were  as  distinguishing  and  valua- 
ble, as  the  condition  of  that  Church  could  admit. 
Yet,  all  this  notwithstanding,  when  they  so  foully 
violated  their  part,  they  did  at  the  same  time  re- 


272 


THE  TENTH  SUNDAY  AFTER  TRINITY. 


ye  fail,  they  may  receive'you  into  everlast- 
ing habitations.  (73.) 


Eht  ^Tcntfi  SuntJcie  after  ^rrtnttg. 

(74.) 
The  Collect. 
LET  thy  merciful  ears,  O  Lord,  be  open 
to  the  prayers  of  thy  humble  servants  ;  and 
that  they  may  obtaui  their  petitions,  make 
them  to  ask  such  things  as  shall  please  thee, 
through  Jesus  Christ  our  Lord.     Amen. 

The  Epistle.     1  Cor.  xii.  1 . 

CONCERNING  spiritual  gifts,  brethren, 
I  would  not  have  you  ignorant.  Ye  know 
that  ye  were  Gentiles,  carried  away  unjo 
these  dumb  idols  even  as  ye  were  led. 
Wherefore  I  give  you  to  understand,  that  no 
man,  speaking  by  the  Spirit  of  God,  calleth 

lease  God  of  his.  They  therefore,  from  the  most 
signal  monuments  of  the  divine  goodness  and  mer- 
cy, becoming  by  their  own  perverseness  the  most 
stupendous  monuments  of  wrath  and  vengeance, 
have  furnished  us  with  abundant  ground  for  that 
inference  at  the  12th  verse,  "  Wherefore  let  him 
that  thinketh  he  standeth  take  heed  lest  he  fall." 

Dean  Stanhope. 
(73.)  This  parable  sets  before  us  a  steward, 
about  to  be  dismissed  from  that  gainful  office,  for 
his  improvident  behaviour  in  it.  This  melancholy 
prospect  puts  him  upon  contriving,  how  to  secure 
himself  a  future  maintenance  at  his  masters  cost. 
The  method  chosen  for  this  purpose  was  to  deal 
secretly  with  his  lord's  debtors,  and,  by  making 
false,  but  favourable  entries,  into  their  books  of  ac- 
count, to  engage  their  kindness  when  he  should 
stand  most  in  need  of  it,  as  a  grateful  return  for  the 
sums  thus  remitted  to  them.  In  this  practice  in- 
deed thete  was  great  dishonesty,  for  which  reason 
our  Saviour  calls  him  an  "unjust  steward;"  (ver. 
8  ;)  but  that  part  of  his  character,  not  falling  with- 
in the  compass  of  our  Lord's  design  in  propounding 
this  parable,  is  passed  over,  without  ^rther  notice 
taken  of  it.  Meanwhile  4iis  silence  in  that  point 
can  by  no  means  be  construed  into  approbation ; 
but  an  instruction  rather,  that,  in  the  interpretation 
of  parables,  we  are  to  content  ourselves  with  draw- 
ing such  consequences  from  thence,  as  their  sub- 
stance and  main  intent  naturally  lead  us  to  ;  with- 
out insisting  too  nicely  upon  circumstances  which 
are  incidental  only,  and  beside  the  purpose,  proper- 
ly to  be  served  by  them.  Now  that,  in  the  case 
before  us,  is  manifestly  to  provoke  our  imitation  of 
this  man's  wit  and  forecast;  who  so  dextrously 
laid  the  scheme  for  subsisting  hereafter,  by  the 
Tnanagement  of  a  trast,  whi«h,  although  a  present 


Jesus  accursed ;  and  that  no  man  can  say 
that  Jesus  is  the  Lord  but  by  the  Holy 
Ghost.  Now  there  are  diversities  of  gifts, 
but  the  same  Spirit.  And  there  are  differ- 
ences of  administrations,  but  the  same  Lord. 
And  there  are  diversities  of  operations,  but 
it  is  the  same  God  who  worketh  all  in  all. 
But  the  manifestation  of  the  Spirit  is  giv^en 
to  every  man  to  profit  withal.  For  to  one 
is  given  by  the  Spirit  the  word  of  wisdom  ; 
to  another,  the  word  of  knowledge  by  the 
same  Spirit ;  to  another,  faith  by  the  same 
Spirit ;  to  another,  the  gifts  of  healing  by 
the  same  Spirit ;  to  another,  the  working  of 
miracles ;  to  another,  prophecy  ;  to  another, 
discerning  of  spirits ;  to  another,  divers 
kinds  of  tongues  ;  to  another,  the  interpreta- 
tion of  tongues.  But  all  these  worketh  that 
one  and  the  selfsame  Spirit,  dividing  to  f\ 
every  man  severally  as  he  will.  (75.)  .i  -  j 

support,  yet  he  perceived  was  not  likely  long  to 
continue  so.  And  his  great  providence  and  appli- 
cation, so  agreeable  to  that  earnestness  of  thought 
and  care,  which  sticks  at  nothing  to  secure  the  so 
uncertain  advantages  of  this  world,  is  insinuated  as 
a  just  reproach  to  the  inconsideration  and  remiss- 
ness, which  even  they  who  ma^J  ;  iieir  principle 
and  profession  to  secure  tne  everlastmg  advantages 
of  another  world,  are  observed  to  be  guilty  of  in 
the  management  of  that  affair. 

Dean  Stanhope. 

(74.)  The  Collect  for  the  day  beseeches  the 
Lord  to  let  his  merciful  ears  be  open  to  the  prayers 
of  his  humble  servants,  and  that  they  may  obtain 
their  petitions,  to  make  them  ask  such  things  as 
shall  please  him.  And  that  we  may  be  the  better 
enabled  to  ask  such  things,  the  Epistle  of  the  day 
treats  "  concerning  spiritual  gifts,"  which  the  apos- 
tle here  declares  to  be  so  useful  and  so  necessary  a 
piece  of  knowledge,  that  he  would  by  no  means 
"  have  us  ignorant  of  it :"  and  to  the  end  that  the 
Christian  Church  might  be  rightly  instructed  in  so 
divine  and  excellent  a  subject,  he  here  treats  at 
large  of  the  nature,  the  Author,  the  number,  and 
the  use^of  these  spiritual  gifts.  Dr.  Hole. 

(75.)  Although  it  be  allowed  on  all  hands,  that 
the  gifts  mentioned  in  this  passage  are  those  mi- 
raculous ones,  which,  though  necessary  in  the  first 
ages  of  the  Church,  have  long  since  been  with- 
drawn, upon  that  necessity  ceasing ;  we  ought 
nevertheless  to  bear  in  mind,  that  there  are  also  in- 
stances and  gifts,  of  use  and  continuance  in  all 
ages  of  Christianity,  to  which  the  force  of  the 
apostle's  reasoning  extends  itself.  These  likewise 
are  the  gifts  of  God  ;  these  are  given  to  be  exer- 
cised for  promoting  his  glory,  and  the  good  of  man- 
kind ;  and  these  are  so  distributed,  that  every  man 


THE  TENTH  SUNDAY  AFTER  TRINITY. 


273 


The  Gospel.  St.  Luke  xix.  41. 
AND  whea  he  was  come  near,  he  beheld 
the  city,  and  wept  over  it,  saying',  If  thou 
hadst  known,  even  thou,  at  least  in  this  thy 
day,  tiie  things  which  belong  unto  thy 
peace  !  but  now  they  are  hid  from  thine 
eyes.  For  the  days  shall  come  upon  thee, 
that  thine  enemies  shall  cast  a  trench  about 
thee,  and  compass  thee  round,  and  keep  thee 
in  on  every  side,  and  shall  lay  thee  even  with 

may  be  in  some,  though  none  in  all,  respects  ser- 
viceable ;  but  all  have  their  particular  stations  and 
endowments,  in  which,  if  rightly  chosen,  and  dili- 
gently improved,  they  are  fitted  to  discharge  their 
duty,  by  bringing  honour  to  God  and  benefit  to  the 
world. 

It  is  also  presumed,  by  some,  that  St.  Paul  here, 
as  well  as  at  the  end  of  the  chapter,  speaks  of  gifts 
imparted  to.  and  exercised  by,  those  that  are  fre- 
quently distinguished  under  the  title  of  "  spiritual 
persons  ;"  such  as  bore  some  office  in  the  Church, 
or  administered  in  holy  things.  The  occasions, 
and  in  proportion  the  supplies,  of  these  persons,  no 
doubt,  were  greater  than  those  of  common  men. 
And  some  of  the  gifts,  specified  in  this  passage, 
seem  in  a  more  peculiar  manner  accommodated  to 
their  character.  But,  here  again  I  cannot  but  ap- 
prehend it  of  importance  for  every  Christian,  in 
what  capacity  soever,  to  think  himself  concerned. 
And  this,  without  all  controversy,  is  the  intent 
of  our  excellent  Church,  when  propounding  this 
Scripture,  in  the  yearly  Epistle  for  this  day,  to  the 
pious  meditation  of  all  her  children.  It  is,  that 
they  might  be  reminded  whence  their  good  gifts 
come  ;  awakened  to  a  conscientious  improvement 
of  them ;  thankful  for,  and  contented  with,  what 
they  have  received ;  humble  and  modest  in  their 
opinions  of  themselves ;  diligent  in  the  business  of 
their  particular  calUngs  ;  useful  and  profitable  to  the 
body  in  general ;  tender  and  respectful  to  their 
brethren ;  compassionate  to  their  failings,  liberal 
and  kind  to  their  wants,  and  glad  of  their  advanta- 
ges. For  these  are  the  good  quaUties  which  this 
Epistle  aims  at  promoting;  qualities,  which  it  is 
as  reasonable  for  us  to  cultivate,  as  we  are  bound 
by  our  religious  obligations  to  cultivate  them. 

Dean  Stanhope. 

(76.)  The  expression,  by  which  our  Saviour  here 
describes  the  place  dedicated  to  God's  worship, 
suggests  to  us  with  what  respect  the  Church  ought 
to  be  regarded,  considering  it,  1.  as  it  is  "  the 
house  of  God,"  and,  2.  as  it  is,  "  the  house  of 
prayer." 

1.  The   Church,   considered    as  God's    house, 

obliges  us  to  demean  ourselves  in  it,  as  under  God's 

more  immediate  presence  and  observation.     His 

presence  and  his  eyes,  no  doubt,  are  every  where; 

35 


theground,and  thy  children  within  thee:  and 
they  shall  not  leave  in  thee  one  stone  upon 
another ;  because  thou  knewest  not  the  time 
of  thy  visitation.  x\nd  he  went  into  the 
temple,  and  began  to  cast  out  them  that  sold 
therein,  and  them  that  bought,  saying  unto 
them,  It  is  written,  My  house  is  the  house 
of  prayer;  but  ye  have  made  it  a  den  of 
thieves.  And  he  taught  daily  in  the  temple. 
76.) 

but  yet  we  are  taught  to  believe,  that  he  manifests 
himself  in  some  places,  after  a  more  especial  man- 
ner than  in  others.  Not  that  we  attribute  to  these 
places  an  holiness  inherent  and  essential,  but  such 
/as  is  relative  only,  and  due  for  the  sake  of  their 
owner  and  inhabitant ;  and  therefore  all  aspersions, 
that  charge  such  respect  with  idolatry  or  supersti- 
tion, proceed  either  from  great  ignorance  or  great 
perverseness. 

2.  As  the  Church  is  a  "house  of  prayer,"  every 
man  should  be  careful  eflfectually  to  make  it  such 
to  himself;  that  the  offices,  performed  there,  may 
be  frequented  conscientiohsly,  and  joined  in  de- 
voutly. The  benefits  of  public  prayer  are  many 
and  great ;  and  our  petitions,  when  with  united 
force  ascending  to  heaven,  bid  much  fairer  for  ac- 
ceptance and  success,  than  any  of  the  most  vehe- 
ment importunities  of  a  single  and  sohtary  devo- 
tion: particularly  the  unanimous  and  uniform 
prayers  of  the  Church  express  the  unity  of  our 
faith,  our  mutual  charity,  our  joint  relation  to 
Christ  the  mystical  Head  of  this  body.  In  this  re 
gard,  prayer  and  sacraments  have  an  advantage 
above  reading,  or  hearing,  or  any  other  religious 
duties :  and  probably  this  may  be  one  main  reason 
why  God's  house  is  called  the  "  house  of  prayer ;" 
for  preaching  and  expounding  are  indeed  instruc 
tions  in  our  duty,  sent  from  God  for  our  good ;  but 
we  may  be  instructed  by  pious  advice,  and  useful 
books  at  home  :  we  may  likewise  pray  alone,  but 
we  cannot  do  the  one  or  the  other  alone  so  as  ta 
testify  to  the  world  our  communion  v/ith  Christ 
and  with  one  another,  like  the  same  things  done  in  the 
public  assemblies  of  Christians.  Hence  every  one 
should  make  a  conscience  of  improving  every  op 
portunity  for  such  prayers;  because  every  one  is 
obliged  to  acknowledge  that  spiritual  society,  the 
being  a  member  whereof  does  (originally  speaking) 
put  him  in  a  capacity  of  salvation. 

But  to  come  is  a  small  thing,  unless  we  join 
too;  join  with  our  hearts,  with  our  mouths,  with 
our  whole  bodies.  The  minister  pronounces  the 
petitions  in  the  people's  name  and  behalf;  but  let 
it  not  be  supposed,  that  he  will  be  heard  for  any 
who  neglect  to  pray  for  themselves.  Every  one, 
therefore,  should  repeat  the  confessions,  to  acknow- 
ledge his  own  sin  and  vileness ;  and  the  creeds,  to 


274 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY. 


S^iic  SlebcntH  Suntfan  after  ^Tvintts- 

(77.) 
The  Collect. 

O  GOD,  who  declarest  thy  ahnighty 
power  chiefly  ill  showino;  mercy  and  pity; 
mercifully  s^rant  unto  us  such  a  measure  of 
thy  jrraco,  that  we,  rnnninfr  the  way  of  thy 
coninumdments,  may  obtain  thy  gracious 
promises,  and  be  made  partakers  of  thy 
heavenly  treasure,  through  Jesus  Christ  our 
TiOrd.     Amen. 

The  Epistle.     1  Cor.  xv.  1.  (78.) 

BRETHREN,  I  declare  unto  you  the 
gospel  which  I  preached  unto  you,  which 
also  ye  have  received,  and  wherein  ye  stand  ; 
by  which  also  ye  are  saved,  if  ye  keep  in 
memory  what  I  preached  unto  you,  unless 
ye  have  believed  in  vain.  For  I  delivered 
unto  you,  first  of  all.  that  which  I  also  re- 
declare  and  confirm  his  own  faith  ;  and  the  Lord's 
Prayer,  to  call  God  Father  with  his  own  mouth. 
The  hearts  of  the  people  should  go  silently,  and 
reverently,  along  with  him,  in  all  the  other  parts  of 
the  service,  and  confirm  every  Collect  for  them- 
selves, by  expressing  the  earnest  desires  of  their 
souls,  in  a  distinct  and  hearty  Amen.  As  oft  as  he 
says,  "Let  us  pray,"  they  should  recollect  their 
wandering  thoughts,  louso  their  heavy  hearts,  and 
double  tlieir  vehemence  and  zeal.  And,  through- 
out all  the  Litanies  and  answers,  they  should  be 
very  diligent  to  do  their  part ;  esteeming  it  (as  in 
truth  it  is)  a  singular  privilege,  that  the  lay  mem- 
bers of  the  Church  of  England  have  a  greater 
share  allotted  to  them  in  her  ofliices,  than  those  pro- 
bably of  any  other  periuasion.  This  may  be  safe- 
ly affirmed  ;  that,  if  our  public  prayers  be  defective, 
it  must  be  on  the  part  of  those  that  use  them.  For 
the  Church  hath  taken  admirable  care  of  her  part : 
and,  by  the  prudent  constitution  of  a  most  excel- 
lent Liturgy,  gives  us  great  hopes  of  obtaining  the 
mercy,  which  we  are  directed  to  beg  in  the  Collect 
for  this  day.  Namely,  that  being  thus  taught  to 
"  ask  such  things  as  please  God,  his  merciful  ears 
will  be  open"  (and  may  they  ever  be  open)  '■  to 
the  prayers  oP'  us  "  his  humble  servants,  through 
Jesus  Christ  our  Lord."  Amen. 

Dean  Stanhope. 
(77.)  We  are  taught  to  pray  this  day  for  such  a 
measure  of  divine  grace,  that,  by  running  the  way 
of  God's  commandments,  we  may  obtain  his  gra- 
cious promises,  and  be  made  partakers  of  his  hea- 
venly treasure.  The  grace,  here  chiefly  prayed  for, 
is  the  grace  of  faith,  to  which  the  running  of  the 
ways  of  God's  commandments,  and  the  obtaining 
of  the  promises,  are  frequently  ascribed.    And  in 


ceived,  how  that  Christ  died  for  our  sins 
according  to  the  Scriptures ;  and  that  he 
was  buried  ;  and  that  he  rose  again  the 
third  day,  according  to  the  Scriptures  ;  and 
that  he  was  seen  of  Cephas ;  then  of  the 
twelve :  after  that,  he  was  seen  of  above 
five  hundred  brethren  at  once ;  of  whom 
the  greater  part  remain  unto  this  present ; 
but  some  are  fallen  asleep.  After  that  he 
was  seen  of  James  ;  then  of  all  the  apostles  : 
and  last  of  all  he  was  seen  of  me  also,  as  of 
one  born  out  of  due  time.  For  1  am  the 
least  of  the  apostles,  that  am  not  meet  to  be 
called  an  apostle,  because  I  persecuted  the 
church  of  (^od.  But  by  the  grace  of  God, 
I  am  what  I  am  ;  and  his  grace,  which  was 
bestowed  upon  me,  was  not  in  vain  ;  but  I 
laboured  more  abundantly  than  they  all : 
yet  not  I,  but  the  grace  of  God  which  was 
with  me.  Therefore,  whether  it  were  I,  or 
they,  so  we  preach,  and  so  ye  believed. 

this  we  may  be  the  more  confirmed  by  the  Epistle 
appointed  for  the  day  :  in  which  the  apostle  labours 
to  estahhsh  the  Corinthians  and  in  them  all  Chris- 
tians in  a  firm  belief  of  the  death,  burial,  and  resur- 
rection of  our  Saviour ;  which  he  the  rather  did, 
because  some  false  teachers  had  crept  in  among 
them,  who  denied  the  resurrection,  and  had  shaken 
the  faith  of  many  in  that  great  article,  as  some  iiave 
likewise  attempted  to  do  in  our  days. 

The  Gospel  for  the  day  sets  forth,  ia  a  parable, 
the  right  way  and  manner  of  praying  unto  God, 
and  the  certain  good  success  that  will  ensue  upon 
the  due  performing  of  it ;  as  also  a  wrong  way  of 
address  to  him,  too  often  used,  with  the  bad  issue 
and  unsuccessfulness  thereof.  Dr.  Hole. 

(73.)  The  assertion  of  our  Lord's  dying  and  ris- 
ing from  the  dead,  as  a  necessary  and  well-attest- 
ed article  of  the  Christian  faith,  which  is  contained 
in  the  former  part  of  this  Epistle,  having  been 
spoken  to  on  former  occasions ;  it  may  be  more 
useful  here  to  remark  on  the  latter  part,  which  is 
introduced  incidentally  by  the  apostle,  and  contains 
a  digression  concerning  himself.  In  this  he  hath 
left  us  an  example  of  these  following  virtues. 

1.  Of  humiUty,  and  a  mean  opinion  of  our  own 
performances,  even  when  highly  useful  and  com 
mendable  ;  in  allowing  to  others  their  just  praises 
and  deserts,  and  being  so  far  from  any  vain-glori- 
ous emulation,  or  detracting  from  their  worth,  as  to 
practise  that  modesty  and  "lowliness  of  mind" 
elsewhere  prescribed,  of  "  esteeming  others  better 
than  ourselves.  I  am  the  least  of  the  apostles,"  &c. 
Phil.  iL  3 ;  1  Cor.  xv.  9. 

2.  A  very  extraordinary  diligence  and  zeal,  to 
nrake  reparation  by  the  following  part  of  our  lives, 
for  any  omissions,  neglects,  or  notorious  crimes, 


THE  TWELFTH  SUNDAY  AFTER  TRINITY. 


/ 


Li 


'  if 


The  Gospel.  St.  Luke  xviii.  9. 
JESUS  spake  this  parable  unto  certain 
which  trusted  in  themseyes  that  they  were 
righteous,  and  despised  6thers  :  Two  men 
went  up  into  the  temple  to  pray  ;  the  one  a 
Pharisee,  and  the  other  a  publican.  The 
Pharisee  stood  and  prayed  thus  with  him- 
self: God,  I  thank  thee  that  I  am  not  as 
other  men  are,  extortioners,  unjust,  adulte- 
rers, or  even  as  this  publican  :  I  fast  twice 
in  the  week,  I  give  tithes  of  all  thatl  possess. 
And  the  publican,  standing  afar  off,  would 
not  lift  up  so  much  as  his  eyes  unto  heaven, 
but  smote  upon  his  breast,  saying,  God  be 
merciful  to  me  a  sinner.  I  tell  you,  this 
man  went  down  to  his  house  justified  rather 
than  the  other  :  for  every  one  that  exalteth 
himself  shall  be  abased  ;  and  he  tliat  hum- 
bleth  himself  shall  be  exalted.  (79.) 

whereby  our  consciences  have  been  wounded,  or 
the  cause  and  credit  o!'  truth  and  religion  may  have 
suffered  heretofore.  "  I  laboured  more  abundantly 
than  they  all^'  ver.  10. 

.3.  Even  when  this  change  and  reparation  shall 
be  made,  arrogating  no  merit  or  glory  to  ourselves, 
but  ascribing  the  whole  to  God's  goodness,  and  the 
operations  of  his  blessed  Spirit.  "By  the  grace  of 
God  I  am  what  I  am."  And  again,  "  Yet  not  I, 
but  the  grace  of  God  v/hich  was  with  me." 

In  all  these  particulars  we  shall  do  well  to  follow 
the  apostle ;  for  otherwise  we  shall  hardly  obtain 
God's  gracious  promises,  and  be,  made  partakers  of 
his  heavenly  treasure,  for  which  the  Collect  teaches 
us  to  pray.  Dean  Stanhope. 

(79.)  The  sum  of  the  instruction,  intended  to 
be  conveyed  by  this  parable,  amounts  to  thus  much. 
That,  however  men  may  mistake  themselves,,  or 
one  another,  "  God  always  hath  respect  unto  the 
lowly,  but  beholds  the  proud  afar  off;"  (Ps.  cxxxiii. 
6 :)  that  no  past  offences,  how  many,  Jiow  heinous, 
how  habitual  and  inveterate  soever,  will  shut  put 
from  his  pardon  any  sinner,  who  humbly  bewails 
and  heartily  forsakes  them  :  that  a  lofty  conceit  of 
our  own  sufficiency  differs  as  much  from  the  tes- 
timony of  a  truly  good  conscience,  as  the  swellings 
of  a  disease,  from  the  kindly  proportions  of  a  health- 
ful body;  that  a  theatrical  affectation  of  godliness, 
with  pride  and  uncharitableness,  and  disdainful 
judgment  of  others,  is  nearer  to  hell  than  a  profli- 
gate and  scandalous  course  of  life,  with  contrition, 
and  charity,  and  lowliness  of  spirit :  that  it  behoves 
U3  therefore  to  take  good  heed,  lest  even  the  most 
solemn  duties  of  religion  be  abused  and  turned 
against  us :  and  that  he  only  attends  upon  these  as 
he  ought,  who  really  mortifies  his  vanity  and  his 
passions,  and  brings  himself  to  be  more  humble, 
more  charitable,  more  sensible  of  his  own  failings, 


(80.) 

The  Colled. 
ALMIGHTY  and  everlasting  God,  who 
art  always  more  ready  to  hear  liian  we  to 
pray,  and  art  wont  to  give  m.ore  than  eit'ier 
we  desire  (81.)  or  deserve  ;  pour  down  upon 
us  the  abundance  of  thy  mercy,  forgiving  us 
those  things  whereof  our  conscience  is  afraid, 
and  giving  us  those  good  things  which 
we  are  not  worthy  to  ask,  but  through  the 
merits  and  mediation  of  Jesus  Christ  thy 
Son  our  Lord.     Amen. 

The  Epistle.     2  Cor.  iii.  4. 
SUCH  trust  have  we  through  Christ  to 
God-ward  :  not  that  we  are  sufficient  of  our- 
selves to  think  any  thing  as  of  ourselves ; 
but  our  sufficiency  is  of  God.      Who  also 

and  less  severe  upon  those  of  other  people  :  and, 
lastly,  that  the  proper  way  of  a  sinner's  applying 
for  mercy  and  grace,  (and  all  of  us  are  sinners,)  is, 
not  arrogantly  to  thank  God,  that  we  are  "not  as 
other  men  are ;"  but,  as  the  purest  of  Churches 
hath  directed  us,  "  meekly  to  acknowledge  our  vile- 
ncss,  and.  truly  to  repent  us  of  our  faults."  For 
our  good  Lord  hath  promised,  and  it  is  the  express 
design  of  this  parable  to  assure  us,  that  "  they, 
whose  consciences  by  sin  are  accused,  by  his  mer- 
ciful pardon  shall  be  absolved,  through  Jesus  Christ 
our  Saviour."  Dean  Stanhope. 

(80.)  The  Collect  for  this  day  puts  us  in  mind 
of  God  Almighty's  great  readiness  to  hear  our  pray- 
ers, and  to  give  more  than  we  desire  or  deserve  ; 
and  thence  teaches  us  to  implore  the  abundance  of 
his  mercy,  for  the  pardon  of  our  sins,  and  the  pour- 
ing out  of  his  graces  upon  us.  To  which  end,  the 
Epistle  for  the  day  speaks  of  putting  our  trust  in 
God  through  Jesus  Christ :  "  such  trust "  (saith 
the  apostle)  "  have  we  through  Christ  to  God- 
ward  :"  which  words  relate  chiefly  to  the  fideHty  of 
the  apostles  in  the  work  of  the  ministry,  and  the 
success  they  had  thereby,  Avhich  they  looked  upon 
as  their  greatest  glory,  and  needed  no  other  com- 
mendation ;  not  arrogating  any  thing  of  it  to  them- 
selves, but  ascribing  all  to  the  power  and  grace  of 
God ;  for  in  the  next  words  he  acknowledges 
their  utter  insufficiency  to  think  or  do  any  good 
thing  of  themselves;  saying,  "Not  that  we  are 
sufficient  of  ourselves  to  think  any  thing  as  of  our- 
selves:" to  which  he  adds  God  Almighty's  all- 
sufficiency  to  help  them ;  "but  our  sufficiency  is  of 
God."  "Which  they  found  in  the  exercise  of  a 
ministration  far  beyond  that  of  Moses,  as  plainly 
appears  from  the  sequel  of  this  Epistle. 

Dr.  Hole. 

The  subject  of  the  Gosuel  is  the  relation  of  a 


276 


THE  TWELFTH  SUNDAY  AFTER  TRINITY. 


hath  made  us  able  ministers  of  the  new  tes- 
tament ;  not  of  the  letter,  but  of  the  Spirit : 
for  the  letter  kilieth,  but  tlie  Spirit  giveth 
life.  Bat  if  the  ministration  of  death,  writ- 
ten and  engraved  in  stones,  was  glorious, 
so  that  the  cinldren  of  Israel  could  not  stead- 
fastly behold  the  (ace  of  Moses  for  tiie  glory 
of  his  countenance,  which  glory  was  to  be 
done  away  ;  how  shall  not  the  ministration 
of  the  Spirit  be  rather  glorious  ?  For  if  the 
ministration  of  condemnation  be  glory,  much 
more  doth  the  ministration  of  righteousness 
exceed  in  glory.  (82.) 

The  Gospel     St.  Mark  vii.  31. 
JESUS,  departing  from  the  coasts  of  Tyre 

miracle  wrought  bv  our  Saviour  on  the  person  of  a 
deaf  and  dunib  man,  who  was  thereby  healed  of 
both  his  infirmities.  Dr.  Hole. 

(81.)  It  may  be  saij,  that  we  often  offer  up  to 
God  such  general  requests,  as  include  all  particu- 
lars whatsoever.  How  then  can  God  be  said  to 
give  "more  than  we  desire?"  The  answer  is, 
that  the  expression  relates  to  such  requests,  as  are 
not  general  but  particular.  We  do  not  always 
know,  what  particular  things  are  most  fit  for  us  ; 
and  therefore  we  cannot  desire  those  things  in  par- 
ticular. So  that  though  we  do  desire  them  in  gen- 
eral terms,  when  we  beseech  God  to  give  us  what- 
ever we  stand  in  need  of;  yet  we  do  not  desire 
them  in  that  sense,  in  which  the  phrase  is  mani- 
festly understood  in  this  place.         Dr.  Bennet. 

(82.)  The  purport  of  this  day's  Epistle  may  be 
improved  into  the  following  lessons. 

1.  Our  great  weakness  and  inability  to  do  any 
thing  of  ourselves  may  serve  to  check  all  pride  and 
presumpiion,  and  to  keep  us  from  trusting  too  much 
to  our  own  strength.  He  that  relies  upon  his  own 
power,  leans  but  upon  a  broken  reed,  which  will 
fail  and  deceive  him.  2.  As  the  sense  of  our  in- 
suflSciency  should  keep  us  from  presumption  ;  so 
should  the  sense  of  the  sufficiency  we  have  of  God 
preserve  us  from  despair:  for  though  we  are  un- 
able to  do  any  thing  of  ourselves,  yet  "  his  grace  is 
sufficient  for  us  f  and  "  we  can  do  all  things 
through  Christ  that  strengthens  us  :"  who  is  never 
wanting  to  the  hearty  desires  and  endeavours  of 
his  people ;  for  he  is  ever  more  ready  to  hear  us, 
than  we  are  to  pray  to  him ;  and  the  returns  of  his 
goodness  far  exceed  both  our  desires  and  deserts. 
3.  This  discourse  may  teach  us  to  banish  all  vain 
conceit  of  merit,  and  to  ascribe  all  that  we  have, 
are,  or  can  do,  entirely  to  the  divine  bounty  ;  for  if 
all  our  sufficiency  be  of  God,  then  we  are  nothing 
of  ourselves,  and  consequently  can  merit  nothing 
at  God's  hands ;  for  he  that  can.  do  nothing  can 
deserve  nothing.    4.  If  all  our  sufficiency  be   of 


and  Sidon,  came  unto  the  sea  of  Galilee, 
through  the  midst  of  the  coast  of  Decapolis, 
and  they  bring  unto  him  one  that  was  deaf, 
and  had  an  impediment  in  his  speech  ;  and 
they  beseech  him  to  put  his  hand  upon  him. 
And  he  took  him  aside  fr-^.a  the  multitude, 
and  put  his  fingers  into  his  ears,  and  he  spit, 
and  touched  his  tongue  ;  and  looking  up  to 
heaven,  he  sighed,  and  saith  unto  him,  JEph- 
phatha,  that  is,  be  opened.  And  straight- 
way his  ears  were  opened,  and  the  string 
of  his  tongue  was  loosed,  and  he  spake  plain. 
And  he  charged  them  that  they  should  tell 
no  man  :  but  the  more  he  charged  them,  so 
much  the  more  a  great  deal  they  published 
it ;  and   were  beyond  measure  astonished, 

God,  then  let  us  thankfully  own  from  whence  we 
receive  it,  and  duly  employ  what  we  have  in  his 
service.  This  is  the  end  of  all  the  gifts  and  graces 
bestowed  upon  us,  that  we  should  use  them  to  the 
honour  of  God,  who  gave  them,  and  the  good  of 
them  for  whose  sake  they  were  given.  5.  Since 
this  sufficiency  is  derived  to  us  by  the  Gospel  cov- 
enant, we  learn  the  excellency  and  benefit  of  it 
above  the  legal  dispensation.  The  lav/  exacted 
duty,  but  afforded  no  strength  to  perform  it :  it  re- 
quired perfect  and  universal  obedience  to  all  its 
precepts,  and  pronounced  a  curse  upon  every  one 
that  continued  not  in  all  things  that  are  Avritten  ia 
the  book  of  the  law,  to  do  them  ;  but  gave  no  power 
to  keep,  nor  any  pardon  for  the  breach  of  them : 
for  which  reason  the  letter  of  the  law  is  said  to 
"  kill,"  and  the  law  itself  to  be  a  "  ministration  ot 
death  and  condemnation,"  because  it  left  men  in 
a  hopeless  and  helpless  state  without  any  reme- 
dy or  relief.  Whereas  the  Gospel,  on  the  other 
hand,  not  only  requires  duty,  but  promises  grace 
to  assist  and  enable  to  the  performance  of  it: 
and  therefore  as  the  Law  is  styled  ''  The  Letter," 
so  the  Gospel  is  styled  "  The  Spirit:"  the  one  is 
said  to  '•'  kill ;"  called  therefore  a  "  dead  letter ;" 
the  other  to  "give  life,"  called  therefore  "  the  min- 
istration of  the  Spirit  and  righteousness."  In  short, 
the  Gospel  relieves  us  from  the  curse  and  sen- 
tence of  the  law,  by  the  sanctifying  graces  and 
assistances  of  the  Holy  Spirit ;  it  requires  no  more 
than  it  gives  strength  to  perform;  it  accepts  of  sin- 
cerity, instead  of  perfect  obedience ;  and  if  we 
happen  to  fall  by  a  temptation,  it  helps  us  to  rise 
again  by  repentance.  And  therefore  we  should  bless 
God  for  making  this  new  covenant,  and  taking  us 
under  this  easy  and  gracious  dispensation;  "we 
are  not  under  the  law,"  saith  St.  Paul,  "  but  under 
grace  :"  for  which  we  have  great  reason  to  thank 
God,  and  to  make  a  right  use  of  it.  Lastly,  since 
all  our  sufficiency  is  of  God,  we  are  taught  where 
to  seek  it,  and^how  to  hnd  it,  in  time  of  need* 


THE  THIRTEENTH  SUNDAY  AFTER  TRINITY 


277 


snyino;,  He  hath  done  all  things  well  ;  he 
maketh  both  the  dea.f  to  hear,  and  the  dumb 
to  speak.  (83.) 


\/  m\t  ^hivtvtntli  ^unlsn^  aCtrr  Evin^ 
itn-  (84.) 

The  Collect. 
ALMIGHTY  and  merciful  God,  of  whose 

namely,  by  having  recourse  unto  God  by  prayer, 
who  hath  promised  to  give  wisdom  to  them  that 
ask  it,  and  grace  to  them  that  lack  and  desire  it : 
to  him  therefore  let  our  prayers  and  praises  be  di- 
rected, who  is  able  and  willing  to  do  more  for  us 
than  wc  can  ask  or  think.     Amen.        Br.  Hole. 

(83.)  From  the  Gospel  of  this  day  the  following 
reflections  arise. 

1.  Our  blessed  Saviour,  by  looking  up  to  heaven, 
whilst  he  performed  this  miracle,  not  only  reminds 
us,  that  there  was  his  home,  and  his  throne,  and 
the  seat  of  his  majesty,  and  that  there  the  greatest 
angels  adore  him  ;  but  teaches  us  likewise,  that 
there  our  eye  should  be  fixed,  whence  cometh  down 
every  good  and  perfect  gift.  He  did  not  teach  us 
to  say,  O  infinite  God,  which  art  everv  where  ; 

'  but,  "  O  our  Father,  which  art  in  heaven."  There 
let  us  look  up  to  him.  Thence  let  us  acknowledge 
all  the  good  we  receive :  thence  let  us  expect  aU 
the  good  we  want. 

2.  Our  Saviour  sighed  :  surely  not  for  need  ;  the 
least  motion  of  a  thought  was  in  him  effectual. 
He  could  not  but  be  heard  of  his  Father,  who  was 
one  Avith  his  Father.  But  he  sighed,  partly  for 
compassion ;  partly  for  example :  for  compassion 
of  those  manifold  infirmities,  into  Avhich  sin  had 
plunged  mankind,  a  mournful  example  whereof 
was  here  presented  unto  him ;  for  example,  to  fetch 
sighs  from  us  for  the  miseries  of  others,  sighs  of 
sorrow  for  them,  sighs  of  desire  for  their  redress. 

3.  Christ  was  not  silent,  while  he  cured  the 
dumb.  His  "  ephphatha  "  gave  life  to  all  his  other 
actions.  His  command  of  the  ear  and  mouth  to 
open  was  the  act  of  God.  He  could  not  command 
that  which  he  made  not.  His  word  is  imperative  ; 
ours  is  supplicatory.  He  doth  w^hat  he  Aviil  with 
us  :  Ave  do  by  him  Avhat  he  thinks  good  to  impart. 

4.  In  his  mouth  the  Avord  cannot  be  severed  from 
the  success.  Our  Saviour's  lips  are  no  sooner 
opened  in  his  "  ephphatha,"  than  the  mouth  of  the 
dumD,  and  the  ears  of  the  deaf  are  opened.  At 
once  Ave  behold  here  celerity  and  perfection.  N'ltu- 
ral  agents  work  by  leisure,  "by  degrees:  nothing  is 
done  in  an  instant :  by  many  steps  is  every  thing 
carried  from  the  entrance  to  the  consummation. 
Omnipotence  knoAvs  no  rules.  No  imperfect  Avork 
can  proceed  from  a  cause  absolutely  perfect. 

Bp.  Hall. 


only  gift  it  cometh  that  thy  faithful  people 
do  unto  tliee  true  and  laudable  service  ; 
grant,  we  beseech  thee,  that  we  may  so 
faithfully  serve  thee  in  this  life,  that  we  fail 
not  finally  to  attain  thy  heavenly  promises, 
through  the  merits  of  Jesus  Christ  our 
Lord.     Amen. 

The  Epistle.     Gal.  iii.  16. 
TO    Abraham    and    his   seed  were    the 

Lastly,  Our  Lord,  having  wrought  tliis  miracle, 
"  charged  them  that  they  should  tell  no  man." 
The  reasons  Avhich  induced  him  to  forbid  the  di- 
vulging of  this  and  of  some  other  miracles,  might 
probably  be  these. 

1.  To  decline,  as  much  as  Avas  possible,  the  envy 
and  opposition  of  the  Pharisees.  He  did  not  only 
"  know  what  was  in  man,"  (John  ii.  25.)  and,  con- 
sequently, what  entertainment  each  of  his  actions 
Avould  meet  Avith;  but  he  had,  by  many  experi- 
ments, found,  how  those  men  in  particular  stood 
affected  toAvards  him.  He  saw  them  so  far  from 
any  disposition  to  improve,  by  fresh  demonstrations 
of  his  divine  power;  that  those  did  but  add  to  their 
guilt,  and  provoke  them  to  blasphemy  and  rage. 
The  construction  they  made  of  sucli  miraculous 
recoveries  AA'as,  that  he  dispossessed  devils,  by  a 
good  understanding  and  secret  collusion  "with  the 
prince  of  the  devils^'  (Matt.  xii.  24.)  This  point 
he  sometimes  vouchsafed  to  argue  with  them,  and 
exposed  the  unreasonableness  and  absurdity  of  such 
malice ;  but  this  gave  him  great  interruption  in  his 
main  Avork,  and  engaged  him  in  contests,  disagree- 
able to  the  peacefulness  of  his  temper.  So  that, 
though  our  Lord  could  have  confuted  the  folly  and 
malice  of  his  slanderers,  yet  it  was  more  for  his 
purpose  to  conceal  some  evidences  of  his  power, 
than  to  provoke  them  to  be  troublesome,  by  making 
that  power  public. 

2.  A  second  probable  reason  of  this  concealment 
might  be,  to  prevent  any  sedition  or  tumults  among 
the  people.  The  common  notions  of  the  Messiah 
at  that  time  are  sufficiently  knoAvu  ;  and,  as  it  could 
not  become  our  Saviour  to  countenance  those 
errors,  so  neither  could  it,  by  rendering  himself 
suspected  to  the  government,  to  give  his  adversa- 
ries the  advantage  they  desired.  Now  every  thing 
that  contributed  to  their  belief  of  his  being  the 
INIessiah,  Avould  be  a  temptation  to  desert  their 
established  governors  and  put  themselves  under 
his  protection,  as  ordained  by  God  to  be  their  right- 
ful king  and  victorious  deliverer.  Hence,  it  is 
likely  the  disciples  are  forbidden  to  declare  him  the 
Christ,  till  he  should  be  risen  from  the  dead,  (Matt, 
xvi.  20 ;)  as  well  as  because  the  miraculous  effu- 
sion of  the  Holy  Ghost  Avas  a  requisite  qualifica- 
tion for  the  bearing  of  that  testimony  effectually. 

3.  But,  I  make  no  doubt,  another  reason  for  our 


278 


THE  THIRTEENTH  SUNDAY  AFTER  TRINITY. 


promises  made,  lie  suith  not,  And  to  seeds, 
as  of  many  ;  but  as  oi'  one,  Aud  to  thy  seed, 
which  is  Christ.  And  (his  1  say,  tlial  the 
covenant  that  was  confirmed  before  of  God 
in  Christ,  the  law,  Avhich  was  four  hundred 
and  thirty  years  after,  cannot  disannul,  tiiat 
it  should  make  the  promise  of  none  eflect. 
For  if  the  inheritance  be  of  the  law,  it  is  no 
more  of  promise  ;  but  God  gave  it  to  Abra- 
ham by  promise,  Wherefore  then  serveth 
the  law  7  It  was  added  because  of  transo;res- 
sions,  till  the  seed  should  come  to  whom  the 
promise  was  made  ;  and  it  was  ordained  by 
angels  in  the  hand  of  a  mediator.  Now  a 
mediator  is  not  a  mediator  of  one  ;  but  God 

Lord's  conduct  ia  this  matter  was,  that  he  might 
set  us  an  example  of  humility,  and  of  doing  good 
for  good's  sake.  He  had  directed  his  disciples  to 
content  themselves  with  the  knowledge  and  appro- 
bation of  God,  and  the  inward  satisfactions  of  hav- 
ing discharged  their  duty,  (Matt.  vi.  4;)  that  they 
should  consider,  they  serve  one,  who  sees  in 
secret,  and  who  will  one  day  shew  that  he  knows 
and  remembers  their  good  deeds,  by  rewarding 
them  openly.  As  therefore,  in  other  instances  of 
virtue  ;  so  here,  cur  Lord  approves  himself  a  pat- 
tern and  practiser  of  his  own  doctrine;  by  not 
courting  the  fame  aud  praise  of  men,  and  declaring 
his  behaviour  free  from  all  suspicion  of  vanity. 
Wiiat  other  hidden  causes  there  might  be  for  such 
commands  of  secrecy,  is  best  known  to  the  infinite 
wisdom  of  him,  who  gave  them  ;  but  to  ua  these 
are  sufficient.  Dean  .Stanhope. 

(81.)  The  Collect  for  this  day  teaches  us  to  pray 
unto  God  for  grace,  that  we  may  so  faithfully  serve 
him  in  this  life,  tliat  we  fail  not  finaUy  to  attain  his 
heavenly  promises.  The  promises  here  meant  are 
those  of  justification  and  salvation  by  faith  in 
Christ,  whereby  all  mankind,  who,  by  the  sin  of 
our  first  parents,  were  doomed  to  temporal  and 
eternal  death,  are,  by  the  merits  of  a  Saviour,  hap- 
pily restored  to  a  spiritual  and  everlasting  life. 
These  St.  Peter  styles  "exceeding  great  and  pre- 
cious promises,"  as  proceeding  from  the  rich  inex- 
haustible treasure  of  divine  goodnes4  (^  P^^-  i-  ^•) 
And  of  these  St.  Paul  here  treats  in  the  Epistle  for 
this  day. 

The  Epistle  having  spoken  of  Christ  in  the  pro- 
mise made  to  Abraliam  long  before  his  coming, 
the  Gospel  speaks  of  him  as  actually  come,  shew- 
ing himself  to  his  disciples,  and  delivering  to  them 
the  words  of  eternal  life  :  and  thence  declares  the 
much  greater  blessedness  of  those  that  saw  him 
in  the  flesh,  than  of  those  that  only  beheld  him  in 
the  promise.  Dr.  Hole. 

(85.)  From  this  Epistle  may  be  inferred  the  fol- 
lowing weighty  and  useful  lessons. 


is  one.  Is  the  law  then  against  the  promi- 
ses of  God?  God  forbid;  for  if  there  had 
been  a  lavv^  i::iven  which  could  have  given 
life,  verily  righteousness  should  linve  been 
by  the  law.  But  the  Scripture  hath  conclud- 
ed all  under  sin,  that  the  promise  by  faith  of 
Jesus  Christ  mifjht  be  given  to  thera  that 
believe.  (85.)  / 

7%e  Gospel.     St.  Luke  x.  23.  // 

BLESSED  are  the  eyes  which  see  the  ' 
things  that  ye  see  :  for  I  tell  you,  that  nuny 
prophets  and  kings  have  desired  to  see  those 
things  which  ye  see,  and  have  not  seen 
them  ;  and  to  hear  those  things  which  ye 
hear,  and  have  not  heard  them.     And  be- 

1.  We  may  learn  hence  to  magnify  the  infinite 
wisdom,  power,  and  goodness  of  God,  in  providing 
a  remedy  for  us  in  the  psomised  seed.  We  were 
all  lost  in  Adam,  but  are  happily  restored  in  Jesus 
Christ :  the  sin  of  the  one  being  done  av/ay  by  the 
righteousness  of  the  other.  This  was  the  blessed 
contrivance  of  heaven  for  the  restoration  of  man- 
kind: who  had  neither  knowledge  nor  ability  to 
help  themselves.  In  this  forlorn  condition  our  gra- 
cious God  look  pity  upon  us,  and  found  out  his  ex- 
pedient to  relieve  us  in  our  lowest  state,  and  there- 
by distinguished  us  in  his  favour  above  the  noblesi.  < 
rank  of  creatures  :  for,  though  the  angels  fell  from  ■  / 
their  station  of  glor}',  acd  lil'terwards  drew  us  into 
the  same  misery  with  themselves,  yet  the  Son  of 
God  was  pleased  to  pass  by  them,  and  restore  us  : 
for  he  took  not  on  him  the  nature  of  angels,  but 
took  on  him  the  seed  of  Abraham :  which  is  an  in- 
stance of  the  divine  goodness,  ever  to  be  acknow- 
ledged and  admired  by  the  sons  of  men. 

1.  We  learn  hence  the  right  way  and  method 
of  our  justification,  which  is  not  by  the  works  of 
the  law,  whereby  no  flesh  living  can  be  justified, 
but  by  faith  in  Christ.  The  law  speaks  nothing 
but  death  and  condemnation  :  and  as  many,  as  are 
under  the  law  are  under  the  curse.  It  is  the  grace 
and  spirit  of  the  Gospel,  which  alone  speaks  life 
and  salvation :  it  is  that  Avhich  provides  us  with 
the  pardon  of  our  sins,  and  the  acceptance  of  our 
persons  as  righteous  before  God.  We  ah  stand  ■ 
condemned  by  the  sentence  of  the  law,  which  the 
best  of  us  daily  break  in  thought,  word,  and  deed  : 
so  that  we  can  expect  no  favoi|r  thence,  and  it 
would  be  arrogance  and  folly  to  build  the  hopes  of 
salvation  on  so  bad  a  foundation.  To  find  mercy, 
we  must  have  recourse  to  the  promise  made  to  us 
in  Abraham,  and  look  for  a  blessing  to  the  promised 
seed:  and  to  obtain  justification  we  must  appeal 
from  the  rigour  and  curse  of  the  law,  to  the  mercy 
and  favour  of  the  Gospel,  and  rely  upon  the  atone- 
ment revealed  in  it  as  purchased  by  Christ,  and  be- 
stowed  on  them  that  believe. 


THE  THIRTEENTH  SUNDAY  AFTER  TRINITY. 


279 


hold  a  certain  lawyer  stood  up,  and  tempted 
him,  snyiug,  Master,  what  shall  I  do  to  in- 
herit eternal  life?  He  said  nnto  him,  What 
is  written  in  the  law?  How  readest  thou? 
And  he  answerini,^  said,  Thou  shall  love  the 
Lord  tliy  God  w.ith  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  streng'th,  and 
with  all  thy  mind  ;  and  thy  neighbotiY  as 
thyself.  And  he  said  unto  him,  Thou  hast 
answered  riofht:  this  do,  and  thou  shall  live. 
But  he,  willino;  to  justify  himself,  said  unto 
Jesus,  And  who  is  my  neifrhbour  ?  And  Je- 
sus answerino-  said,  A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell 
amonof  thieves,  which  stript  him  of  his  rai- 
ment, and  wounded  him,  and  departed, 
leaving  him  half  dead.  And  by  chance 
there  came  down  a  certain  priest  that  way ; 
and  when  he  saw  him,  he  passed  by  on  tiie 

Lastly,  let  us  learn  to  qualify  ourselves  for  that 
blessing,  and  that  is  by  faith  in  Christ:  for  the  pro- 
mise is  made  and  given  cnly  tc  them  that  believe. 
It  is  not  the  bare  descent  from  Abraham  that  will 
entitle  to  it :  for  St.  John  the  Baptist  bade  the  Jews, 
not  to  think  it  sufficient  to  say,  "  We  have  Abra- 
ham to  our  father ;  for  God,"  he  added,  "is  able  of 
(«,  ,  these  stones  to  raise  up  children  unto  Abraham{" 
fj^J  Matt.  iii.  9.  And  our  Saviour  tells'  them,  that 
" Calling  Abraham  their  father"  would  be  of  no 
use  to  them,  without  doing  the  works  and  foUow- 
,  ing  the  faith  of  Abraham.  John  viii.  39.  56.  No 
f  •-/  external  privileges  could  do  them  any  service,  with- 
out internal  grace  in  the  heart:  for  " neither  cir- 
cumcision availeth  any  thing,  nor  uncircumcision, 
but  a  new  creature,"  or  "  faith  which  worketh  by 
love."  Wherefore  let  us  pray  and  labour  for  a  tirm 
and  steadfast  faith  in  Christ :  and  that,  not  a  dead, 
idle,  and  ineffectual  faith ;  but  a  faith  that  is  lively 
and  operative,  and  is  accompanied  with  good 
works  ;  for  a  dead  faith  will  never  bring  us  to  life, 
nor  obtain  for  us  the  promise  of  salvation. 

Dr.  Hols. 
(86.)  From  this  Gospel  we  learn  two  very  ma- 
terial points,  relating  to  the  duty  of  love  to  our 
neighbour.  The  first  concerns  the  persons,  to 
whom  it  ought  to  extend :  the  second,  the  instan- 
ces, whereby  it  ought  to  be  expressed. 

1.  Of  the  enmity  and  aversion  between  the  Sa- 
maritans and  the  Jews  the  Scripture?  hath  given  us 
frequent  intimations :  the  result  of  which  is,  that 
there  was  not  upon  earth  a  creature  more  detested 
by  the  Jews  than  a  Samaritan.  They  loaded  these 
separatists  with  execration ;  they  refused  all  deal- 
ing with  them  in  the  common  business  of  life ; 
they  would  not  allow  them  the  usual  civilities  to 
strangers  ;  nor  do  for  them  any  of  those  offices  of 
humanity,  which  no  one  man  would  think  much  to 


other  side.  And  likewise  a  Levite,  when  he 
was  at  the  place,  came  and  looked  on  him 
and  passed  by  on  the  other  side.  But  a  cer- 
tain Samaritan,  as  ho  journeyed,  came 
where  ho  was  :  and  when  he  saw  him,  he 
had  compassion  on  him,  and  went  to  him, 
and  bound  up  his  v/ounds,  pourino-  in  oil 
and  wine;  and  set  hini  on  his  own  beast, 
and  brought  him  into  an  inn.  and  took  care 
of  him.  And  on  the  morrow,  when  he  de- 
parted, he  took  out  two  pence,  and  gave  them 
to  the  host,  and  said  unto  him.  Take  care  of 
hirh  ;  aiid  whatsoever  thou  spendest  more, 
when  I  come  again,  1  will  repay  thee. 
^Vhich  Jiow  of  these  three,  thinkest  thou, 
was  neighbour  unto  him  thai  fell  among  the 
thieves?  And  he  said,"  He  that  showed 
mercy  on  him.  Then  said  Jesus  unto  him,  /^ 
Go,  and  do  thou  likewise.  (86.)  \^ 

do  for  any  other  man.  Aqd  the  Samaritans  (like 
tbe  generality  of  those  on  whom  the  guilt  of  sepa- 
ration lies)  were,  on  their  part,  no  wiiit  behindhand 
in  perverseness  and  spite.  The  instance,  therefore, 
of  charity  here  described,  was  such,  as,  ah  circum- 
stances coiisidered,  could  least  be  expected.  So 
that  this  example  (when  drawn  into  a  rule,  and 
made,  as  here  it  is,  a  pattern  for  others  to  copy  af- 
ter) does  manifestly  import,  that  let  a  person  in  ne- 
cessity and  affliction  be  who  or  what  he  wiU,  still 
he  is  a  proper  object  of  our  charily,  and  we  are 
bound  to  be  touched  with,  and  to  have  a  very  ten- 
der compassion  for,  his  case. 

2.  The  Samaritan,  who  made  good  the  charac- 
ter of  a  neighbour,  did  not  express  his  pity  in  idle 
and  unprofitable  bemoanings,  but  in  active  and  ef- 
fectual relief.  He  expended  his  own  provisions ; 
poured  the  oil  and  wine,  bought  for  hi&  own  use, 
into  the  bleeding  wounds  of  the  forlorn  stranger ; 
dismounted  himself,  and  set  the  impotent  wretch 
upon  his  own  beast ;  conveyed  him  to  a  place  of 
rest  and  refreshment;  furnished  him  with  necessa- 
ries during  their  stay  together,  and  at  parting  un- 
dertook for  the  continuance  of  his  support,  and  the 
perfecting  of  his  recovery.  And  all  this  he  frank- 
ly did;  when  his  ov/n  countrymen,  when  they, 
whose  profession  obliged  them  more  especially  to 
be  charitable,  had  overlooked  him,  and  done  nothing 
at  all  for  him. 

Though  the  party  in  affliction  be  neither  kinsman 
nor  friend ;  nay  an  heretic,  an  heathen,  an  enemy 
though  he  be  ;  yet  he  is  still  in  the  Gospel  sense 
"  our  neighbour  :"  and  consequently,  it  is  our  part 
to  contribute  all  we  can,  that  may  be  servicea- 
ble for  his  consolation  and  assistance,  his  support 
under,  and  his  deliverance  out  of,  his  suiTerings 
and  sorrows. 

And  "  this"  is  truly  and  properly  to  "  love  our 


280 


THE  FOURTEENTH  SUNDAY  AFTER  TRINITY. 


STfir  jFourtcrntfi  ^tintrap  Jiftcr  Evin= 

ftI).(B7.) 
The  Collect 

ALMIGHTY  and  everlasting  God,  give 
unto  us  the  increase  of  faith,  hope,  and 
charity  ;  and  that  we  may  obtain  that  wliich 
thou  dost  promise,  make  us  to  love  that 
which  thou  dost  command,  through  Jesus 
Christ  our  Lord.     Amen. 

The  Epistle.  Gal.  v.  16. 
I  SAY  tlien,  Walk  in  tiie  Spirit,  and  ye 
shall  not  fulfil  t!ie  Uistof  the  fiesh.  For  the 
flesli  lustetli  against  the  Spirit,  and  the  Spir- 
it against  the  flesh  ;  and  these  are  contrary 
tlie  one  to  the  other  ;  so  that  ye  cannot  do 
the  things  tliat  ye  would.  But  if  ye  be  led 
by  the  Spirit,  ye  are  not  under  the  law. 

neighbour  as  ourselves."  Tlie  meaning  of  which 
command  is  not,  either  that  we  should  love  any 
neighbour  with  equal  tenderness  as  ourselves  ;  (for 
that  I  conceive  is  hardly  possible  :)  or  that  we 
should  love  every  neighbour  alike:  (which,  if  we 
suppose  it  possible,  were  neither  just  nor  naturali) 
or  that  we  should  do  for  our  neighbour  all  that  he 
now  does,  or  that  we,  if  in  his  circumstances,  might 
perhaps  wish  and  desire  to  be  done  for  ourselves, 
(for  such  desires  may  be  irregular ;  or,  if  not  sin- 
ful, ypt  unreasonable.)  But  it  is,  to  do  all  that  for 
him,  which,  were  our  case  his,  and  his  ours,  we 
should  in  reason  and  good  conscience  expect,  and 
be  glad,  to  have  done  to  us.  And,  as  the  love  a 
man  bears  to  himself  is  alway  5,  sincere,  so  should 
the  love  o^  our  neighbour  be,  in  this  respect,  as  that 
to  ourselves:  not  mercenary  and  designing,  but 
disinterested  and  hearty  ;  intending  the  benefit  of 
the  party  we  express  it  to;  not  indirectly  seeking 
our  own  profit  or  pleasure  ;  and,  as  an  evident 
proof  whose  good  it  is  we  aim  at,  not  balking  any 
proper  expression  of  it,  either  to  '•  them,"  who  have 
no  past  or  personal  considerations  to  induce  it ;  or 
to  "  them,"  from  whom  we  can  have  no  prospect 
or  human  possibiUty  of  a  return  to  be  made  for  it. 

Dean  Stanhope. 

(87.)  The  Collect  for  the  day  teaches  us  to  pray 
for  the  increase  of  faith,  hope,  and  charity,  the 
three  great  virtues  and  ornaments  of  a  Christian's 
life ;  which,  by  inclining  us  to  love  what  God  com- 
mands, will  entitle  us  to  all  that  he  hath  promised. 

Now  these  excellent  graces  of  God's  holy  Spirit 
being  mainly,  if  not  only,  opposed  by  the  works  of 
the  flesh,  the  Epistle  sets  forth  both  the  works  of 
the  flesh  and  the  fruits  of  the  Spirit ;  to  the  intent 
that  we  may  eschew  the  one  and  embrace  the  other. 

The  Gospel  records  the  miracle  wrought  by  our 
Saviour  on  the  ten  lepers.  Dr.  Hole. 


Now  the  works  of  the  flesh  are  manifest, 
which  are  these,  adultery,  fornication,  un- 
clean ness,  lasciviousness,  idolatry,  witch- 
craft, hatred,  variance,  emulations,  wrath, 
strife,  seditions,  heresies,  envyings,  murders, 
drunkenness,  revellings,  and  such  like:  ot 
the  which  I  tell  you  before,  as  I  have  also 
told  you  in  time  past,  that  they  who  do  such 
things  shall  not  inherit  the  kingdom  of  God. 
But  the  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  gentleness,  goodness,  faith, 
meekness,  teiuperance  :  against  such  there 
is  no  law.  And  they  that  are  Christ's  have 
crucified  the  flesh,  with  the  affections  and  .^ 
lusts.  (88.)  J 

The  Gospel.     St.  Luke  xvii.  IL 

AND  it  came  to  pass,  as  Jesus  went  to  Je- 
rusalem, that  he  passed    through  the   midst 

(88.)  From  this  passage  it  may  be  observed,  1. 
that  the  word  "  spirit,"  besides  other  significations, 
sometimes  denotes  the  third  Person  in  the  blessed 
Trinity ;  sometimes  the  gifts  and  graces  of  that 
Spirit;  sometimes  the  Gospel  of  Christ.  In  ibis 
place  it  must  be  taken  in  one  of  these  three  senses: 
and  in  any  of  them  it  will  answer  the  apostle's  pur- 
pose ;  as  is  manifest  by  his  opposing  it  to  the  flesh 
and  the  laAV.  For  the  flesh  here  denotes  that  cor- 
rupt principle  in  every  man,  which  strongly  dispo- 
ses us  to  sinful  and  present  profits  and  pleasures. 
And,  as  the  Gospel  is  sometimes  called  the  Spirit, 
because  the  graces  and  guidance  of  the  Holy  Ghost 
are  a  privilege  peculiar  to  this  dispensation,  and  ex- 
pressly covenanted  for  under  it ;  so  the  law  is  some- 
times called  the  "  flesh,''  because  it  neither  could 
convey,  nor  did  contract  for,  any  such  supernatural 
assistances,  but  left  men  under  the  power  of  their 
sensual  inclinations,  without  the  counter-balance  of 
any  higher  and  better  principle. 

Now  the  use  I  would  make  of  these  several  dis- 
tinctions is,  to  infer  from  them,  that  leading  a  Hfe 
of  purity  and  virtue,  in  opposition  to  our  brutish  and 
carnal  lusts,  and  a  law  of  carnal  ordinances,  "liv- 
ing by  faith  and  grace,"  in  opposition  to  works,  and 
any  confidence  in  moral  duties  performed  by  reason 
and  natural  strength  ;  that  governing  ourselves  by 
the  word  of  Christ,  and  t'ollowing  the  directions 
and  holy  motions  of  his  good  Spirit  within  us  ;  that 
these,  1  say,  however  expressed  variously,  do  mean 
and  come  all  to  the  same  thing  at  last.  That  he, 
who  does  one  of  them,  does  the  other,  and  that 
"  having  the  Spirit,  living  after  the  Spirit,  walking 
in  the  Spirit,"  and  "  being  led  by  the  Spirit,"  in- 
clude them  all,  in  which  soever  of  the  forenamed 
meanings  the  word  Spirit  be  used  or  interpreted. 
For  evidence  hereof  no  other  argument  is  needful, 
than  St.  Paul's  catalogue  of  virtues  here,  which  he 


THE  FOURTEENTH  SUNDAY  AFTER  TRINITY. 


281 


of  Samaria  and  Galilee.  And  as  he  entered 
into  a  certain  villao-3j  there  met  him  ten  men 
that  were  lepers,  who  stood  afar  off.  And 
thev  lifted  up  flieir  voices,  and  said,  Jesus, 
Master,  have  mercy  on  us.  And  when 
he  saw  them,  he  said  unto  them.  Go  show 
yourselves  unto  the  priests.  And  it  came 
to  pass  that,  as  they  went,  they  were  cleans- 
ed.    And  one  of  them,  when  he  saw  that 

so  positively  afiirms  to  be  the  '•  fruit  of  the  Spirit," 
and  that  long  black  roll  of  vices,  which  he  denomi- 
nates "  works  of  the  flesh,"  and  the  "  crucifying" 
whereof  he  gives  in  iis  a  certain  mark  of  being 
Christ's.  So  perfectly  unscripLural  are  the  fancied 
notions,  which  some  have  advanced  concerning  the 
actings  and  the  signs  of  the  Spirit;  so  great  an 
indignity  to  true  evangelical  religion  are  all  the  re- 
proaches and  disparagements  cast  upon  moral  du- 
ties, when  performed  by  the  assistance  of  his  grace. 
I  say  by  the  assistance  of  his  grace,  because  the 

Second  thing  I  would  observe  is  that  encourage- 
ment for  '•  walking  in  the  Spirit,"  but  especially  the 
ground  and  foundation  of  it,  which  we  have  in  the 
16th  and  17th  verses.  "  Walk  in  the  Spirit,  and 
ye  shall  fiot  fulfikthe  lust  of  the  flesh."  How  can 
we  be  sure,  that  such  walking  will  be  attended 
with  so  happy  an  effect  ?  Why,  even  from  hence: 
"  For,"  (says  he,)  that  is,  because  "  the  flesh  lust- 
eth  against  the  Spirit,  and  the  Spirit  against  the 
flesh ;  and  these  are  contrary  the  one  to  the  other, 
so  that  ye  cannot  do  the  things,  that  ye  would." 
The  true  meaning  whereof  must  certainly  be,  that, 
as  Christians,  who  still  continue  to  be  men,  do 
carry  about  with  them  a  corrupt  principle,  inclining 
tiicm  one  way;  so  have  they,  by  virtue  of  their  be- 
ing Christians,  a  supernatural  and  divine  principle, 
drawing  them  another  way.  In  a  word,  as  he,  who 
is  left  to  the  powers  of  nature,  cannot  do  the  good 
which  his  own  reason,  or  "  the  law  in  his  mind," 
tells  him  is  fit  to  be  done  ;  because,  destitute  of  that 
Spirit  which  is  the  cause  of  all  the  good  we  do  :  so 
he,  that  is  conducted  by  the  Spirit,  cannot  comply 
with  the  "law  in  his  members,"  which  is  the  cause 
of  all  the  evil  we  do.  The  former  is  the  case  of 
persons  "  under  the  law,"  represented  at  large  iu 
the  7th  to  the  Romans ;  the  latter  is  the  privilege 
of  persons  "  led  by  the  Spirit,"  assigned  here  as  a 
reason  for  their  not  "  fulfilling  the  lusts  of  the 
flesh." 

I  observe  once  more,  thirdly,  that  among  "  the 
works  of  the  flesh"  some  are  reckoned  which  seem 
to  consist  in  the  errors  and  evil  dispositions  of  the 
mind.  Such  in  particular  are  "heresy,  malice,  en- 
vy," &c.  But  the  propriety  of  this  denomination 
may  very  well  be  justified,  by  considering  that  even 
these  are  effects  of  the  same  cause,  a  wicked  and 
worldly  principle  ;  and  that  the  ends  men  propose 

36 


he  was  healed,  turned  back,  and  with  a 
loud  voice  glorified  God,  and  fell  down  on 
liis  face  at  liis  feet,  giving-  him  thanks  :  and 
he  was  a  Samaritan.  And  Jesus  answering 
said,  Were  there  not  ten  cleansed  ?  but 
where  are  the  nine?  There  are  not  found 
that  returned  to  give  glory  to  God,  save  this 
stranger.  And  he  saidunto  him,  Arise,gothy 
way:   thy  faith  lialh  made  thee  whole.   (89.) 

to  themselves,  by  indulging  them,  are  gratifications 
of  the  outward  man,  by  some  pleasures  and  advan- 
tages peculiar  to  the  present  state,  and  of  a  sensual 
nature.  Meanwhile,  when  these  works  of  the  flesh 
are  said  to  be  "manifest,"  we  may  fairly  under- 
stand it,  that  the  malignity  of  their  nature  and  con- 
sequences evidences  itself  to  the  reason  of  every 
thinking  man,  and  that  nothing  but  corruption,  and 
prejudice,  and  passion,  could  blind  our  judgment, 
or  ever  reconcile  us  to  the  practice  and  indulgence 
of  vices  30  pernicious  and  detestable. 

Dean  Slanhope. 

(89.)  This  miracle,  and  the  circumstances  at- 
tcndirtg  it,  (like  sundry  others  done  by  our  bless- 
ed Lord,)  carried  a  very  significant  sense,  couched 
under  that  which  lies  open  to  common  view.  It  is 
a  lively  image  of  the  reception  v/hich  Jesus  and 
his  Gospel  met  with  in  the  world;  how  the  un- 
grateful Jews  rejected  both  with  indignation  and 
scorn  ;  how  the.  Gentiles,  like  this  Samaritan,  from 
whom  such  an  instance  of  ingenuity  could  be  least 
expected,  received  his  doctrine  thankfully,  improv- 
ed it  diligently,  and  shewed  that  they  valued  the 
inestimable  mercy  justly. 

But  it  offers  to  oi":  iionsideration  something  be- 
sides, which  we  are  more  nearly  concerned  to  take 
strict  notice  of.  For,  the  truth  is,  this  passage  is  the 
very  picture  of  mankind,  and  holds  to  us  a  glass, 
in  which  almost  every  soul  may  see  its  own  dispo- 
sition, but  too  exactly  resembled,  too  strongly  re- 
flected. The  generality  of  the  world,  are  they  not 
like  these  lepers,  extremely  clamorous  and  impor- 
tunate in  their  cries  and  complaints,  impatient  of 
sorrow  and  distress;  but  when  those  cries  have 
prevailed  for  ease  and  deliverance,  are  they  not 
then  every  whit  as  hke  them,  in  the  other  part  of 
their  deportment  too  ?  For  rarely,  very  rarely,  do 
we  meet  with  such  vigorous  impressions,  such  be- 
coming acknowledgments,  as  every  considering 
stander-by  can  easily  discern  the  goodness  of  God 
to  call  for  at  our  hands. 

These  are  reflections  which  the  case  before  us 
ministers  but  too  just  occasion  for.  And  therefore 
it  greatly  behoves  us  all,  to  take  all  the  means  we 
can  for  remedying  so  great  an  evil:  especially  by 
taking  pains  to  represent  to  our  minds  in  the  most 
lively  manner  the  infinite  variety  of  mercies  we  re- 
ceive.    Those  that  seem  to  be  benefits  of  course, 


0 


282 


THE  FIB^TEENTH  SUNDAY   AFTER  TRINITY. 


^ixt  iFiftrtuth  .Suu^ai)  aCtcr  Evin= 

iti>.  (90.) 
The  Collect. 

KEEP,  we  beseech  thee,  O  Lord,  thy 
churcii  with  thy  perpetual  mercy  :  and  be- 
cause the  frailty  ot  man  without  thee  cannot 
but  fall,  keep  us  ever  by  thy  help  from  all 
thiuijs  hurtful,  and  lead  us  to  all  thins^s  pro- 
fitable to  our  salvation,  through  Jesus  Christ 
our  Lord.     A7Jie7i. 

The  Epistle.     Gal.  vi.  11. 

YE  see  how  large  a  letter  I  have  written 
unto  you  with  mine  own  hand.  As  many 
as  desire  to  make  a  fair  show  in  the  flesh, 
they  constrain  you  to  be  circumcised  ;  only 
lest  they  should  suffer  persecution  for  the 
cross  of  Christ.  For  neither  they  them- 
selves who  are  circumcised  keep  the  law  ; 

and  enjoyed  in  common  Avith  all  mankind ;  those 
that  are  national,  or  local,  or  domestic,  or  personal : 
and  these  should  be  recounted  very  often,  because 
scarce  any  day  passes  without  some  memorable  in- 
stance ;  not  any,  to  be  sure,  without  the  renewal 
of  manifold  blessings,  in  some  capacity  or  other. 
But  those  which  should  be  always  uppermost  in 
our  esteem,  and  consequently  would  be  so  in  our 
thoughts,  are  the  spiritual  mercies,  "  the  inestimable 
love  of  God  in  the  redemption  of  the  world  by 
Jesus  Christ,  the  means  of  grace  and  the  hope  of 
glory."  All  these  should  be  nicely  observed,  justly 
valued,  and  seriously  considered.  And,  were  they 
so,  we  should  be  out  of  all  danger  ot  falling  under 
the  rqiroach  of  the  nine  Jews :  and  daily,  hourly, 
with  the  humble  zeal  of  that  ingenuous  Samaritan, 
should  "  with  loud  voices  glorify  God,  and  fall  down 
at  Jesus's  feet,  and  give  "  him  those  thanks,  which 
to  him,  with  the  Father,  and  the  Holy  Ghost,  do 
continually  belong.  To  whom  therefore  be  glory 
for  ever  and  ever.  Amen.  Dean  Stanhope. 

(90.)  The  Collect  for  the  day  directs  us  to  pray, 
that  God  would  keep  his  Church  with  his  per- 
petual mercy  ;  and,  because  our  own  great  frailty 
daily  exposes  us  to  many  dangers,  we  beseech  him 
to  keep  U3  from  all  things  hurtful,  and  to  lead  us  to 
all  things  profitable  to  our  salvation.  Now  the 
keeping  of  the  Church,  here  prayed  for,  is  chiefly 
to  keep  it  in  the  true  faith  ;  and,  because  there  are 
many  things  that  are  apt  to  corrupt  it,  and  to  make 
men  fall  away  from  the  purity  of  it,  as  prosperity 
and  persecution,  we  are  here  taught  to  pray  to  be 
preserved  from  all  things  that  may  prejudice,  and 
to  be  led  to  all  things  that  may  promote  our  salva- 
tion. Accordingly  the  Epistle  for  this  day  acquaints 
us  with  St.  Paul's  great  care  to  preserve  the  Gala- 
tians  in  purity  of  the  Christian  faith,  against  the 
attempts  of    false  teachers,  who  sought  to  bring 


but  desire  to  have  you  circumcised,  that 
fhey  may  glory  in  your  flesh.  But  God  for- 
bid that  I  should  glory,  save  in  the  cross  of 
our  Lord  Jestis  Christ,  by  whom  the  world 
is  crucified  uuto  me,  and  I  unto  tlie  world. 
For  in  Christ  Jesus  neither  circumcision 
availeth  any  thing,  nor  uncircumcisiou,  lut 
a  nexv  creature.  And  as  many  as  walk  ac- 
cording to  this  rule,  peace  be  on  them,  and 
mercy,  and  upon  the  Israel  of  God.  From 
henceforth  let  no  man  trouble  me,  for  1 
bear  in  my  body  the  marks  of  the  Lord  Je- 
sus. Brethren,  the  grace  of  our  Lord  Jesus 
Christ  be  with  your  spirit.     Amen.  (91.) 

The  Gospel.     St.  Matt,  vi,  24.  (92.) 

NO  man  can  serve  tvvo  masters :  for 
either  he  will  hate  the  one,  and  love  the 
other ;  or  else  he  will  hold  to  the  one,  and 

them  back  to  the  antiquated  rites  and  ceremonies 
of  the  Jewish  worship. 

The  design  of  the  Gospel  is  to  take  o3"  men's 
hearts  from  an  inordinate  love  and  pursuit  of  the 
perishable  things  of  this  world,  and  to  place  them 
upon  a  more  lasting  and  substantial  treasure  in 
heaven.  Dr.  Hole. 

(91.)  From  St.  Paul's  discourse  here  we  may 
learn  to  "  stand  fast  in  the  liberty  wherewith  Christ 
hath  made  us  free,  and  not  to  be  entangled  again  in 
the  yoke  of  bondage."  St.  Luke  tells  us,  that  the 
Church  sometime  groaned  under  a  heavy  and  bur- 
densome yoke  of  carnal  ordinances,  such  as  neither 
they  nor  their  forefathers  were  able  to  bear;  from  this  . 
yoke  Jesus  Christ  hath  happily  delivered  his  Church, 
having  blotted  out  the  handwriting  of  ordinances 
against  us,  and  rescued  us  from  the  beggarly  rites 
and  rudiments  of  the  ceremonial  law,  and  particu- 
larly the  pauiful  rile  of  circumcision.  Let  us  not 
then  suffer  ourselves  again  to  be  brought  in  bon- 
dage to  these  things  ;  Christ  being  the  sole  Master 
of  our  faith,  let  us  not  become  the  servants  of  men. 
This  advice  St.  Paul  frequently  gave  inmost  of  his 
Epistles,  which  yet  we  must  not  strain  so  far,  as 
to  think  all  comely  ceremonies  relating  to  time, 
place,  and  gesture,  to  be  now  forbidden  in  the  ser- 
vice of  God  ;  for,  without  some  of  these,  it  cannot 
be  performed  in  that  decency  and  order  that  is  re- 
quired ;  but  that  we  are  not  to  return  again  to  the 
Mosaical  ceremonies  and  sacrifices,  which  being 
types  and  shadows  of  good  things  to  come,  must 
vanish  and  cease  at  the  coming  of  them.  Insoiiiuch 
that  we  are  now  called  to  no  other  circumcision, 
save  that  of  the  heart,  nor  to  offer  up  any  other 
calves  than  those  of  the  hps  :  for  "  we  are  the  cir- 
cumcision" (saith  the  apostle)  ''that  worship  God 
in  the  spirit,  and  rejoice  in  Christ  Jesus,  and  have 
no  confidence  in  the  fleshl"  Phil.  iii.  3. 


THE  FIFTEENTH  SUNDAY  AFTER  TRINITY. 


283 


despise  ti.e  other.  Ye  cannot  serve  God 
and  maaijinon.  Therefore  I  say  unto  you, 
Take  no  thouirht  for  your  life,  what  ye  shall 
eat,  or  what  ye  shall  drink:  nor  yet  for 
your  body,  what  ye  shall  put  on.  Is  not 
the  life  mure  than  meat,  and  the  body  than 
raiment?  Behold  the  fowls  of  the  air:  for 
they  sow  not,  neither  do  they  reap,  nor 
fjather  into  barns  ;  yet  your  heavenly  Father 
feedeth  them.  Are  ye  not  much  better  than 
they  ?  Which  of  you,  by  taking  thought,  can 
add  one  cubit  unto  his  stature  l  And  why 
take  ye  tliought  for  raiment  7  Consider  the 
lilies  of  tlie  field,  how  they  grow:  they  toil 
not,  neitlier  do  they  spin  ;  and  yet  1  say  un- 
to you,  that  even  Solomon  in  all  his  glory 

2.  From  what  is  here  said,  we  may  learn  not  to 
shrink  from  the  faith  for  fear  of  persecution,  but 
rather  with  our  apostle  to  glory  in  the  cross  of 
Christ,  by  which  we  shall  be  crucified  to  the  world, 
and  the  world  to  us. 

3.  We  learn  here,  that  no  external  privileges  or 
advantages  are  sufficient  of  themselves  to  bring  us 
to  heaven ;  for  "  in  Christ  Jesus  neither  circum- 
cision availeth  any  thing,  nor  uncircumcision, 
but  a  new  creature ;"  nor  will  baptism,  or  any  other 
Gospel  privileges,  do  us  any  service,  without  a  true 
faith,  and  the  answer  of  a  good  conscience. 

4.  They  that  walk  by  the  rules  of  the  Gospel, 
shall  find  peace  and  mercy  heaped  upon  them  ;  and 
so  shall  "  the  whole  Israel  of  God,"  both  Jew  and' 
Gentile,  for  there  is  no  difTerence. 

Lastly,  since  the  Gospel  of  Christ  is  attended 
with  trouble  and  persecution,  let  us  make  the  yoke 
as  easy  as  we  can  to  one  another:  and,  since  the 
best  suffer  much  by  the  professed  enemies  of 
Christianity,  let  them  not  find  any  additional 
troubles  from"  its  friends  and  professors.  This  is 
St.  Paul's  request  in  his  own  and  others'  behalf, 
"  From  henceforth,  let  no  man  trouble  me,  for  I 
bear  in  my  body  the  marks  of  the  Lord  Jesus ;" 
which  honotkrable  scars  I  esteem  higher  than  the 
greatest  marks  and  badges  of  worldly  glory. 

Dr.  Hole. 

(92.)  A  true  understanding  of  our  Lord's  words 
"in  this  passage  Avill  lead  us  to  perceive  what  sort 
of  care  is  here  forbidden,  and  what  is  not  only  al- 
lowed, but  even  expected  from  us. 

1.  That  care  is  certainly  forbidden,  which  be- 
trays a  greater  love  for  the  world,  than  for  Almighty 
God.  And  this  we  may  reckon  done,  by  consent- 
injj  to  any  unlawful  means  to  promote  our  tem- 
poral advantage ;  by  retaining  any  thing  we  are 
already  possessed  of,  at  the  expense  of  his  favour 
and  a  good  conscience  ;  by  following  our  worldly 
affairs  with  delight,  and  attending  his  service  with 
weariness  and  grudging ;  or,  by  wholly  neglecting 


was  not  arrayed  like  one  of  these.  Where- 
fore if  God  so  clothe  the  grass  of  the  field, 
which  to-day  is,  and  to-morrow  is  cast  into 
the  oven  ;  shall  he  not  mucli  more  clothe 
you,  O  ye  of  little  faith?  Therefore  take  no 
thought,  saying,  Whatshall  we  eat?  or,  What 
shall  we  drink  ?  or.  Wherewithal  shall  we 
be  clothed  ?  (for  after  all  these  things  do  the 
Gentiles  seek  :)  for  your  heavenly  Father 
knoweth  that  ye  have  need  of  all  these  things. 
But  seek  ye  first  the  kingdom  of  God,  and 
his  righteousness,  and  all  these  things  shall 
be  added  unto  you.  Take  therefore  no 
thought  for  the  morrow  :  for  the  morrow- 
shall  take  thought  for  the  things  of  itself: 
sufficient  unto  the  day  is  the  evil  thereof.  (92.) 

the  latter,  rather  than  miss  the  least  opportunity  of 
prosecuting  the  former. 

2.  That  concern  for  the  world  is  here  forbidden, 
which  puts  us  upon  caUing  into  question  the  power 
or  the  goodness  of  God  ;  which  forgets  to  be  thank- 
ful for  mercies  already  received,  and  which  neglects 
the  daily  instances  of  his  bounty  to  the  world  in 
general.  And  herein  do  all  these  querulous  and 
desponding  tempers  very  grievously  offend,  which 
murmur  and  complain  of  Providence ;  aggravate 
their  sufferings  to  impatience  aftd  their  wants  to 
despair  ;  as  if  there  were  no  God  that  governs  the 
world,  or  as  if  they  were  the  only  things  in  the  uni- 
verse disregarded  by  him. 

3.  That  concern  for  the  world  is  certainly  forbid- 
den, which  makes  us  regardless  of  our  duty  and 
eternity,  which  places  all  its  endeavours  and  aims 
here  below,  and  looks  upon  the  present  advantages 
as  its  proper  happiness.  Such  as  is  not  content  to 
refer  the  measure  of  these  to  the  discretion  of  that 
Father  above,  and  acquiesces  not  in  his  appoint- 
ments; but  had  rather  be  wealthy  and  great,  than 
righteous;  and  is  induced  to  virtue,  more  for  the 
promises  of  this  life,  than  either  for  the  sake  of  its 
own  intrinsic  value,  or  for  the  rewards  to  be  had  by 
it  in  a  future  state. 

4.  That  concern  again  is  forbidden,  wliich  is 
placed  on  superfluities,  and  fixes  a  careful  eye  upon 
things  a  great  way  off:  which  will  not  let  the  man 
enjoy  himself,  for  fear  he  should  want  several  years 
hence,  or  lest  hie  family  should  suffer  for  it,  when 
he  is  asleep  in  his  grave.  Wretched  folly  !  As  if 
God  would  not  be  the  same  powerful  and  good  God 
then  as  now ;  and  sufficient  to  provide  for  thy  chil- 
dren, who  hath  so  long  and  so  plentifully  provided 
for  thee.  In  short,  under  this  particular  we  may 
include  all  that  care  of  the  men,  who  are  fretful 
and  uneasy,  sordid  and  niggardly,  griping  and  un- 
charitable. 

5.  On  the  other  hand,  if  there  be,  as  no  doubt 
there  is,  and  may  be  in  any  of  us,  such  a  concera 


284 


THE  SIXTEENTH  SUNDAY  AFTER  TRINITY. 


itP.    (93.) 
The  Collect. 

0  LORD,  we  beseecli  tliee,  iet  thy  con- 
tinual pity  cleanse  and  defend  tliy  church  ; 
and  because  it  cannot  continue  in  safety 
without  thy  succour,  preserve  it  evermore 
by  thy  help  and  goodness,  through  Jesus 
Ch.rist  our  Lord.     Amen. 

The  Epistle.     Ephes.  iii.  13. 

1  DESIRE  that  ye  fcdnt  not  at  my  tribu- 
lations for  you,  which  is  your  glory.  For 
this  cause  I  bow  my  knees  unto  the  Father 
of  our  Lord  Jesus  Christ,  of  whom  the  whole 
family  in  heaven  and  earth  is  named,  that 
he  would  grant  you,  according  to  the  riches 
of  his  glory,  to  be  strengthened  with  might 

to  provide  for  one's  self  and  family,  as  loves  the 
world  in  subordination  to  God,  and  would  not,  to 
gain  it  all,  do  any  thing  to  displease  him  :  a  mind, 
that  disposes  us  to  serve  God  cheerfully,  to  follow 
the  business  of  a  lawful  and  useful  calling,  indus- 
triously and  conscientiously,  to  labour  hard,  and 
manage  frugally,  not  because  we  dare  not  trust 
God,  but  because  we  dare  not  tempt  him  ;  if  there 
be  in  us  a  concern  for  present  comforts,  Avhich  still 
remembers,  that  there  are  yet  much  better  and 
higher  things,  to  which  these  must  give  way;  and 
that  the  provisions  it  seeks  are  only  the  recruits 
of  a  traveller,  not  the  stores  of  a  fixed  inhabitant : 
a  concern,  lastly,  that  permits  a  man  to  enjoy  his 
present  blessings,  with  moderation  and  thankful- 
ness, and  an  even  temper;  a  care,  in  the  pursuit  of 
■which  he  still  contentedly  and  cheerfully  trusts 
God  for  his  future  subsistence  :  is  decent  in  his  ex- 
penses, hospitable  to  strangers,  friendly  to  neigh- 
bours, just  to  all,  and  charitable  to  the  poor :  this  is 
a  concern  for  the  things  of  the  worid,  against  which 
our  blessed  Saviour's  whole  discourse  here  contains 
not  one  syllable.  A  care,  which  the  Scripture, 
wheresoever  diligence  and  frugality  are  recom- 
mended, and  sloth  and  profuseness  discountenan- 
ced, plainly  encourages  and  applauds  :  and  which 
the  laws  of  nature,  of  human  society,  and  of  re- 
vealed religion,  all  agree  in  demanding  of  us. 

Dean  Stanhope. 
(93.)  The  Collect  for  this  day  teaches  us  to  im- 
plore the  divine  pity  to  purify  and  protect  his 
Church  ;  and,  because  it  cannot  continue  in  safety 
without  his  succour,  we  beseech  him  to  preserve  it 
evermore  by  his  help  and  goodness. 

In  the  Epistle  for  the  day  we  have  an  account 
of  St.  Paul's  praying  thus  in  the  behalf  of  the 
Church  of  Ephesus;  which  Epistle  begins  with 
his  request  to  these  Ephesians,  and  is  continued 


by  his  Spirit  in  the  inner  man ;  that  Christ 
may  dwell  in  your  hearts  by  fitith  ;  that  ye, 
being  rooted  and  grounded  in  love,  may  be 
able  to  comprehend,  with  all  saints,  wliat  is 
the  breadth,  and  length,  and  deptli,  and 
heigr.t ;  and  to  know  the  love  of  Christ, 
which  passeth  knowledge,  that  ye  might  be 
filled  with  all  the  fulness  of  God.  Now  un- 
to him  that  is  able  to  do  exceeding  abundant- 
ly above  all  that  we  ask  or  think,  according 
to  the  power  that  worketh  in  tis,  unto  !nra 
be  glory  in  the  church,  by  Chr'st  Jesus,  ^ 
ihrouii;hout  all  ages,  world  without  end.  pi 
Amen.  (94.)  ^ 

T'he  Gospel.     sSt.  Luke  vii.  IL 

AND  it  came  to  pass  the  day  after,  that 
Jesus  went  into  a  city  called  Nain ;  and 
many  of  his  disciples  went  with  him,  and 

with  his  prayer  for  them,  and  concludes  v.ith  his 
doxology,  or  praising  God  in  their  behalf. 

Tiie  Gospel  gives  us  a  relation  of  a  certain  mira- 
cle wrought  by  our  Saviour  upon  a  dead  man, 
whom  he  raised  to  life  again,  in  the  view  of  many 
witnesses.  Dr.  Hole. 

(94.)  From  this  Epistle  we  learn  upon  all  occa- 
sions to  make  our  requests  known  unto  God,  the 
Author  and  Fountain  of  all  our  mercies  ;  but  more 
especially  in  times  of  trouble  and  trial,  when  we 
stand  in  greatest  need  of  his  most  gracious  aid  and 
assistance.  And  this  we  are  here  taught  to  do,  not 
for  ourselves  only,  but  for  all  that  we  are  any  way 
related  to,  or  concerned  with,  v,'hose  good  we  ought 
to  have  as  tender  a  sense  of,  as  cur  own ;  for  so 
we  find  the  apostle  had  in  all  his  Epistles,  giving 
those  to  whom  he  wrote  to  understand,  that 
■whether  present  or  absent  he  was  always  mindful 
of  them  in  his  prayers.  2.  We  learn  hence,  not  lo 
think  the  worse  of  any  cause,  because  it  may  some- 
times meet  with  opposition  and  persecution ;  for  so 
we  find  St.  Paul  and  the  other  apostles  did  in  pro- 
pagating the  Gospel,  though  they  had  their  com- 
mission from  heaven  for  so  doing  ;  and  therefore, 
we  should  not  faint  or  be  dismayed  at  these  things, 
whensoever  v:e  see  or  hear  of  them.  3.  We  are 
taught  from  hence,  that  patience  and  perseverance 
in  times  of  trouble  and  persecution  is  the  gift  of 
God  ;  and  consequently  to  him  we  are  to  address 
ourselves  for  it ;  for  all  the  strength,  by  which  we 
stand,  is  not  ours,  but  his,  and  is  to  be  sought  from 
him.  For  this  cause  we  find  St.  Paul  praving  here 
for  himself  and  others  ;  and  '•  if  any  man  lack  wis- 
dom" or  grace  to  persevere,  ''let  him  ask  it  of  God, 
who  is  willing  to  give  liberally  to  aU  men.  and  up- 
braideth  not."  4.  We  learn  hence,  that  all  our  ad- 
dresses to  this  purpose  must  be  made  with  all  hu- 
mility and  reverence  both  of  body  and  mmd  ,  for 


THE  SIXTEENTH  SUNDAY  AFTER  TRINITY. 


285 


much  people.  Now,  when  he  came  nigh  to 
the  gote  of  the  city,  behold,  there  was  a 
dead  man  carried  out,  the  only  son  of  his 
mother,  and  she  was  a  widow  :  and  much 
people  of  the  city  was  with  her.  And  when 
the  Lord  saw  her,  he  had  compassion  on  her, 
and  said  unto  her,  Weep  not.  And  he  came 
and  touched  the  bier,  (and  they  that  bare 
him  stood  still,)  and  he  said,  Young  man, 

St.  Paul  here  "bowed  iiis  knees  to  the  Father  of 
our  Lord  Jesus  Christ,"  in  praying  for  it ;  yea  the 
example  of  our  Saviour,  who  kneeled  down  and 
prayed,  the  command  of  the  apostle  requiring  every 
knee  to  bow  to  him,  and  the  practice  of  Christians 
in  all  ages,  shews  this  to  be  the  proper  posture  of 
devotion.  We  find  no  instance  in  sacred  liistory 
of  any  holy  man  that  ever  sate  at  his  prayers  :  and 
this  may  teach  us  to  avoid  that  irreverent  and  in- 
devout  practice,  which,  by  our  unhappy  divisions, 
hath  lately  crept  in  among  us  ;  and  to  observe  the 
Psalmist's  call,  to  "come  and  worship,  and  fall 
down,  and  kneel  before  the  Lord  our  Maker."  5. 
We  are  here  directed  in  the  matter,  as  well  as  the 
manner  of  our  prayers,  and  taught  for  what  as  well 
as  how  to  ask  ;  and  that  is,  for  spiritual  strength  to 
arm  us  against  the  power  of  temptation,  and  for 
grace  to  help  in  time  of  need.  This  the  apostle 
thought  necessary  to  do  in  the  behalf  of  these  Ephe- 
sians,  and  let  us  make  this  the  platform  of  our  de- 
votion both  for  ourselves  and  others.  Lastly,  from 
the  doxology  in  the  close,  let  us  learn,  to  ail  our 
prayers  to  add  praises  and  thanksgivings  unto  God 
by  Christ  Jesus :  adoring  his  power ;  extolling  his 
goodness ;  admiring  his  wisdom  ;  submitting  to  his 
will ;  and  giving  him  the  glory  of  all ;  so  shall  we 
engage  the  divine  Providence  to  take  care  of  us, 
and  keep  us  blameless  to  the  coming  of  the  Lord 
Jesus  Christ.  Dr.  Hole. 

(95.)  In  this  narrative  we  read  an  account  of  one 
of  the  greatest  of  all  miracles,  the  raising  of  a  dead 
person  to  life  ;  a  wonderful  proof  of  divine  power 
and  goodness.  From  the  narrative  the  following 
lessons  may  be  drawn. 

1.  We  have  here  a  wonderful  example  of  the  di- 
vine goodness.  When  the  widow,  followins  her 
only  son  to  the  grave,  gave  herself  up  for  a  forlorn 
mourner,  past  redress,  the  God  of  comfort  meets 
her,  pities  her,  relieves  her.  Here  was  no  solicitor, 
but  his  own  compassion.  In  other  occasions,  he 
was  sought  and  sued  Ko.  The  centurion  comes  to 
him  for  a  servant ;  the  ruler,  for  a  son  ;  Jairus,  for 
a  daughter ;  the  neighbours,  for  the  paralytic:  here, 
he  seeks  Uip  the  patient  and  offers  the  cure  uare- 
quested.  While  we  have  to  do  with  the  Father  of 
mercies,  our  afflictions  are  the  most  powerful  suit- 
ors.   No  tears,  no  prayers  can  move  him,  so  much 


I  say  unto  thee,  Arise.  And  he  that  was 
dead  sat  up,  and  began  to  speak  :  and  he 
delivered  him  to  his  mother.  And  there 
came  a  fear  on  all :  and  they  glorified  God, 
saying,  that  a  great  Prophet  is  risen  \\\) 
among  us;  and  that  God  has  visited  his 
people.  And  this  rumour  of  him  went  forth 
throughout  all  Judea,  and  throughout  all 
the  region  round  about.  (95.) 

as  his  own  commiseration.  O  God,  none  of  our 
secret  sorrows  can  be  either  hid  from  thine  eyes, 
or  kept  from  thy  heart :  and  when  we  are  past  all 
our  hopes,  all  possibilities  of  help,  thou  an  then 
nearest  to  us  for  deliverance.  Bp.  Hall. 

2.  From  Christ's  readiness  to  go  from  the  centu- 
rion's servant  at  Capernaum,  to  the  widow's  son  at 
Nain,  we  may  learn  not  to  omit  any  opportunities 
of  doing  good  to  the  souls  or  bodies  of  men.  We 
see  here  how  forward  and  solicitous  our  Saviour 
Avas  about  both  ;  making  no  scruples  or  delays  in 
serving  either ;  but  cheerfully  embracing  all  oppor- 
tunities of  contributing  to  their  bodily  health,  and 
promoting  their  eternal  welfare.  He  sooner  want- 
ed objects,  than  will  to  shew  kindness ;  and  nothing 
pleased  him  better,  than  to  find  men  have  faith 
enough  to  come  to  him,  and  to  be  healed  by  him. 
This  was  the  business,  the  recreation,  and  the 
whole  employment  of  our  blessed  Lord  ;  and  no- 
thing renders  us  more  like  unto  him,  than  a  desire 
and  delight  in  doing  good  in  the  best  way  and  man- 
ner that  we  are  able. 

3.  From  the  miracle  here  wrought  in  raising  the 
widow's  dead  child  to  life  again,  we  may  learn  far- 
ther to  confirm  our  faith  in  him,  and  to  take  him  for 
the  Son  of  God  and  the  Saviour  of  the  world,  for 
the  mighty  works  that  were  done  by  him,  which 
nothing  less  than  a  divine  power  and  goodness  were 
able  to  effect.  Miracles  are  the  broad  seal  of  hea- 
ven, which  is  never  set  to  any  commission  but 
what  comes  from  God  ;  which  made  Nicodemus  a 
ruler  of  the  Jews,  say  to  our  Saviour,  "  I  know  that 
thou  art  a  teacher  come  from  God,  for  none  can  do 
the  works  that  thou  doest,  except  God  be  with 
himj"  John  iii.  1,  2.  These  miracles  abundantly 
testify,  that  his  doctrine  is  divine,  and  contains  the 
words  of  eternal  life,  and  that  his  precepts  are  the 
best,  and  wisest,  and  the  safest  rules  to  lead  us  to 
it  •  and  therefore  it  must  be  not  only  our  duty,  but 
our  wisdom,  and  truest  interest  to  receive  the  one 
and  to  obey  the  other.  Dr.  Hole. 

4.  Let  us  remark  the  manner,  in  which  this  mira- 
cle was  wrought.  "  Young  man,  I  say  unto  thee, 
Arise."  The  Lord  of  life  and  death  speaks  with 
command.  No  finite  power  could  have  said  so 
without  presumption,  or  with  success.  That  is  the 
voice,  which  shaU  one  day  caU  up  our  vanished 


286 


THE  SEVENTEENTH  SUNDAY  AFTER  TRINITY. 


El\2  Srbrntccntfi  Situtratj  after 

ariimtg.  (9fi.) 

The  Collect. 

LORD,  we  pray  tliee,  that  thy  grace  may 
always  prevent  (97.)  and  follow  us  ;  and 
make  us  continually  to  be  ^iven  to  all  g;ood 
i(t^orks,  through  Jesus  Christ  our  Lord. 
Ame?i. 

The  Epistle.     Ephes.  iv.  1. 

I  THEREFORE,  the  prisoner  of  the 
Lord,  beseech  you  that  ye  walk  worthy  of 

bodies  from  the  elements  into  which  they  are  re- 
solved, and  raise  them  out  of,  their  dust.  Neither 
sea,  nor  death,  noF  hell  can  offer  to  detain  their 
dead,  Avhen  he  charges  them  to  be  deUv'ered.  Why 
should  we  incredulously  shrink  at  the  possibility  of 
a  resurrection,  when  the  God  of  nature  undertakes 
It?  It  is  no  more  hard  for  that  almighty  Word, 
which  gave  being  unio  all  things,  to  say,  Let  them 
be  repaired,  than.  Let  them  be  made.  Our  Saviour 
doth  not  here  stretch  himself  upon  the  dead  corpse, 
as  Elijah  and  Elisha  upon  the  sons  of  the  Shuna- 
mite  and  Sareptan  ;  nor  kneel  down  and  pray  by 
tjie  bier,  as  Peter  did  to  Dorcas  :  but  he  so  speaks 
to  the  dead  as  if  he  were  alive  ;  and  so  speaks,  that 
by  the  word  he  makes  him  alive,  "Young  man,  I 
say  unto  thee,  Arise."  Bp.  Hall. 

Lastly,  let  us  reflect  on  the  manner  in  which  they 
condu'!;ted  themselves  to  our  blessed  Saviour:  \V^hat 
awful  and  admiring  looks  they  cast  upon  that  Lord 
of  life,  who,  seeming  homely,  was  approved  om- 
nipotent. HovvT  gladly  did  every  tongue  celebrate 
both  the  work  and  the  author  !  "  A  great  prophet 
is  risen  up  amongst  us,  and  God  hath  visited  his 
people!"  A  prophet  was  the  highest  name  they 
could  find  for  him,  whom  they  saw  like  themselves 
in  shape,  above  themselves  in  power.  They  were 
not  yet  acquainted  with  God  manifested  in  the 
flesh.  This  miracle  might  have  assured  them  of 
more  than  a  prophet :  but  he,  who  raised  the  dead 
man  from  the  bier,  would  not  suddenly  raise  those 
dead  hearts  from  the  grave  of  infidelity.  They 
shall  see  reason  enough  to  know,  that  the  prophet, 
who  was  raised  up  to  them,  was  the  God  that  now 
visited  them ;  and  at  last  should  do  aS  much  for 
them,  as  he  had  done  for  the  young  man ;  raise 
them  from  death  to  life,  from  dust  to  glory. 

Bp.  Hall. 
(96.)  We  are  taught  to  pray  in  the  Collect  for 
this  day,  that  the  grace  of  God  may  always  prevent 
and  follow  us,  and  make  us  to  be  continually  given 
to  all  good  works,  through  Jesus  Christ  our  Lord. 
To  this  end,  St.  Paul,  then  a  prisoner  at  Rome  for 
the  cause  of  Christ  makes  mention  in  the  Epistle 
for  this  day  of  some  of  those  graces  and   good 


the  vocation  wherewith  ye  are  called,  with 
nil  lowliness  and  meekness,  with  lono;-suf- 
fering,  forbearing  one  another  in  love  ;  en-  t 
deavopring  to  keep  the  unity  of  the  Spirit  P 
in  tlie  bond  of  peace.  There  is  one  body, 
and  one  Spirit,  even  as  ye  are  called  in  one 
hope  of  your  calling  ;  one  Lord,  one  faith, 
one  baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  you  all. 
(98.)     . 

The  Gasp  el.     St.  Luke  xiv.  1. 

IT  came  to  pass,  as  Jesus  went  into  the 

works,  that  we  are  continually  to  follow  and  be 
given  to ;  beginning  in  the  first  verse  with  a  gen- 
eral exhortation  to  these  Ephesians,  and  in  thena 
to  aU  Christians,  "  to  walk  worthy  of  the  vocation, 
wherewith  they  were  called."  Whereby  the  "  vo- 
cation wherewith  they  were  called"  is  meant  the 
Christian  profession,  by  which  they  were  called  out 
of  their  former  heathen  state,  to  a  state  of  Christi- 
anity ;  that  is,  to  become  Christians,  and  to  em- 
brace the  Christian  faith,  revealed  to  them  by  the 
Gospel.  To  walk  worthy  of  this  vocation,  is  to 
lead  holy  lives  suitable  to  the  commands  and  obli- 
gations it  lays  upon  us.  So  St.  Peter  expounds  it, 
"  That  as  he  which  hath  called  us  is  holy,  so  we 
should  be  holy  in  all  manner  of  conversation  ;  be- 
cause it  is  written.  Be  ye  holy,  for  I  am  holy  :"  1 
Pet.  i.  ,15,  16.  Fi'om  this  general  exhortation  he 
proceeds  to  some  df  those  particular  graces,  which 
we  pray  may  always  prevent  and  follow  us. 

The  Gospel  sets  before  us  the  insidious  falsehood 
and  treachery  of  the  Pharisees  towards  our  Sa- 
viour; and  the  wisdom  with  which  he  put  them  to 
silence  and  corrected  their  pride.  Dr.  Hole. 

(97.)  See  the  note  on  the  Collect  for  Easter-day. 

T.  o.  B. 

(98.)  This  Epistle  contains  many  weighty  and 
cogent  arguments  for  unity  of  heart  and  mind 
among  Christians  ;  yea,  it  shews  all  our  religion  to 
be  founded  upon  unity,  and  to  be  only  promoted  by 
it;  for  we  are  all  united  in  one  ''mystical  body" 
of  Christ's  Church  ;  and  this  body  is  actuated  and 
animated  by  "  one  Holy  Spirit ;"  there  is  one  door 
of  entrance  into  it,  that  is,  by  "  one  baptism ;"  there 
is  but  "  one  faith"  professed  in  it ;  and,  in  a  word, 
there  is  but  one  object  of  aU  divine  worship,  name- 
ly, the  "  one  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  us  all."  From  afl  Avhic'n 
we  learn, 

1.  The  nature  and  sinfulness  of  schism,  which  is 
the  dividing  of  the  body  of  Christ,  and  making  it 
not  one  body,  but  many.  "  Is  Christ  divided  1" 
saith  the  apostle  to  the  Corinthians,  upon  their 
breaking  into  schisms  and  factions ;  implying,  that 
these  things  not  only  divide  Christians,  but  Christ 


THE  SEVENTEENTH  SUNDAY  AFTER  TRINITY. 


'187 


house  of  one  of  the  chief  Pharisees,  to  eat 
bread,  on  the  Sabbath-clay,  that  they  watch- 
ed him.  And  behold,  there  was  a  certain 
man  before  him  who  had  the  dropsy.  And 
Jesus  answering-  spake  unto  the  lawyers 
and  Pharisees,  saying,  Is  it  lawful  to  heal 
on  the  Sabbath-day?  And  they  held  their 
peace.  And  lie  took  hiin,  and  healed  him, 
and  let  him  go  ;  and  answered  them,  say- 
ing, Whicii  of  you  shall  have  an  ass  or  an 
ox  fallen  into  a  pit,  and  will  not  straight- 
way pull  him  out  on  the  Sabbath-day  ?  And 
they  could  not  answer  him  again  to  these 
things.  And  he  put  forth  a  parable  to  those 
who  were  bidden,  when  he  marked  how 

himself,  by  tearilig  in  pieces  his  body  the  Church; 
and  therefore  the  same  apostle  advises,  that  "  there 
be  no  schism  in  the  body,"  nor  "  any  divisions 
among  Christian's!'  1  Cor.  i.  Ifl.  "  We  being 
many,"  saith  he,  "are  one  bread,  and  one  body, 
and  all  partakers  of  one  bread;"  signifying,  that  by 
breaking  communion,  and  setting  up  altar  against 
altar,  we  break  the  unity  of  Christ's  Church,  and 
make  a  schism  in  his  body  ;  for  thereby  one  mem- 
ber is  rent  and  torn  from  another ;  and,  as  a  mem- 
ber cut  off  is  no  longer  a  part  of  the  body  from 
which  it  is  severed,  so  they,  who  cut  themselves  off 
from  the  communion  of  the  Church,  by  a  wilfuk 
and  causeless  separation,  are  no  longer  members  of 
Christ's  body. 

2.  From  the  unity  of  the  Spirit  and  the  fruits  of 
it,  we  may  learn  what  spirit  we  are  of,  and  how  far 
we  are  actuated  by  it ;  for  the  Spirit  of  God  is  a 
spirit  of  love,  peace,  lowliness,  meekness,  patience, 
and  the  like :  these,  tend  to  promote  unity  of  heart 
and  mind  among  men,  and  dispose  them  to  agree 
and  join  together  in  the  worship  of  God.  But  the 
evil  spirit  lusteth  to  envy,  strife,  variance,  and  con- 
tention ;  and  these  kindle  a  bitter  zeal  and  emula- 
tion amongst  Christians,  which'lead  them  into  di- 
vision and  separation. 

3.  From  the  unity  of  faith,  and  the  one  hope  of 
our  Christian  calling,  we  may  learn  to  unite  and  go 
hand  in  hand  together  in  it,  without  differing  or 
falling  out  about  inferior  matters ;  for,  whilst  we 
adhere  and  hold  to  the  same  feith,  and  expect  the 
same  end  of  it,  even  the  salvation  of  our  souls,  no 
smaller  things  can  justify  a  contention,  or  much 
less  warrant  a  separation.  We  are  bid  to  contend 
earnestly  for  the  faith ;  and  to  continue  steadfast 
in  the  profession  of  it ;  but  for  the  inferior  matters 
of  order  and  decency,  we  are  bid  to  submit  and 
shfew  all  lawful  compliance,  Which  is  absolutely  ne- 
cessary to  preserve  unity. 

4.  From  the  one  Lord,  or  tfte  unity  of  the  head, 
we  may  easily  learn  this  compliance  ;  for  the  head 


they  chose  out  the  chief  rooms  ;  saying  unto 
them,  When  thou  art  bidden  of  any  man 
to  a  wedding,  sit  not  down  in  the  highest 
room,  lest  a  more  honourable  man  than  thou 
be  bidden  of  iiim  ;  and  he  that  bade  thee 
and  him  come  and  say  to  thee,  Give  this 
man  place ;  and  thou  begin  with  shame  to 
take  the  lowest  room.  But  v/hen  thou  art 
bidden,  go  and  sit  down  in  the  lowest  room ; 
that  when  he  that  bade  thee  cometh,  he  may 
say  unto  thee.  Friend,  go  up  higlier  :  then 
shalt  thou  have  worship  in  the  presence  of 
them  that  sit  at  meat  with  thee.  For  whoso- 
everexalteth  himself,shall  be  abased:  and  he 
that  humbleth  himself,  shall  be  exalted.  (99.) 

is  the  seat  of  wisdom  and'  power,  to  direct  and 
command  the  other  members  ;  and  this  may  in  the 
most  eminent  manner  be  affirmed  of  this  mystical 
head,  in  whom  are  hid  all  the  treasures  of  wisdom 
and  knowledge,  arid  who  hath  the  sole  right  to  gov- 
ern and  guide  his  whole  body.  Besides,  as  the 
head  conveys  down  animal  spirits,  heat,  and  vigojir 
to  the  other  mernbers,  by  which  they  live,  move, 
and  have  their  being ;  so  Christ,  the  mystical  head 
of  the  Church,  sends  down  the  kindly  influences  of 
his  grace  and  Holy  Spirit  upon  his  members,  to 
quicken  and  excite  all  their  operations  ;  which  may 
teach  us  to  live,  to  unite,  and  to  abide  in  his  body : 
for  as  the  branches  cannot  live  or  bring  forth  any 
fruit,  except  they  abide  in  the  vine,  so  neither  can 
we,jexcept  we  are  united  to  and  abide  in  him. 

5.  From  the  unity  of.  Sacraments,  let  us  learn  to 
keep  the  unity  of  the  Spirit  in  the  bond  of  peace  ; 
for  these  are  the  ligaments  and  arteries  to  hold  all 
the  parts  together.  It  is  by  one  baptism  that  we 
are  all  initiated  into  Christ's  Church,  and  by  one 
communion  that  we  are  all  confirmed  and  continued 
in  it ;  so  yain  and  foolish  are  they  who  think  they 
belong  to  Christ,  without  the  initiating  ordinance 
of  baptism,  and  so  profane  and  presumptuous  are 
all  such  as  expect  any  benefit  from  him,  without 
the  confirming  ordinance  of  the  holy  communion. 
These  are  the  seals  of  the  new  covenant,  without 
which  we  can  lay  no  claim  to  the  title  or  privileges 
of  Christians. 

Lastly,  From  the  one  God  and*  Father  of  all,  let 
us  be  persuaded  Avith  one  mind  and  one  mouth  to 
glorify  our  great  Creator  ;  so  shall  we,  by  preserv- 
ing peace  and  unity  on  earth,  arrive  at  last  to  the 
unity  of  the  Church  in  heaven  :  and  "  come  to  the 
measure  of  the  stature  of  the  fulness  of  Christ ;"  to 
which,  God  of  his  infinite  mercy  bring  us  all,  for 
the  merits  of  his  Son,  and  our  ever  blessed  Saviour 
and  Redeemer.  Amen.  Dr.  Hole. 

(99.)  This  Gospel  may  instruct  us  in  the  follow 
ing  lessons. 


2SS 


THE  EIGHTEENTH  SUNDAY  AFTER  TRINITY. 


EiK  iStsUtcciitli    «>uw^ai)    aftcc 
STrtnttj).  (1.) 

The  Collect. 

LORD,  we  beseech  thee,  frrcinl  thy  people 

Sfrace  to   withstand   the  temptations  of  the 

world,  the  flesh,  and   the  devil  :    and   witii 

pure  liearts  an  J  minds  to   follow  thee,  the 

1.  From  our  Saviour's  freedom  of  conversation 
Ave  may  learn  to  be  affable,  co^irteous,  and  conde- 
scending to  all  men  ;  this  Christ's  comiliand  and  ex- 
ample plainly  teach  us;  "Learn  of  me,"  says  he, 
'•  for  I  am  meek  and  lowly  of  heart :"  it  is  no  part 
of  his  religion  to  be  sour,  morose,  or  cynical;  for 
he  conversed  familiarly  with  all  sorts  of  men,  and 
hath  willed  his  disciples  to  do  so  too.  2.  From 
the  Pharisees  watching  our  Saviour  to  ensnare  and 
entrap  him,  we  learn  the  evil  effects  of  malice  and 
hypocrisy,  v/hat  a  pernicious  influence  ihey  have 
upon  conversation,  and  how  they  poison  and  em- 
bitter all  society.  3.  From  Christ's  defeating  the 
malicious  designs  of  the  Pharisees  in  watching  him, 
we  may  learn  to  walk  warily  and  circumspectly, 
not  as  fools,  but  as  wise,  and  to  arm  ourselves 
against  the  wiles  of  ihe  wicked.  When  Christ 
sent  his  disciples  abroad  into  the  world,  he  told 
them,  ''  Behold  I  send  you  forth  as  sheep  among 
wolves^"  that  is,  among  wicked  and  ungodly  men, 
who  will  be  apt  to  worry  and  lie  in  wait  for  you, 
as  the  ravening  woives  do  for  the  innocent  sheep : 
therefore,  saith  he,  "  be  ye  wise  as  serpents,  and 
harmless  as  doves  :"  we  should  therefore  use  all 
good  means  to  escape  the  treachery  and  malice  of 
designing  men;  but  yet  to  the  wisdom  of  the  ser- 
pent we  are  to  add  the  harmlessness  of  the  dove, 
that  is,  to  use  nothing  but  good  and  lawful  means 
to  that  end,  and  not  to  betake  ourselves  to  sinister  and 
indirect  courses  to  promote  our  safety.    Dr.  Hole. 

4.  Although  the  best  way  of  setting  ourselves  at 
ease  against  malice,  frequently  is  to  let  it  spend 
Itself,  and  the  most  effectual  answer  to  its  scandals 
is  by  silence  and  scorn;  yet  sometimes  there  are 
occasions  of  importance  to  require  our  defence. 
And  when  argument  is  seasonable,  we  shall  do 
well  to  imitate  our  blessed  Master's  prudence  in  the 
choice  of  it.  He  might  have  discoursed  very  nice- 
ly upon  the  nature,  the  institution,  the  end  of  the 
Sabbsth;  that  a  rest,  meant  for  the  refreshment 
and  benefit  of  mankind,  could  not  possibly  oblige 
to  an  absolute  cessation  from  the  works  of  necessity 
and  charity,  because  this  would  tend  directly  to 
the  prejudice  and  destruction  of  mankind.  But  he 
rather  chooses  to  turn  their  own  practice  upon  them. 
And  this  in  truth  is  the  method  of  treating  violent 
and  self-conceited  men.  To  accommodate  our  dis- 
course to  their  passions  and  interest ;  to  show  the 
unreasonable  creatures  to  themselves :  for  such  are 


only  God,  through  Jesus  Christ  our  Lord, 
Amen. 

The  Epistle.     1  Cor.  i.  4. 

I  THANK  my  God  always  on  your  be- 
half, for  the  grace  of  God  which  is  given  you 
by  Jesus  Christ ;  that  in  every  thing  ye  are 
enriched  by  him,  in  all  utterance,  and  in  all 

immoderately  fond  of  their  own  doings,  and  will 
be  tender  in  condemning  the  measures  of  their 
brethren;  when  made  sensible  that  tiiere  is  no 
remedy,  but  they  must  at  the  same  time,  and  in 
the  same  or  a  greater  degree,  condenm  those  taken 
by  themselves.  Such  an  instance  either  wins 
them  over  to  our  favour,  or  at  least  it  stops  their 
mouths;  and  puts  them  more  effectually  out  of 
countenance,  than  all  the  dry  reasoning  in  the 
world.  For  in  this  effect  and  success  also  our  Sa- 
viour is  our  precedent.  This  so  sensible  applica- 
tion to  the  Pharisees'  own  example  (equalling,  and, 
as  is  usual  with  men  of  that  temper,  even  out-doing 
the  very  thing  thev  so  severely  blamed  in  him) 
touched  them  so  close,  and  so  utterly  confounded 
them,  that  the  6th  verse  acquaints  us,  "  They 
could  not  answer  him  again  to  these  things." 

Dean  Stanhope. 

(1.)  The  Collect  for  the  day  teaches  us  to  be- 
seech God  for  grace  to  withstand  the  temptations 
of  the  world,  the  flesh,  and  the  devil,  and  with 
pure  hearts  and  minds  to  follow  him  the  only  true 
God.  Suitable  hereunto,  the  Epistle  for  this  day 
contains  St.  Paul's  thanksgiving  unto  God,  for  giv- 
ing this  grace  unto  the  Corinthians,  together  with 
the  many  blessed  fruits  and  effects,  that  proceeded 
from  it. 

The  Gospel  furnishes  us  with  a  much  higher 
and  belter  instance  of  it  in  the  person  of  our  Sa- 
viour, who  was  set  upon  by  the  Sadducees,  Scribes, 
and  Pharisees,  with  all  the  art  and  subtlety  of 
temptation  ;  and  yet  we  read  that  he  effectually 
withstood,  worsted,  and  vanquished  them  all.  We 
read  elsewhere  how  he  vanquished  the  power  and 
temptations  of  the  devil,  (Matt.  iv. ;)  and  here  how 
he  baffled  the  wisdom  and  meekness  of  the  world 

Dr.  Hole.  ' 

This  Sunday  does  not  follow  the  method  of  the 
rest;  for  the  Epistle  is  taken  out  of  the  first  of  the 
Corinthians,  not  out  of  that  to  the  Ephesians,  as 
those  for  the  Sundays  next  before  and  after.  For 
this  variation  the  followmg  reason  may  be  given. 
It  was  an  ancient  custom  of  the  Church  in  the  em- 
ber weeks,  to  have  proper  service  on  the  Wednes- 
days and  Fridays,  and  especially  on  the  Satur- 
days :  when,  after  a  long  continuance  in  prayer  and 
fasting,  they  performed  the  solemnities  of  the  Ordi- 
nation either  late  on  Saturday  evening,  (which  was 
then  always  looked  upon  as  part  of  the  Lord's  day, 


THE  EIGHTEENTH  SUNDAY  AFTER  TRINITY. 


289 


knowledge  ;  even  as  the  testimony  of  Christ 
was  confirmed  in  you.  So  that  ye  come  be- 
hind in  no  gift ;  waiting  for  the  coming  of 
the  Lord  Jesus  Christ,  who  shall  also  con- 
firm you  unto  the  end,  that  ye  may  be 
blameless  in  the  day  of  our  Lord  Jesus 
Christ.  (2.) 

The  Gospel.     St.  Matt.  xxii.  34. 

WHEN  the  Pharisees  had  heard  that  Je- 
sus had  put  the  Sadducees  to  silence,  they 
were  gathered  together.     Then  one  of  them, 

or  else  early  on  the  morning  following  ;  for  which 
reason,  and  because  they  might  be  wearied  with 
their  prayers  and  fasting  on  the  Saturdays,  the  Sun- 
days following  had  no  public  services,  but  were 
called  '•  DominicEC  vacantes,"  that  is,  "  vacant 
Sundays."  But  afterwards,  when  they  thought  it 
not  convenient  to  let  a  Sunday  pass  without  any 
solemn  service,  they  dispatched  the  Ordination 
sooner  on  Saturdays,  and  performed  the  solemn 
service  of  the  Church  as  at  other  times  on  the  Sun- 
days. But  these  Sundays,  having  no  particular 
servi'ce  of  their  own,  for  some  time  borrowed  of 
some  other  days,  till  they  had  proper  ones  fixed 
pertinent  to  the  occasion.  So  that  this  eighteenth 
Sunday  after  Trinity,  often  happening  to  be 
one  of  these  vacant  Sundays,  had  at  the  same 
time  a  particular  Epistle  and  Gospel  allotted  to  it, 
in  some  measure  suitable  to  the  solemnity  of  the 
time.  For  the  Epistle  hints  at  the  necessity  there 
IS  of  spiritual  teachers,  and  mentions  such  qualifi- 
cations as  are  specially  requisite  to  those  that  are 
ordained,  as  the  being  "  enriched  with  all  utterance 
and  in  all  knowledge,"  and  being  "  behind  in  no 
good  gift."  The  Gospel  treats  of  our  Saviour's 
silencing  the  most  learned  of  the  Jews  by  his  ques- 
tions and  answers ;  thereby  also  showing  how  his 
ministers  ought  to  be  qualified,  namely,  able  to 
speak  a  word  in  due  season,  to  give  a  reason  of 
their  faith,  and  to  convince,  or  at  least  to  confute, 
all  those  that  are  of  heterodox  opinions. 

Wheatly. 
(2.)  From  this  Epistle  the  following  practical 
lessons  may  be  inferred. 

1.  From  the  apostle's  thanking  God  for  the  grace 
bestowed  on  these  Corinthians,  and  the  benefits 
received  thereby,  we  may  learn  to  congratulate  the 
good  that  others  enjoy,  as  well  as  ourselves,  and 
to  thank  God  for  one  another's  welfare. 

2.  From  the  riches  of  divine  grace  conveyed  to 
these  Corinthians  by  the  preaching  of  the  Gospel, 
we  may  learn  to  set  a  due  price  and  value  upon  the 
iightof  the  Gospel,  and  the  many  inestimable  bless- 
ings we  receive  by  it.  If  we  weigh  things  aright 
we  cannot  raise  our  thoughts  too  high  of  this 
transceadant  privilege ;  for  without  it  we  should, 

37 


who  was  a  lawyer,  asked  him  a  question^ 
tempting  him.  aird  saying,  Master,  which  is 
the  great  commandment  in  the  law  ?  Jesus 
said  unto  him,  Tliou  shaft  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy 
soul,  and  with  all  thy  mind:  This  is  the 
first  and  great  commandment.  And  the 
second  is  like  unto  it.  Thou  shaft  love  thy 
neighbour  as  thyself.  On  these  two  com- 
mandments hang  all  the  law  and  the  pro- 
phets. While  the  Pharisees  were  gathered 
together,  Jesus  asked  them,  saying,  What 

like  the  benighted  heathens,  walk  on  still  in  dark- 
ness ;  and  being  left  to  the  blind  and  uncertain 
conduct  of  nature,  be  unavoidably  bewildered,  and 
lose  our  way  to  heaven.  We  had  then  been  des- 
titute of  all  saving  knowledge  of  God,  of  Christ, 
and  of  ourselves,  and  so  must  have  groped  on  in 
the  dark  to  our  utter  ruin.  But  now,  by  the  preach- 
ing of  the  Gospel,  we  are  thoroughly  instructed  in 
all  these,  and  infallibly  directed  in  the  way  that 
leads  to  true  happiness.  This  is  a  mercy  that  is 
highly  worthy  of  our  loudest  praises  and  thanks- 
givings, and  may  teach  us  to  make  a  right  use  and 
improvement  of  it.  While  we  have  the  light, 
(saith  the  apostle,)  let  us  walk  in  the  light,  and 
work  by  it,  lest  our  ingratitude  and  abuse  of  it 
cause  it  to  be  withdrawn  from  us,  and  so  lose  an 
invaluable  blessing,  Avhich  we  knew  not  how  to 
use.  The  neglect  or  contempt  of  it  will  heighten 
both  our  sin  and  our  punishment ;  and  better  had 
it  been,  not  to  have  had  the  Gospel  and  the  means 
of  grace,  than  to  despise  or  neglect  them,  and  to  turn 
a  deaf  ear  to  its  calls  and  admonitions.  This  we 
shall  do  well  to  remember  before  it  be  too  late,  lest  the 
night  come  too  fast  upon  us,  and  this  prove  at  last 
to  be  "  our  condemnation,  that  light  is  come  into  the 
world,  but  we  loved  darkness  rather  than  light,  be- 
cause our  deeds  were  evil."  John  iii.  19. 

3.  The  testimony  given  of  Christ  being  so  fully 
confirmed  by  the  gifts  and  graces  of  the  Gospel,  letus 
learn  to  persevere  in  the  faith,  and  love  of  the  truth, 
even  to  the  end.  To  this  the  apostle  exhorts,  in  all 
his  Epistles,  to  continue  steadfast  in  the  faith,  and 
not  to  be  shaken  by  the  subtlety  of  false  teachers, 
many  of  whom  are  gone  abroad,  into  the  world,  to 
deprave  or  destroy  the  faith.  There  are  other  temp- 
tations from  the  allurements  of  the  world  and  the 
flesh,  which  we  are  to  labour  by  the  grace  of  God 
to  withstand  and  conquer.  To  which  end,  the  apos- 
tle, in  the  last  place,  directs  us,  to  "wait  for  the 
second  coming  of  our  Lord  Jesus,  who  shall  confirm 
us  to  the  end."  The  continual  expecting  and  prepar- 
ing for  that  day  will  keep  us  always  upon  our  watch, 
and  fortify  us  against  the  wUes  of  the  wicked  ;  it 
will  make  us  "  hold  fast  the  profession  of  oar  faith 
without  wavering,"  and  daily  move  us  forward  iu 


290 


THE  NINETEENTH  SUNDAY  AFTER  TRINITY. 


think  ye  of  Christ  ?  whose  son  is  he  ? 
They  say  unto  him,  The  son  of  David.  He 
saith  unto  them,  How  then  doth  David  in 
spirit  call  him  Lord,  saying,  The  Lord  said 
unto  my  Lord,  Sit  thou  on  my  ri2;ht  hand 
till  I  make  thine  enemies  thy  footstool  ?  If 
David  then  call  him  Lord,  hov/  is  he  his 
son  ?  And  no  man  was  able  to  answer  him 
a  word,  neither  durst  any  man,  from  that 
day  forth,  ask  him  any  more  questions.  (3.) 


Z\xt  Buxctccntfi  <Sunt(a2  after  Exin= 

Ct».    (4.) 
The  Colled. 

O  GOD,  forasmuch  as  without  thee  we 
are  not  able  to  please  thee  ;  mercifully  sfrant 
that  thy  Holy  Spirit  may  in  all  things  direct 
and  rule  our  hearts,  through  Jesus  Christ 
our  Lord.     Amen. 

our  Christian  course;  and  by  that  means  we  shall 
be  found  "  blameless"  and  unreprovable  "  in  the  day 
of  our  Lord  Jesus  Christ."  Dr.  Hole. 

(3.)  The  Pharisees  had  often  put  several  ques- 
tions maliciously  to  Christ,  and  now,  in  the  latter 
part  of  this  Gospel,  Christ  puts  one  question-  inno- 
cently to  them;  namely,  what  they  thought  of  the 
Messiah  whom  they  expected.  They  reply,  that 
he  was  to  be  "  the  Son  of  David,"  a  secular  prince 
descending  from  David,  who  should  deliver  them 
from  the  power  of  the  Romans,  and  restore  them 
to  their  civil  rights.  This  was  their  notion  of  the 
Messiah,  that  he  should  be  a  man,  the  Son  of  Da- 
vid, and  nothing  more.  Our  Saviour  replies. 
Whence  is  it  then  that  David  calls  the  Messiah 
Lord  ?  Ps.  ex.  1.  "  The  Lord  said  unto  my  Lord." 
How  could  he  be  both  David's  Lord  and  David's 
Son?  No  son  is  Lord  to  his  father:  therefore  if 
Christ  be  David's  sovereign,  he  must  be  more  than 
man ;  more  than  David's  son.  Hence  we  learn, 
first,  that  although  Christ  was  really  and  truly  man, 
yet  he  was  more  than  a  mere  man  ;  he  was  Lord 
unto,  and  was  the  salvation  of,  his  own  forefathers. 
Secondly,  we  learn,  that  the  only  way  to  reconcile 
the  scriptures,  which  speak  concerning  Christ,  is 
to  believe  and  acknowledge  him  to  be  God  and 
man  in  one  person.  The  Messiah,  as  a  man,  was 
to  come  forth  out  of  David's  loins ;  but,  as  God 
and  man  united,  he  was  David's  Sovereign  and 
Saviour  :  as  man,  he  was  his  father's  Son ;  as  God, 
he  was  Lord  to  his  own  Father.  Burkitt. 

1.  As  to  the  subject  of  the  former  part  of  this 
Gospel,  it  may  be  observed,  that  if  the  loving  of 
God  be  the  first  and  great  commandment,  then  this 
ought  to  be  first  regarded  and  endeavoured  by  us, 
that  we  may  be  rooted  and  grounded  m  the  love  of 


The  Epistle.     Ephes.  iv.  If. 

THIS  I  say  therefore,  and  testify  in  the 
Lord,  that  ye  henceforth  walk  not  as  othei 
Gentiles  walk,  in  the  vanity  of  their  mind  ; 
having  the  understanding  darkened,  being 
alienated  from  the  life  of  God,  through  the 
ignorance  that  is  in  them,  because  of  the 
blindness  of  their  heart ;  who,  being  pastfeeU 
ing,  have  given  themselves  over  unto  lascivi 
ousness,  to  work  all  uncleanness  with  greedi- 
ness. But  ye  have  not  so  learned  Christ; 
if  so  be  that  ye  have  heard  him,  and  have 
been  taught  by  him,  as  the  truth  is  in  Jesus  : 
that  ye  put  off,  concerning  the  former  con- 
versation, the  old  man,  which  is  corrupt  ac- 
cording to  the  deceitful  lusts  ;  and  be  renew- 
ed in  the  spirit  of  your  mind  :  and  that  ye 
put  on  the  new  man,  which  after  God  is 
created  in  righteousness  and  true  holiness. 
Wherefore  putting  away  lying,  speak  every 

him;  and  that  love,  growing  and  increasing  in  us, 
will  lead  us  to  all  the  other  parts  of  our  duty  to 
him. 

2.  If  the  love  of  our  neighbour  be  "  the  second 
commandment  and  like  unto  the  first,"  then  ought 
this  in  the  next  place  to  be  regarded  and  laboi^red 
for ;  and  let  us  not  think  (as  too  many  do)  that  '  \ 
their  duty  to  God  will  excuse  them  from  their  duty 
to  their  neighbour. 

And,  lastly.  If  on  these  two  commandments  hang 
all  the  law  and  the  prophets,  then  all  our  hopes  and 
expectations  must  depend  upon  the  observation  of 
them.  The  will  of  God  must  not  be  performed  by 
halves,  nor  may  we  hope  to  enter  into  life  without 
keeping  both  these  commandments.  And  as  God 
hath  in  both  consulted  our  good,  so  let  us  make  a 
both  the  standing  rule  of  our  lives  and  actions.  ,'  j 

Dr.  Hole,     rj 

(4.)  The  Collect  for  the  day  teaches  us  to  pray 
to  God,  that  forasmuch  as  without  him  we  are 
not  able  to  please  him,  he  would  mercifully  grant 
us  his  Holy  Spirit,  in  all  things  to  direct  and  rule 
our  hearts. 

Accordingly,  the  Epistle  for  the  day  shews  us,     -f-»/ 
1.  Our  utter  inability  of  ourselves  to  please  God,        / 
set  forth  by  the  natural  state  of  the  Gentiles  before 
they  received  the  Gospel.     2.  The  gracious  aids 
and  assistances  of  God's  Holy  Spirit  in  order  to 
please   Him,  represented  in  the  happy   estate  of 
Christians  by  the  grace  and  favour  of  the  Gospel.    "[ 
3.  Some  of  those  rules  by  which  the  Holy  Spirit 
in  all  things  directs  our  hearts  in  the  right  way. 

Dr.  Hole. 

The  Gospel  brings  before  us  the  friends  of  a  per- 
son sick  of  the  palsy,  testifying  in  a  remarkable 
manner  their  eager  d«sire  of  obtaining,  and  their 


THE  NINETEENTH  SUNDAY  AFTER  TRINITY. 


291 


man  truth  with  his  neighbour :  for  we  are 
members  one  of  another.  Be  ye  angr^'',  and 
sin  not :  let  not  the  sun  go  down  upon  your 
wrath  :  neither  give  place  to  the  devil.  Let 
him  that  stole,  steal  no  more  ;  but  rather  let 
him  labour,  working  with  his  hands  the 
thing  which  is  good,  that  he  may  have  to 
give  to  him  that  needeth.  Let  no  corrupt 
communication  proceed  out  of  your  mouth, 
but  that  which  is  good  to  the  use  of  edify- 
ing, that  it  may  minister  grace  unto  the 
hearers.  And  grieve  not  the  Holy  Spirit  of 
God,  whereby  ye  are  sealed  unto  the  day  of 
redemption.  Let  all  bitterness,  and  wrath, 
and  anger,  and  clamour,  and  evil-speaking, 
be  put  away  from  you,  with  all  malice.  And 
be  ye  kind  one  to  another,  tender-hearted, 
forgiving  one  another,  even  as  God  for 
Christ's  sake  hath  forgiven  you.  (5.) 

confident  expectation  of  receiving,  a  cure  from  the 
power  and  goodness  of  Ciirist ;  upon  which  he, 
who  never  wanted  inclination  to  pity  and  relieve 
the  distressed,  and  only  v/aited  till  men  were  duly 
qualified  to  receive  the  mercies  which  he  was 
always  ready  to  bestow  ;  "seeing  their  faith,"  that 
is,  finding  them  capable,  and  judging  this  a  fit  op- 
portunity for  exercising  his  divine  compassion, 
granted  their  request,  and  healed  the  distemper 
presently.  Dean  Stanhope. 

(5.)  The  absolute  necessity,  as  well  as  the  in- 
valuable benefits,  of  that  divine  revelation  and 
grace,  which  is  ministered  by  the  Gospel  of  Christ, 
need  no  other  evidence,  than  the  description  given 
here  by  St.  Paul,  of  those  miserable  circumstances, 
to  Avhich  the  heathens  were  reduced  for  want  of 
them.  The  wretched  ignorance  and  errors,  where- 
by the  candle  of  the  Lord  within  them,  the  facul- 
ties of  reason  and  judgment,  were  almost  quite  put 
out:  the  total  depravation  of  the  will  and  affections, 
addicted  and  fastened  down  to  objects  of  flesh  and 
sense ;  and  irreconcileably  averse  to  all  the  ends 
and  methods,  wherein  the  dignity  of  human  nature, 
and  the  excellence  of  a  spiritual  and  divine  life,  do 
consist :  the  utter  insensibility  and  obduration  of 
the  heart  and  conscience,  which  customary  sin- 
ning introduces  ;  partly  by  men's  own  obstinate  in- 
dulgence of  their  wicked  lusts,  and  resisting  the 
checks  and  admonitions  of  their  own  and  God's 
Spirit;  and  partly,  by  that  judicial  hardness,  which 
God  is  provoked  to  inflict,  by  withdrawing  those 
preventing  and  assisting  graces,  which  they  have 
continued  to  abuse  and  despise :  and,  lastly,  the 
inability  of  corrupt  nature  to  discern  and  apply  it- 
self to  matters  of  religion  ;  plainly  demonstrated, 
by  the  examples  of  eminent  heathen  philosophers, 
who,  though  exceeding  shrewd  and  sagacious  in 
other  respects,  were  yet  in  this  mistaken,  and  ab- 


Tke  Gospel.  St.  Matt.  ix.  ]. 
JESUS  entered  into  a  ship,  and  passed 
over,  and  came  into  his  own  city.  And  be- 
hold, they  brought  to  him  a  man  sick  of  the 
palsy,  lying  on"  a  bed.  And  Jesus,  seeing 
their  faith,  said  unto  the  sick  of  the  palsy, 
Son,  be  of  good  cheer,  thy  sins  be  forgiven 
thee.  And  behold,  certain  of  the  scribes 
said  within  themselves.  This  man  blasphem- 
eth.  And  Jesus,  knowing  their  thoughts, 
said.  Wherefore  think  ye  evil  in  your  hearts'? 
For  whether  is  easier  to  say.  Thy  sins  be 
forgiven  thee  ?  or  to  say.  Arise,  and  walk  ? 
But  that  ye  may  know  that  the  Son  of  man 
hath  power  on  earth  to  forgive  sins,  (then 
saith  he  to  the  sick  of  the  palsy,)  Arise,  take 
up  thy  bed,  and  go  unto  thine  house.  And 
he  arose,  and  departed  to  his  house.  But 
when  the  multitude  saw  it,  they  marvelled, 

surd,  even  to  the  most  despicable  degree  of  child- 
ishness and  folly  :  these  are  experiments  too  plain 
to  be  gainsayed,  and  such  as  conspire  at  once  to 
give  us  a  very  mean  opinion  of  our  own  natural 
powers,  and  to  oblige  us  to  thankfuhiess  for  those 
supernatural  assistances  to  which  we  owe  the  very 
capacity,  either  of  "  pleasing  God  "  or  of  thinking 
and  acting  like  men. 

Concerning  the  change  said  afterwards  to  be 
wrought  upon  persons  converted  to  Christianity,  it 
may  be  seasonable  to  observe,  that  the  manner  of 
the  apostle's  expressing  it  intimates  their  becoming 
quite  another  sort  of  people  ;  indeed,  the  very  re- 
verse of  what  they  had  been  before.  "  The  old 
man  to  be  put  off"  is  said  to  be  "  corrupt  according 
to  the  deceitful  lusts  ;"  those  lusts,  which  cheated 
men  with  flattering  promises  of  satisfactions  which 
they  cannot  yield  :  and  therefore  the  change  in  this 
point  will  consist  in  stopping  our  ears  against  all 
false  insinuations  from  that  quarter,  abandoning  the 
unprofitable  corruption,  and  having  our  "  fruit  unto 
holiness."  This  implies  mortifying  and  renoun- 
cing all  sinful  desires;  repenting  and  effectually 
forsaking  all  our  past  faults  :  but  "  putting  on  the 
new  man"  implies  a  great  deal  more.  This  sup- 
poses activity  and  diligence  in  piety  and  virtue  ; 
doing  good  no  less  than  abstaining  from  evil.  This 
proves,  how  sandy  a  foundation  those  hopes  are 
built  upon,  which  look  for  salvation  and  acceptance 
with  God,  for  not  being  vicious  only :  and,  provided 
the  sins  of  commission  be  carefully  avoided,  are  as 
little  concerned  for  those  omissions,  as  if  they 
were  to  make  no  article  in  our  account.  The  dan- 
ger of  which  too  common  deceit  we  may  reason- 
ably suppose  our  blessed  Lord  had  in  view,  and  in- 
tended efiectually  to  warn  us  all  against,  by  so  di- 
rectly levelling  at  them  his  descriptions  of  the  gene- 
ral judgment,  under  those  two  famous  parables  ot 


292 


THE  TWENTIETH  SUNDAY  AFTER  TRINITY. 


and  glorified   God.   who   had  given   such 
power  unto  men.  (6.) 


3rfit  S5;iijcnticth  SuntJag  after  2rrtn= 
its.  (7.) 
The  Collect. 
O  ALMIGHTY  and  most  merciful  God, 
of  thy  bountiful  goodness  keep  us,  we  be- 
seech thee,  from  all  things  that  may  hurt  us  ; 
that  we,  being  ready  both  in  body  and  soul, 
may   cheerfully  accomphsh    those    thmgs 
which  thou    commandest,    through    Jesus 
Christ  our  Lord.     Amen. 

the  "  talents  "  and  of  the  "  sheep  and  the  goats." 
(Matt.  XXV.)  Dean  Stanhope. 

(6.)  From  this  Gospel  we  may  observe  our 
Saviour's  great  kindness  to  this  poor  paralytic,  in 
healing  the  maladies  both  of  body  and  soul  to- 
gether :  for  he  at  once  removed  his  palsy  for  the 
health  of  his  body,  and  pronounced  his  pardon  for 
the  welfare  of  his  soul,  and  by  both  blessed  him 
with  a  perfect  and  complete  cure  of  all  his  infirmi- 
ties ;  he  did  not  things  by  halves,  nor  made  any 
empty  and  msignificant  offers  of  kindness,  but  ever 
did  more  than  he  seemed  to  promise  or  pretend  to, 
yea  more  than  they  could  ask  or  think ;  which  is 
a  farther  instance  of  his  inexpressible  love  to  man- 
kind, and  ought  to  be  both  admired  and  imitated 
by  us  as  well  as  we  may.  2.  From  the  Scribes 
and  Pharisees  carping  at  our  Saviour,  and  charg- 
ing him  Avith  blasphemy  for  forgiving  the  sins  of 
this  poor  paralytic,  we  learn  the  proneness  of  evil 
men  to  defame  the  best  persons,  and  find  fault 
with  the  best  actions  ;  and,  if  they  dealt  so  with 
Christ  himself,  his  disciples  may  not  expect  better 
treatment  from  them.  The  disciple  is  not  above 
his  Lord  ;  and,  if  our  Master  met  with  evil  treat- 
ment from  the  Scribes  and  Pharisees,  we  may 
learn  to  bear  with  like  usage  from  the  like  persons ; 
daily  experience  shews  us  how  apt  ill-minded  men 
are  to  accuse  and  traduce  such  as  are  every  way  bet- 
ter than  themselves,  and  to  spy  a  mote  in  their 
brother's  eye  when  they  cannot  see  a  beam  in  their 
own ;  we  find  what  perverse  comments  and  con- 
structions they  make  of  the  most  innocent  and  well 
meant  actions,  and  how  greedily  they  seek  occa- 
sions of  troubles  and  disturbance.  We  observed 
this  in  many  other  instances  of  the  Pharisees,  and 
we  may  easily  observe  the  same  in  too  many  of 
their  followers.  3.  From  our  Saviour's  working  a 
miracle  to  take  off  the  charge  of  blasphemy,  and 
exerting  his  divine  power  to  silence  his  enemies, 
we  may  learn  to  use  all  possible  means,  and  par- 
ticularly "  by  well-doing  "  (as  the  apostle  directs) 
"  to  put  to  silence  the  ignorance  of  foolish  men." 
St.  P     's  advice  is,  "  Let  not  your  good  be  evil 


The  Epistle.  Ephes.  v.  15. 
SEE  then  that  ye  walk  circumspectly, 
not  as  fools,  but  as  wise,  redeeming  the  time, 
because  the  days  are  evil.  Wherefore  be  ye 
not  unwise,  but  understanding  what  the 
will  of  the  Lord  is.  And  be  not  drunk  with 
wine,  wherein  is  excess  ;  but  be  filled  with 
the  Spirit :  speaking  to  yourselves  in  psalms 
and  hymns  and  spiritual  songs,  singing  and 
making  melody  in  your  heart  to  the  Lord ; 
giving  thanks  always  for  all  things  unto 
God  and  the  Father,  in  the  name  of  our 
Lord  Jesus  Christ ;  submitting  yourselves 
one  to  another  in  the  fear  of  God.  (8.) 

spoken  of"  Now  though  it  be  not  always  in  our 
power  to  prevent  this,  yet  we  are  to  do  the  best  we 
can,  to  elude  the  cavils  and  calumnies  of  evil 
men.  Lastly,  from  the  people's  glorifying  and 
blessing  God  upon  this  miracle  of  healing  a  sick 
man,  let  us  learn  to  give  God  the  glory  of  all  his 
mercies,  and  to  ascribe  to  him  the  honoj^r  due  to  A. 
his  name;  particularly,  as  we  are  taught  by  the 
Gospel  for  this  day,  let  us  praise  God  as  for  the 
life  and  doctrine,  so  for  the  miracles  of  our  blessed 
Saviour,  which  gave  the  highest  honour  and  con- 
firmation to  both.  Let  us  frequently  meditate  on 
the  number  and  greatness  of  them,  the  better  to 
raise  our  minds  to  a  higher  esteem  and  thankful- 
ness for  them ;  that  will  mightily  conduce  to  the 
confirming  of  us  in  the  belief  of  his  doctrines,  and 
to  the  building  of  us  up  more  firmly  in  our  most 
holy  faith,  and  that  will  bring  us  at  last  to  the  end 
of  our  faith,  even  the  salvation  of  our  soul. 

Dr  Hole. 

(7.)  We  are  taught  in  the  Collect  for  this  day, 
to  pray,  that  we  may  be  kept  from  all  things  that  / 
may  hurt  us,  that  so  being  ready  both  in  body  and  / 
soul,  we  may  cheerfully  accomplish  those  things 
that  God  would  have  done,  &c.  Which  things  re- 
quiring no  small  care  and  diligence  to  accomplish 
them,  the  Epistle  for  the  day  begins  with  an  ex-  / 

hortation  to  a  wise,  wary,  and  circumspect  walk-        / 
ing,  to  prevent  the  evils  that  may  otherwise  befal  us.       '^ 

The  Gospel  contains  a  parable,  in  which,  under 
the  resemblance  of  a  king's  making  a  marriage  for 
his  son,  and  inviting  many  to  it,  is  set  forth  the 
free  and  gracious  offer  of  the  Gospel,  together  with 
the  invaluable  blessings  and  privileges  of  it :  which 
offer  was  first  made  to  the  Jewish  Church  and  na- 
tion, and  upon  their  refusal  it  was  made  to  the 
Gentiles  and  in  them  to  all  nations  ;  adding,  with- 
al, a  severe  sentence  upon  those  that  rejected  this 
tender,  or  received  it  not  as  they  should. 

Dr.  Hole. 

(8.)  From  the  Epistle  of  this  day  the  following 
lessons  may  be  learned. 

1.  We  may  learn,  that  it  is  impossible  for  a 


THE  TWENTIETH  SUNDAY  AFTER  TRINITY. 


293 


The  Gospel     St.  Matt.  xxii.  1. 

JESUS  said,  The  kingdom  of  heaven  is 
liice  unto  a  certain  king,  who  made  a  mar- 
riage for  his  son  ;  and  sent  forth  his  ser- 
vants to  call  them  that  were  bidden  to  the 
wedding ;  and  they  would  not  come. 
Again,  he  sent  forth  other  servants,  saying, 
Tell  them  who  are  bidden,  Behold,  I  have 
prepared  my  dinner :  my  oxen  and  my  fat- 
lings  are  killed,  and  all  things  are  ready  : 
come  unto  the  marriage.  But  they  made 
light  of  it,  and  went  their  ways,  one  to  his 
farm,  another  to  his  merchandise :  and  the 
remnant  took  his  servants,  and  entreated 
them  spitefully,  and  slew  them.  But  when 
the  king  iieard  thereof,  he  was  wroth  :  and 
he  sent  forth  his  armies,  and  destroyed  those 
murderers,  and  burnt  up  tlieir  city.     Then 

Christian  to  maintain  a  holy  course  of  obedience  to 
the  commands  of  God,  without  great  care  and  cau- 
tion, heedfulness  and  circumspection.  None  can 
walk  holily,  who  do  not  walk  watchfully.  Also 
we  may  learn  the  excellence,  as  well  as  the  neces- 
sity, of  circumspect  walking :  it  is  not  a  foolish, 
unadvised  course,  of  which  we  can  give  no  rational 
account ;  but  it  is  such  as  the  v/isdom  of  God  re- 
commends to  us,  and  such  as  bespeaks  us  truly  and 
really  wise :  wise  for  ourselves,  and  to  our  best  and 
truest  interest  :  wise  both  for  this  world  and  for 
the  next. 

2.  We  may  learn  another  very  important  duty : 
namely,  to  redeem  the  time :  this  cannot  be  done 
in  a  natural  sense ;  time  once  past  is  irrecoverably 
lost ;  we  can  no  more  recall  it.  But  in  a  moral 
sense  time  may  be  said  to  be  redeemed,  when  our 
diligence  to  improve  it  is  redoubled,  and  when  we 
do  much  in  a  small  portion  of  it.  To  redeem  time 
supposes  and  implies  a  right  knowledge  of  the  use 
and  end  of  it,  a  high  valuation  of  the  worth  and 
excellency  of  it,  and  resolution  to  rescue  it  from 
the  hands  of  those  who  would  destory  it ;  namely, 
idleness,  excess  of  sleep,  inordinate  adorning  of  the 
body,  immoderate  recreations,  vain  company,  an 
excess  of  worldly  business. 

3.  We  may  learn  not  to  allow  ourselves  in  in- 
temperance, or  in  any  sinful  excesses ;  but  to  let 

f  our  desires  and  endeavours  be  directed  to  procure 
"^  the  grace  of  the  holy  Spirit  of  God  :  so  that,  being 
filled  there\<rith,  our  souls  may  be  kept  holy,  and 
our  bodies  chaste,  and  the  whole  man  may  be  ren- 
dered fit  for  (he  service  of  God  on  earth,  and  meet 
for  the  fruition  of  God  in  heaven. 

4.  We  may  learn,  that  the  hearts  and  spirits  of 
good  men  are  full  of  spiritual  mirth  and  joy :  that 
it  is  lawful  and  praiseworthy  in  them  to  give  vent 
to  their  mward  delight  by  singing  ;  that  psalms  and 


saith  he  to  his  servants.  The  weddino-  is 
ready,  but  they  who  were  bidden  were  not 
wortiiy.  Go  ye  therefore  into  the  highways, 
and  as  many  as  ye  shall  find,  bid  to  the 
marriage.  So  those  servants  went  out  into 
the  highways,  and  gathered  together  all,  as 
many  as  they  found,  both  bad  and  good : 
and  the  wedding  was  furnished  witli  guests. 
And  when  the  king  came  in  to  see  the  guests, 
he  saw  there  a  man  who  had  not  on  a 
wedding  garment.  And  he  saith  unto  him, 
Friend,  how  earnest  thou  in  hither,  not 
having  a  wedding  garment?  And  he  was 
speechless.  Then  said  tlie  king  to  the  ser- 
vants. Bind  him  hand  and  foot,  and  take 
him  away,  and  cast  him  into  outer  darkness  : 
there  shall  be. weeping  and  gnashing  of 
teeth.  For  many  are  called,  but  few  are 
chosen.  (9.) 

hymns  and  spiritual  songs  well  become  their  mouths' 
when  they  perform  their  spiritual  exercises ;  and 
that,  in  singing  these,  there  should  be  an  inward 
harmony,  and  a  melody  of  the  soul  and  heart,  as 
well  as  of  the  tongue. 

Lastly,  we  are  here  instructed  in  the  duty  of 
thanksgiving.  That  we  should  perform  it  "al- 
ways ;"  that  is,  at  least  every  day,  and  on  every 
solemn  occasion,  keeping  the  heart  continually  in  a 
frame  for  praising  as  well  as  praying.  That  we 
should  "give  thanks  for  all  things:"  that  is,  first, 
for  all  providences,  whether  prosperous  or  adverse, 
for  sickness  as  well  as  for  health,  God  intending  our 
good  by  both :  and  secondly,  for  all  mercies ;  for 
mercies  of  forbearance,  of  prevention,  of  recovery, 
for  common  benefits,  for  peculiar  favours,  for  mer- 
cies received,  for  mercies  expected,  for  what  we 
profess,  and  for  what  we  have  in  hope.  That  we 
should  offer  our  thanksgiving  "  to  God  the  Father ;" 
to  God,  our  Creator;  to  God,  as  the  Father  of  our 
Lord  Jesus  Christ,  and  our  Farher  in  him.  And 
that  our  thanksgivings  should  be  offered  "  in  the 
name  of  our  Lord  Jesus  Christ :"  that  as  all  our 
spiritual  addresses,  both  of  prayer  and  praise,  must 
be  offered  up  to  God ;  so  their  acceptance  with 
God  is  to  be  expected  only  by  and  through  our 
Lord  Jesus  Christ,  the  only  propitiation  for  our 
sins,  the  one  Mediator  between  God  and  men. 

Burkitt. 

(9.)  Two  reflections  suggested  by  the  latter 
part  of  this  Scripture  are  particularly  deserving  of 
notice. 

1.  The  statement  concerning  the  man,  that  had 
not  on  a  Avedding  garment,  shews  that  a  bare  com- 
pliance with  the  invitations,  and  appearing  at  the 
feast,  would  not  suffice  ;  and  thus  ministers  seri- 
ous subject  of  thought  and  just  matter  of  fear  to 
the  professors  of  Christ's  religion.     The  apostle, 


294 


THE  TWENTY-FIRST  SUNDAY  AFTER  TRINITY. 


^hc    <!rij3nUo=firsft     Suntiai)    after 
STriuitn.  (lo.) 

The  Collect. 

GRANT,  we  beseech  thee,  merciful  Lord, 
to  thy  faithful  people  pardon  and  peace  ; 
that  they  may  be  cleansed  from  all  their 
sins,  and  serve  thee  with  a  quiet  mind, 
through  Jesus  Christ  our  Lord.     Amen. 

The  Epistle.     Ephes.  vi.  1 0. 

My  brethren,  be  strong  in.  the  Lord,  and 
in  the  power  of  his  might.  Put  on  the 
whole  armour  of  God,  that  ye  may  be  able 
to  stand  against  the  wiles  of  the  devil.  For 
we  wrestle  not  against  flesh  and  blood, 
but  against  principalities,  against  powers, 
against  the  rulers  of  the  darkness  of  this 
world,  against  spiritual  wickedness  in  high 
places.     Wherefore  take  unto  you  the  whole 

speaking  of  the  Church's  marriage  to  the  Lamb, 
says,  ''to  her  it  was  granted  that  she  should  be 
arrayed  in  fine  linen,  clean  and  white;  and  the 
fine  linen  is  the  righteousness  of  saints."  Rev. 
xix.  8.  This  jiassage  will  help  us  in  explaining 
the  wedding  garment,  and  sh^ws  that  by  it  are 
intended  all  that  purity  of  mind  and  conversation, 
all  that  charity  and  those  good  works,  which  are 
the  genuine  fruits  and  evidences  of  a  truly  Chris- 
tian faith.  So  that  the  person  thrust  out  for  want 
of  such  a  garment,  is  an  emblem  of  all  those  who 
profess  and  receive,  but  do  not  live  up  to,  the  prin- 
ciples of  Christ's  religion.  Their  embracing  of 
these,  and  being  baptized  into  them,  may  pass  for 
an  acceptance  of  the  invitation,  and  a  coming  to 
the  feast.  But  their  coming  in  so  irregular  and  in- 
decent a  garb,  not  "  putting  off  the  old  man  with  his 
affections  and  lusts,"  nor  "putting  on  the  new  man, 
which  after  God  is  created  in  righteousness  and 
true  holiness,"  (Eph.  iv.  22—24,)  do  as  effectually 
exclude  them  from  the  saving  benefits  of  this  feast, 
as  if  they  had  never  been  persuaded  of  the  truth, 
and  so  had  never  come  at  all. 

2.  A  consideration  of  this  parable  may  serve  to 
instruct  us,  who  are  the  "called"  and  who  the 
"  chosen"  of  God.  All,  to  whom  the  knowledge  of 
Christ  and  his  religion  is  come,  whether  they  em- 
brace it  or  not ;  and  those  that  embrace  it,  whether, 
after  embracing  it,  they  live  agreeably  to  it  or  not; 
all  these  are  the  "  called."  And  they  who  do  em- 
brace and  live  up  to  it,  these  only  are  the  "chosen." 
Chosen  freely,  because  without  any  thin?  on  their 
part  to  deserve,  but  not  so,  as  that  nothing  should 
be  requisite  on  their  part  to  incline  this  choice:  for 
those  works,  which  are  by  no  means  to  be  allowed 
as  a  "  meritorious"  cause,  because  accepted  only 
in  and  for  the  sake  of  Christ,  (the  only  meritorious 


armour  of  God,  that  ye  maybe  able  to  with- 
stand in  the  evil  day,  and  havincr  done  all, 
to  stand.  Stand  therefore,  having  your 
loins  girt  about  with  truth  ;  and  having  on 
the  breast-plate  of  righteousness  ;  and  your 
feet  shod  with  the  preparation  of  the  gospel 
of  peace;  above  all,  taking  the  shield  of 
faith,  wherewith  ye  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked.  And  take 
the  helmet  of  salvation,  and  the  sword  of 
the  Spirit,  which  is  the  word  of  God  :  pray- 
ing always  with  all  prayer  and  supplication 
in  tlie  Spirit,  and  watching  thereunto  with 
all  perseverance,  and  supplication  for  all 
saints  ;  and  for  me,  that  utterance  may  be 
giv-en  mito  me,  that  I  may  open  my  mouth 
boldly,  to  make  kilown  the  mystery  of  the 
gospel ;  for  which  I  am  an  ambassador  in 
bonds  :  that  therein  1  may  speak  boldly,  as  I 
ought  to  speak.  (11.) 

cause  of  our  salvation,)  are  yet  necessary  in  the 
quality  of  an  instrumental  and  conditional  cause, 
because  "  without  holiness  no  man  shall  see  the 
Lord"  Heb.  xii.  14.  '  I  '  / 

The  miiiisters,  the  word  of  God,  and  his  holy  ^-^ 
sacraments,  are  the  means  whereby  we  are  ordina- 
rily called.  To  neglect  these  is  to  reject  God's 
call;  to  attend  them  hypocritically  and  formally, 
and  rest  upon  these  ordinances  without  a  life  suita- 
ble to  them,  is  to  come  without  a  wedding  gar- 
ment. To  hear,  and  read,  and  pray,  and  commu- 
nicate, and  live  accordingly,  is  to  follow  the  apos- 
tle's advice,  (which  he  would  never  have  left  us,  if 
we  had  no  part  or  concern  in  this  great  work  our- 
selves,) that  I  mean,  of  "giving  all  diligence  to 
make  our  calling  and  election  sure."  Which,  that 
we  may  effectually  do,  let  us  earnestly  beseech  God, 
as  directed  in  the  Collect  for  this  day,  "of  his 
bountiful  goodness  to  keep  us  from  all  things  that 
may  hurt  us ;  that  we  being  ready  both  in  body  and 
soul,  may  cheerfully  accomplish  those  things 
that  he  would  have  done,  through  Jesus  Christ  our 
Lord."  Amen.  Dean  Stanhope. 

(10.)  The  petitions  we  offer  up  in  the  Collect  for 
this  day,  are  for  pardon  and  peace;  that  being 
cleansed  from  all  sins,  we  may  serve  God  with  a 
quiet  mind.  To  obtain  which,  the  Epistle  for  the 
day  begins  with  an  exhortation  to  "be  strong  in 
the  Lord,  and  in  the  power  of  his  might,"  that  is  to 
be  confirmed  in  the  faith  of  Christ,  to  be  fortified 
with  grace  and  spiritual  strength  from  him,  and  to 
labour  for  such  a  firmness  and  constancy  of  mind, 
as  may  carry  us  above  and  beyond  all  tendptations. 

The  Gospel  contains  the  narrative  of  a  miracle 
wrought  on  a  nobleman's  son  at  Capernaum. 

Dr.  Hole. 

(11.)  We  shall  do  well  to  observe  the  directions 


THE  TWi^^NTY-PlRST  SUNDAY  AFTER  TRINITY. 


295 


The  Gospel.     St.  John  iv.  46. 

THERE  was  a  certain  nobleman,  whose 
son  was  sick  at  Capernaum.  AVhen  he 
heard  that  Jesus  was  come  out  of  Judea  into 
GaUlee,  he  went  unto  him,  and  besought 
him  that  he  would  come  down  and  heal  iiis 
son  ;  for  he  was  at  the  point  of  death. 
Then  said  Jesus  unto  him,  Except  ye  see 
signs  and  wonders,  ye  will  not  believe. 
The  nobleman  saith  unto  him,  Sir,  come 
down  ere  my  ciiild  die.  Jesus  saith  unto  him, 
Go  thy  way  ;  thy  son  liveth.    And  the  man 

here  given  to  the  Ephesians,  for  so  deporting  them- 
selves against  their  spiritual  enemies,  and  so  man- 
aging the  armoor  recommended  to  them,  that  they 
might  come  off  with  safety  and  honour  in  their 
dangerous  encounter. 

1.  By  representing  the  multitude  and  the  quality 
of  our  enemies,  the  apostle  plainly  intends  to  awak- 
en our  care  and  provoke  us  to  action.  And  this 
point  indeed  ought  to  be  more  frequently  and  more 
seriously  laid  to  heart,  than  generally  it  is. 

2.  By  being  called  on  "  to  put  on  the  whole  ar- 
mour of  God,"  we  are  taught  not  to  be  discouraged 
or  sink  into  despair,  by  reason  of  the  danger  pre- 
viously   described.     This    she-ws    us    where    our 

^  strength  lies  ;  (hat  neither  are  we  left  naked  and  de- 
'>  fendeless,  nor  aie  the  foes,  we  have  to  wrestle 
with,  invincible.  When  we  are  commanded  to  be 
"strong  in  the  Lord,  and  in  the  power  of  his  might, 
to  put  on  the  armoar  of  God,"  and  to  resist  under 
his  assistance  and  protection ;  this  proves  them 
that  are  with  us,  to  be  more  and  mightier  than  all 
/]  that  are,  or  can  be,  against  us.  It  shews  that  Ave 
go  out  against  them  in  the  name  of  the  Lord  of 
hosts,  the  God  of  battles  ;  and  under  the  cover  of 
one,  who  can,  nay  who  actually  did,  conquer  them 
long  ago.  It  proves,  that  courage  and  vigour,  re- 
sistance, and  resolution,  diligence  and  perseverance, 
are  required  on  our  part.  We  must  fight,  and 
maintain  our  ground,  and  not  expect  deliverance 
and  conquest  without  our  own  endeavours  :  but,  if 
we  continue  fighting,  we  shall  not  fail  both  to  keep 
and  get  ground;  because  armed  and  strengthened 
by  one,  who  will  not  fail  to  bring  us  off,  when  those 
endeavours  are  sincere  and  constant. 

3.  In  order  hereunto  it  is  necessary,  that,  as  our 
exigencies  and  wants  are,  so  our  requests  for  sea- 
sonable recruits  in  this  war  should  be,  pressing  and 
continual.  That  no  opportunity  be  lost  by  our 
neglect,  nor  any  assistances  either  withheld  or 
withdrawn,  for  want  of  application.  And,  because 
the  danger  and  the  cause  are  common,  our  concern 
must  be  so  too.  Ourselves  cannot  be  safe  without 
that  charity,  which  gives  us  an  interest  in  the  safe- 
ty of  every  Christian  :  for  no  member  of  this  mys- 


believed  the  word  that  Jesus  had  spoken  un- 
to him,  and  he  went  his  way.  And  as  he 
was  now  going  down,  his  servants  met  him, 
and  told  him,  saying,  Thy  son^  liveth. 
Tlien  inquired  he  of  them  the  hour  when  he 
began  to  amend  :  and  they  said  unto  him, 
Yesterday,  at  the  seventh  hour,  the  fever 
left  him.  So  the  father  knew  that  it  was 
the  same  hour  in  the  which  Jesus  said  unto 
him,  Thy  son  liveth  ;  and  iiimself  believed, 
and  his  whole  house.  This  is  again  the 
second  miracle  that  Jesus  did,  when  he  was^ 
come  out  of  Judea  into  Galilee.  (12.) 

tica!  body  is  made  or  fights  for.  and  therefore  none 
ought  to  regard,  or  pray  for,  himself  alone  ;  and  be- 
cause in  this,  as  in  the  body  natural,  every  member 
is  not  of  the  same  use  and  consequence  ;  therefore 
our  prayers  should  be,  in  a  more  especial  manner, 
for  those,  by  wliose  labours  and  the  success  of 
them  the  Avelfare  of  the  whole  is  more  especially 
promoted.  Such  was  St.  Paul,  with  regard  to 
these  Ephesians;  such  in  proportion  are  all  minis- 
ters of  the  Gospel  to  their  respective  charges. 
Each  whereof  may  very  reasonably  bespeak,  and 
each  ought  certainly  to  be  heard  when  he  does  be- 
speak, the  constant  intercessions  of  his  people.  For 
though  we  are  not  "ambassadors  in  bonds,"  yet 
v/e  are  all  "  ambassadors,"  if  not  strictly  and  first 
to  "  make  known  the  mystery  of  the  Gospel ;"  yet 
to  press  feith  and  obedience  to  it,  in  places  where 
it  is  already  known ;  to  instruct  the  many  ignorant 
even  there  ;  to  comfort  the  feeble-minded,  to  sup- 
port the  weak,  to  warn  the  unruly,  and  to  oppose 
gainsayers.  In  all  which  we  have  great  occasion 
for  the  prayers  of  good  Christians,  '"'  that  utter- 
ance may  be  given  to  us,  that  we  may  open  our 
mouths  boldly  ;"  and,  in  despite  of  difficulties  and 
discouragements,  "may  speak"  upon  all  occasions 
"  as  we  ought  to  speak."  Dean  Stanhope. 

(12.)  In  this  miracle  the  manner  of  our  Lord's 
proceeding  is  remarkable,  and  deserves  the  more 
notice,  because  so  very  different  from  his  behaviour 
to  an  inhabitant  of  the  same  city,  a  dependent  upon 
the  same  court,  and  in  a  case  of  very  like  nature. 
When  a  centurion,  whose  servant  lay  sick  at  Ca- 
pernaum too,  sohcited  his  help,  the  message  met 
with  this  encouraging  reply,  "  I  will  come  and  heal 
him,"  Matt.  viii.  7  ;  accordingly,  without  the  least 
delay,  our  Lord  Avas  moved  thither;  but  Avas 
stopped,  by  this  most  noble  yet  humble  declaration 
of  his-  faith;  "Lord,  I  am  not  Avorthy  that  thou 
shouldest  come  under  my  roof,  but  speak  the  word 
only,  and  my  servant  shall  be  healedj^'  Luke  vii.  6,  T 
7,  8.  Now  here  a  person  in  much  more  eminent 
post  makes  pressing  application  that  he  would 
"  come  and  heal  his  son."  A  relation,  as  much 
dearer,  as  the  figure  of  the  courtier  Avas  superica-  to 


296 


THE  TWENTY-SECOND  SUNDAY  AFTER  TRINITY. 


Wfit  ^i33rnti)=srcoutr    .Suuiian  after 
trinitn.  (is.) 

The  Collect. 

LORD,  we  beseech  thee  to  keep  thy 
household  tlie  chuTch  in  continual  orodh- 
iiess  ;  that,  through  thy  protection,  it  may 
be  free  from  all  adversities,  and  devoutly 
given  to  serve  thee  in  good  works,  to  the 
glory  of  thy  name,  through  Jesus  Christ  our 
Lord.     Amen. 

The  Epistle.     Phil.  i.  3. 

I  THANK  my  God  upon  every  remem- 
brance of  you  (always  in  every  prayer  of 
mine  for  you  all,  making  request  with  joy) 

that  of  the  centurion  :  and  yet,  we  find  nothing  like 
the  same  readiness,  in  complying  with  this  request; 
which  I  meatioa  for  this  very  purpose,  that,  by  com- 
paring the  cases  together,  it  may  appear,  that  our 
Lord  did,  what  we  may  discern  to  be  highly  pru- 
dent and  proper,  in  each  of  them. 

The  centurion  was  duly  sensible,  both  of  our 
Lord's  power,  and  of  his  own  unworthiness :  to 
him  therefore  the  kindest  advances  were  made, 
that  those  preventions  might  furnish  an  opportuni- 
ty for  rendering  both  his  humility,  and  his  faith, 
exemplary  and  public.  The  nobleman  here  seems 
rather  to  look  for  attendance  and  respect ;  and  to 
have  thought,  that  nothing  less  than  our  Lord's 
own  presence  could  do  any  service;  nay,  that  even 
this,  if  not  quickly  granted,  would  come  too  late. 
This  imperfection  of  his  faith  is  expressed,  in  that 
second  instance  made,  (ver.  49,)  '•  Sir,  come  down 
ere  my  child  die :"  he  therefore  was  to  be  treated 
another  way ;  to  be  taught,  that  the  Messiah  is  no 
respecter  of  persons,  that  the  outward  state  and  dig- 
nity is  of  far  less  regard  with  him,  than  the  inward 
disposition  and  virtue  of  the  man  :  to  be  convinced, 
that  God  is  a  God  afar  oS"as  well  as  near  at  hand ; 
and  that  one  single  word,  at  a  distance  should  be 
as  efiFectual  to  the  patient,  as  a  sight  of  him,  or  a 
touch,  or  any  corporal  application  whatsoever. 
These  are  instructions  and  convictions,  which 
could  not  so  fully  have  been  given,  had  our  Lord 
complied  with  the  first  entreaty,  and  gone  down  to 
the  house  ;  and  therefore,  he  contrived  a  method 
of  more  coldness  and  reserve,  to  make  at  once  the 
miracle  appear  greater  and  the  effect  and  benefit  of 
it  upon  the  asker,  greater  and  more  successful  too. 

Dean  Stanhope. 

Lastly,  we  may  remark  the  success  of  the  mira- 
cle ;  by  which  is  meant  the  conviction  which  it 
wrought  upon  the  nobleman  and  his  family,  de- 
scribed by  its  being  said,  that  "  himself  believed 
EKid  his  whole  house." 

By  his  own  believing  we  are  to  understand,  that 


for  your  fellowship  in  the  Gospel  from  the 
first  day  until  now  ;  being  confident  of  this 
very  thing,  that  he  who  hatii  begun  a  good 
work  in  you,  will  perform  it  until  the  day 
of  Jesus  Christ ;  even  as  it  is  meet  for  me  to  ^ 
think  this  of  you  all,  because  I  have  you  in 
my  heart,  inasmuch  as  both  in  my  bonds,  y 
and  in  the  defence  and  confirmation  of  the  * 
gospel,  ye  all  are  partakers  of  my  ijrace. 
For  God  is  my  record,  how  greatly  I  long 
after  you  all  in  the  bowels  of  Jesus  Christ. 
And  this  I  pray,  that  your  love  may  abound 
yet  more  and  more  in  knowledge  and  in  all 
jndgment:  that  ye  may  approve  things  that 
are  excellent,  that  ye  may  be  sincere,  and 
without  offence,  till  the  day  of  Christ ;  be-    ^ 

a  consideration  of  the  power  and  goodness  of 
Christ,  in  raising  his  son  from  that  languishing  and 
hopeless  condition,  disposed  him  to  attend  to  his 
doctrine,  to  acknowledge  his  divine  authority,  and 
to  become  his  disciples  upon  a  reasonable  and  full 
persuasion  of  the  truth  of  both.  By  his  '•  whole 
house  believing"  is  meant,  that  he  did  not  content 
himself  with  these  improvements  of  that  mercv, 
made  singly  in  his  own  person  ;  but  took  good 
care  to  propagate  all  possible  effects  of  this  miracle, 
and  to  press  the  natural  consequences  of  it,  upon 
as  many  as  his  capacity  gave  him  any  command 
or  influence  over ;  in  both,  he  is  and  ought  to  be 
our  example  :  for  all  deliverances  should  have  the 
like  operation.  We  do  not,  God  be  blessed,  need 
the  former  part,  of  being  brought  to  the  confession 
of  Christ  and  his  Gospel ;  but,  alas  !  we  need,  but 
too  much,  to  be  quickened  and  confirmed  in  the 
faith  we  make  profession  of;  and  to  be  put  upon 
using  all  our  might,  for  estabhshing  and  advancing 
others  in  good  principles  and  practices.  For  which 
the  fresh  experiments  of  God's  great  goodness  to 
us  minister  very  proper  occasions.  And  if  we  duly 
improve  them,  we  shall  with  most  devout  and  af- 
fectionate hearts  admire,  adore,  and  serve  him ; 
and  account  it  our  greatest  joy,  by  example,  per- 
suasion, and  every  holy  act,  to  increase  the  number 
of  his  zealous  worshippers  upon  earth  now,  and  of 
his  glorified  saints  in  heaven  hereafter.  ^\ 

Dean  Stanhope.         ' 

(13.)  The  Collect  for  the  day  prays  to  God,  tc 
keep  his  household  the  Church  in  continual  godli- 
ness ;  that  through  his  protection  it  may  be  free 
from  all  adversities,  and  devoutly  given  to  serve 
him  in  good  works.  Suitably  whereunto,  the  Epis- 
tle for  the  day  contains  St.  Paul's  prayer  for  those 
things  in  behalf  of  the  Philippians,  that  God  wou* 
prosper  the  Church  among  men,  and  that  they 
might  persevere  in  godliness  and  good  works.  ^ 

The  Gospel  relates  to    the  great  duty  of  men        ^ 
forgiving  one  another  their  trespasses,  and  illus- 


THE  TWENTY-SECOND  SUNDAY  AFTER  TRINITY. 


297 


ing  filled  with  the  fruits  of  righteousness, 
which  are  by  Jesus  Christ,  unto  the  glory 
and  praise  of  God.  (14.) 

The  Gospel.  St.  Matt,  xviii.  21. 
PETER  said  unto  Jesus.  Lord,  how  oft 
shall  my  brother  sin  against  me,  and  I  for- 
give him  ?  till  seven  times  ?  Jesus  saith  un- 
to him,  I  say  not  unto  thee  until  seven 
times :  but  until  seventy  times  seven. 
Therefore  is  the  kiuo:dom  of  heaven  likened 
unto  a  certain  king,  who  would  take  ac- 
count of  his  servants.  And  when  he  had 
begun  to  reckon,  one  was  brought  unto  him, 
who  owed  him  ten  thousand  talents.  But 
forasmuch  as  he  had  not  to  pay,  his  lord 
commanded  hnn  lo  be  sold,  and  his  v/ife 
and  children,  and  all  that  he  had,  and  pay- 
ment to  be  made.  The  servant  therefore 
fell  down  and  worshipped  him,  sayiug,  Lord, 
have  patience  with  me,  and  I  will  pay  thee 
all.  Then  the  lord  of  that  servant  was 
moved  with  compassion,  and  loosed  liim. 
and  forgave  him  the  debt.     But  the  same 

tratesbya  parable  the  nature,  necessity,  and  other 
circumstances  of  this  duty.  Dr.  Hole. 

(14.)  From  this  prayer  of  the  apostle  in  behalf 
of  the  Philippians,  and  from  the^  several  parts  of 
it,  v,'e  learn, 

1.  That  it  is  an  office  of  great  charity  to  pray  for 
one  another:  for  this  is  the  best,  and  sometimes 
the  only,  way  we  have  to  do  them  any  service. 
So  did  St.  Paul  here  to  the  Philippians,  whom  he 
always  "remembered  in  every  prayer,  making  re- 
quest with  joy."  The  like  we  find  him  doing  for 
the  Coiossians,  (chap.  i.  9  :)  "  Since  the  day  we 
heard  of  your  faith,  we  cease  not  to  pray  for  you." 
And  elsewhere,  "  God  forbid,  that  I  should  sin 
against  God,  in  ceasing  to  pray  for  you."  As  if 
it  were  an  act  of  the  greatest  impiety  against 
God.  as  well  as  injustice  and  unkindness  towards 
cur  neighboar,  to  neglect  so  weighty  a  duty  in  their 
behalf.  These  pious  examples  recommend  to  us 
this  great  office  of  charity,  to  be  tenderly  affected 
to,  and  to  be  always  mindful  of,  one  another  in  our 
prayers. 

2.  We  learn  hence  the  subject  matter  of  our 
prayers,  or  what  it  is  that  we  are  to  pray  for  in  the 
behalf  of  each  other  ;  and  that  is,  for  the  increase  of 
love  to  God  and  man  ;  that  it  may  abound  more  and 
more  towards  both  for  the  knowledge  and  approba- 
tion of  the  best  things,  namely,  such  as  are  neces- 
sary to  our  present  peace  and  future  happiness  ;  for 
such  a  sincere  and  unblemished  life,  as  may  lead  to 
the  attainment  of  both  ;  and  finally  for  such  a  stock 
of  grace  and  good  fruits,  as  may  tend  to  the  glory  of 
God  and  our  own  salvation.  This  is  a  good  di- 
rection both  for  the  matter  and  manner  of  our  pray- 

38 


servant  went  out,  and  found  one  of  his  fel- 
low-servants, who  owed  him  an  hundred 
pence  ;  and  he  laid  hands  on  him.  and  took 
him  by  the  throat,  saying.  Pay  me  that  thou 
owest.  And  his  fellow-servant  fell  down  at 
his  feet,  and  besought  him,  saying.  Have  pa- 
tience with  me,  and  I  will  pay  thee  all. 
And  he  would  not ;  but  went  and  cast  him 
into  prison,  till  he  should  pay  the  debt.  So 
when  his  fellow-servants  saw  what  was  done, 
they  were  very  sorry,  and  came  and  told  un- 
to their  lord  all  that  was  done.  Then  his 
lord,  after  that  he  had  called  him,  said  unto 
him,  O  thou  wicked  servant,  I  forgave  thee 
all  that  debt,  because  thou  desiredst  me  : 
shouldest  not  thou  also  have  had  compas- 
sion on  thy  fellow-servant,  even  as  I  had 
pity  on  thee  1  And  his  lord  was  wroth,  and 
delivered  him  to  the  tormentors,  till  he 
should  pay  all  that  was  due  unto  him.  So 
likewise  shall  my  heavenly  Father  do  also 
unto  you,  if  ye  from  your  hearts  forgive  not 
every  one  his  brother  their  trespasses.  (15.) 

ers  for  one  another;  to  which  if  we  keep,  we  shall 
do  well,  being  assured  of  finding  the  return  of  such 
prayers  in  our  own  bosom ;  for  Christ  hath  en- 
couraged us  with  the  promise  of  an  answer  to  such 
petitions,  and  that  whatsoever  we  ask  the  Father  in 
his  name,  he  will  give  it.  Dr.  Hole. 

(15.)  Our  obligation  to  the  duty  of  forgiveness 
is  here  illustrated  by  comparing  the  two  cases  in 
the  parable  together,  and  so  showing  the  disparity 
between  them.  Now  that  disparity  consists  chiefly 
in  three  things ;  the  parties  concerned,  the  quality 
of  the  debt,  and  the  ability  of  making  satisfaction. 
These  are  diflferences,  each  of  them  deserving  our 
most  attentive  consideration. 

1.  For  that  of  the  parties.  First,  our  sins  against 
God  are  a  "  debt "  to  a  "  King,"  a  "  trespass  "  upon 
a  "  Father;"  those  of  men  against  us  are  between 
servant  and  fellow-servant,  brother  and  brother. 
One  known  aggravation  of  any  fault  is  estimated 
by  the  quality  of  the  person  offended.  And  the 
capacities,  which  God  is  here  represented  under, 
are  such  as  do,  above  all  others,  render  sinners  in 
this  respect  inexcusable.  His  dignity  and  distance 
above  us,  his  authority  and  dominion  over  us,  are 
implied  in  the  character  of  a  King;  his  boundless 
affection,  and  goodness,  and  tender  care  for  us,  un- 
der that  of  a  Father.  The  former  convicts  us  of 
most  insolent  rebellion  ;  the  latter,  of  the  basest  and 
most  unnatural  ingratitude. 

2.  Secondly,  The  quality  of  the  debt  itself,  figur- 
ed by  sums  so  distant,  as  that  of  our  offences  against 
God  amounting  to  "ten  thousand  talents,"  those  of 
our  brethren  against  us  rising  no  higher  than  a 
"  hundred  pence."     They  who  take  the  pains  to 


298 


THE  TWENTY-THIRD  SUNDAY  AFTER  TRINITY. 


W^fit    2Cii)cntj)=tfitrtr    Suntiag    after 
2riimtj)-  (16.) 

The  Collect. 

O  GOD,  our  refuge  and  strength,  who  art 
the  author  of  all  godliness  ;  be  ready,  we  be- 
seech thee,  to  hear  the  devout  prayers  of 
thy  church  ;  and  grant  that  those  things 
which  we  ask  faithfully,  we  may  obtain 
eftectually,  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     Phil.  iii.  17. 

BRETHREN,  be  followers  together  of 

compute  these  two  sums  ■will,  I  think,  find  the  dis- 
proportion between  them  to  be  much  about  six 
hundred  thousand  to  one.  Nor  may  we  imagine 
the  comparison  to  stand  good,  only  in  the  case  of 
very  notorious  and  profligate  sinners  on  the  one 
hand,  and  of  the  slightest  injuries  on  the  other;  but 
every  man,  even  the  most  circumspect,  owes  his 
"  ten  thousand  talents"  to  God,  and  no  man,  even 
the  most  unworthily  treated,  hath  more  than  "  a 
hundred  pence  "  to  demand  of  his  brother. 

3.  A  third  diflference  is  with  regard  to  the  abiUty 
of  these  several  debtors.  What  we  have  offended 
God  in,  we  are  ia  no  condition  to  make  satisfaction 
for;  but  for  all  that  men  have  done  amiss  to  us,  we 
may  receive  large  and  sufficient  reparation.  This 
remark  likewise  the  parable  suggests,  by  affirming, 
that,  "  the  servant  had  not  "  Avherewithal  "  to  pay" 
his  Lord.  (Matt.  xviiL  25.)  His  asking  "  patience" 
therefore,  and  promising  full  payment,  was  but  the 
artifice  of  common  debtors,  who,  to  gain  time  and 
quiet,  make  no  scruple  to  engage  for  such  things 
as  they  are  unable  to  make  good.  But  now,  by  no 
such  intimation  being  left  us  of  the  fellow-servant, 
(ver.  28 — 30.)  we  may  reasonably  presume,  that 
his  "  hundred  pence  "  might,  and  Avould  have  been 
easily  compassed,  with  a  little  forbearing  and 
gentle  usage. 

So  strongly  is  this  duty  bound  upon  us,  by  a 
comparison  of  the  two  cases.  To  men  dispassion- 
ate and  unprejudiced  these  reasons  will  be  suffi- 
cient :  to  them  that  are  not,  nothing  will  be  so.  I 
conclude  therefore  with  an  excellent  passage  out  of 
the  son  of  Sirach,  than  which  I  can  think  of  none 
more  pertinent  to  the  Gospel  of  this  day  :  '"  He 
that  revengeth  shall  find  vengeance  from  the  Lord, 
and  he  will  surely  keep  his  sins  in  remembrance. 
Forgive  thy  neighbour  the  hurt  that  he  hath  done 
unto  thee,  so  shall  thy  sins  also  be  forgiven  when 
thou  prayest.  One  man  beareth  hatred  against 
another,  and  doth  he  seek  pardon  from  the  Lord? 
He  showeth  no  mercy  to  a  man,  which  is  like  him- 
self; and  doth  he  ask  forgiveness  of  his  own  sins? 
If  he  that  is  but  flesh  nourish  hatred,  who  Avill 


me,  and  mark  them  who  walk  so  as  ye  have 
us  for  an  ensample.  (For  many  walk,  of 
whom  I  have  told  you  often,  and  now  tell 
you  even  weeping,  that  they  are  the  enemies 
of  the  cross  of  Christ ;  whose  end  is  destruc- 
tion, whose  god  is  their  belly,  and  whose 
glory  is  in  their  shame,  who  mind  earthly 
things.)  For  our  conversation  is  in  heaven, 
from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ ;  who  shall  change 
our  vile  body,  that  it  may  be  fashioned  like 
unto  his  glorious  body,  according  to  the 
working  whereby  he  is  able  even  to  subdue 
all  things  unto  himself.  (17.) 

entreat  for  pardon  of  his  sins  ?  Remember  the  com- 
mandments, and  bear  no  malice  to  thy  neighbour ; 
remember  the  covenant  of  the  Highest,  and  wink  at 
ignorance."  (Ecclus.  xxvii.  1,  &c.) 

Dean  Stanhope. 

(16.)  The  Collect  for  the  day  beseeches  God  to 
hear  the  devout  prayers  of  his  Church,  and  to  grant 
that  those  things,  which  we  ask  faithfully,  may  be 
obtained  effectually.  To  which  end,  the  Epistle 
for  the  day  teaches  us  how  our  persons  must  be 
qualified,  that  our  prayers  may  be  accepted :  to 
wit,  by  following  our  forerunners  in  the  faith,  and 
a  pious  imitation  of  their  examples.  The  Gospel 
sets  before  us  the  malicious  and  crafty  designs  of 
the  Pharisees  and  others  against  our  Saviour  ;  and 
his  great  prudence  in  confounding  their  devices 
and  eluding  their  snares,  together  with  the  excel- 
lent instruction  which  he  thence  took  occasion  to 
deliver.  Dr.  Hole. 

(17.)  The  great  lesson  taught  in  this  Epistle  is, 
that  we  be  foUowers  of  the  holy  apostles,  and  set 
their  lives  and  actions  before  us,  as  a  pattern  for 
ours.  To  this  end,  we  should  read  often  the  Scrip- 
tures of  the  New  Testament,  where  their  memo- 
rable works  and  actions  are  recorded,  and  bear 
them  in  mind,  that  we  may  have  them  always 
ready  as  occasion  requires :  not  that  we  are  to  be 
followers  of  them,  in  doing  the  miracles  and  other 
wonderful  works  that  they  did,  for  that  was  a 
power  or  privilege  pecuhar  to  them,  granted  for  a 
while  only  for  the  confirmation  and  propagation  of 
the  Gospel ;  Avhich  being  now  well  confirmed  and 
propagated,  there  can  be  no  farther  need  or  use  of 
them,  and  therefore  are  not  to  be  prayed  for  or 
pretended  to  by  us.  Nor  yet  are  we  to  be  follow- 
ers of  the  apostles  in  their  failings  and  infirmities, 
some  whereof  were  very  great ;  as  St.  Peter's  de- 
nying his  Master,  St.  Paul  persecuting  the  Church, 
and  the  like,  which  are  recorded  in  Scripture,  not 
that  we  should  follow  but  forsake  them;  but  that 
which  we  are  called  upon  to  imitate  in  them,  is 
their  virtues,  to  follow  their  good  works,  to  have 
them  before  us  as  a  rule  to  govern  our  actions,  or 


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THE  TWENTY-FOURTH  SUNDAY  AFTER  TRINITY. 


299 


The  Gospel.  St.  Matt.  xxii.  15. 
THEN  went  the  Pharisees,  and  took 
counsel  how  they  might  entangle  him  in 
his  talk.  And  ihey  sent  out  unto  him  their 
disciples,  with  the  Herodians,  saying,  Mas- 
ter^ we  know  that  thou  art  true,  and  teachest 
the  way  of  God  in  truth,  neither  carest  thou 
for  any  man  :  for  thou  regardest  not  the 
yj  person  of  men.  Tell  us,  tlierefore,  what 
thinkest  thou?  Is  it  lawful  to  give  tribute 
unto  Caesar,  or  not  ?  But  Jesus  perceived 
their  wickedness,  and  said,  Why  tempt  ye 
me,  ye  hypocrites  1  Show  me  the  tribute- 
money.  And  they  brought  unto  him  a 
penny.  And  he  said  unto  them,  Whose  is 
this  image  and  superscription  ?  They  say 
unto  him,  Caesar's.  Then  saith  he  unto 
them,  Render  therefore  unto  Cassar  the 
things  which  are  Caesar's  ;    and  unto  God 

as  a  copy  to  transcribe  in  our  lives  and  conversa- 
tions, and  to  walk  even  as  they  walked.  And  in- 
deed what  better  precedents  can  we  follow,  than 
those  persons,  who  have  not  only  chalked  out  our 
way  for  us  by  their  precepts,  but  likewise  trod 
every  step  of  it  before  us  by  their  examples  ?  To 
both  which  let  us  all  learn  to  conform  our  lives,  and 

,[    labonr  not  to  swerve  from  either  in  the  whole  course 

\  of  our  conversation.  To  which  end,  2.  Let  us 
/  abandon  the  ways  and  works  of  all  loose,  profane, 
and  profligate  persons ;  and  such  disorderly  walk- 
ers, as  the  apostle  could  not  speak  of  without  weep- 
ing, let  us  not  think  of  without  abhorring  and  avoid- 
ing, for  their  end  is  destruction  to  which  they  lead 
themselves,  and  all  their  followers :  we  have  seen 
their  description,  being  such,  "whose  God  is  their 
belly,  whose  glory  is  in  their  shame,  and  who  mind 
only  earthly  things."  In  opposition  whereunto  let 
us,  3.  Especially  imitate  the  apostles  in  their  holy 
and  heavenly  conversation  ;  for,  though  they  lived 
upon  the  earth,  yet  they  declared  that  they  belong- 
ed to  another  country  ;  they  were  but  pilgrims  and 
strangers  here,  their  citizenship  and  conversation 
was  in  heaven  ;  they  were  dead  and  crucified  to 
tliis  world ;  their  hearts  were  there,  where  their 
treasure  was,  even  in  heaven,  from  whence  they 
expected  their  Saviour,  to  come  and  take  them  to 
himself  And  since  we  also  look  for  the  same,  let 
us  learn  to  do  and  to  demean  ourselves  likewise  ; 

^     especially  considering  the  great  and  glorious  change, 
jf     that  will  then  befal  both  our  body  and  soul,  from 
the  many  miseries  and  infirmities  of  this  earth, 
to  all  the  glories  and  fehcities  of  heaven. 

Dr.  Hole. 
(18.)  The  things  that  are  Caesar's,  or  the  rights 

j)    of  tempora.  rulers,  are  honoi^r,  obedience,  and  tri- 

''^  1    bute ;  as  also,  the  things  that  are  God's,  or  the 

1    rights  of  the  great  Sovereign  and  Ruler  of  the 


the  things  that  are  God's.  When  they  had 
heard  these  words,  they  marvelled,  and  left 
him,  and  went  their  way.  (18.) 


Wht   ^ijjcuti>==fourtli  .Stintjriy  after 
STrinitj).  (19.) 

The  Collect. 
O  LORD,  we  beseech  thee,  absolve  thy 
people  from  their  offences  ;  that  through 
thy  bountiful  goodness,  we  may  all  be  de- 
livered from  the  bands  of  those  sins  which 
by  our  frailty  we  have  committed  :  Grant 
this,  O  heavenly  Father,  for  .Tesus  Christ's 
sake,  our  blessed  Lord  and  Saviour.  Amen. 

The  Epistle.     Col.  i.  3. 

WE  give  thanks  to  God  and  the  Father 
cf  our  Lord  Jesus  Christ,  praying  always 

world,  are  religious  worship,  which  is  due  to  him 
only  ;  and  some  divine  honours,  and  respects  that  p 
are  to  be  paid  to  sacred  persons  and  things,  for  the  ' 
relation  they  bear  to  him.  And  it  belongs  to  us  all 
to  practise  a  careful  and  conscientious  dischm'ge  of 
these  duties,  by  rendering  to  each  what  of  right 
belongs  to  them.  And,  1.  Let  us  be  careful  that  we 
render  unto  CiEsar,  or  to  civil  rulers,  the  things 
that  are  theirs:  that  is,  honoiir  their  persons  as 
God's  ministers,  with  all  proper  expressions  of  hon- 
oiir, and  take  care  not  to  dishonour  them  in  Avord 
or  deed.  2.  Let  us  render  unto  them  all  due  sub- 
mission and  obedience  to  their  laws,  owning  and 
yielding  to  their  authority  for  God's  sake,  and  not 
listening  to  any  suggestions  or  temptations  to  the 
contrary.  3.  Let  us  render  tribute  unto  them  as 
occasions  shall  require,  which  is  here  plainly  com- 
manded by  our  Saviour,  and  is  necessary  for  the 
safety  both  of  rulers  and  people.  But  above  all, 
lastly,  let  us  be  careful  of  "  rendering  unto  God, 
the  things  that  are  God's,"  that  is,  by  giving  to 
him  divine  worship,  and  to  none  beside  him,  and 
likewise  by  paying  all  due  respect  and  reverence  to 
those  persons,  times,  and  places,  that  are  consecra- 
ted to  him  ;  honouring  his  ministers,  hallowing  his 
Sabbath,  and  reverencing  his  sanctuary.  In  a 
word,  by  rendering  unto  Cassar  the  things  that  are 
Cesar's,  we  may  live  quietly  and  easily  here ;  and 
by  rendering  unto  God  the  things  that  are  God's, 
we  shall  live  happy  for  ever  hereafter. 

Dr.  Hole. 
(19.)  The  Collect  for  the  day  beseeches  God  to 
absolve  his  people  from  their  offences,  that,  through 
his  bountiful  goodness,  they  may  all  be  dehvered 
from  the  bands  of  those  sins,  which  by  their  frailty 
they  have  committed :  which  things  cannot  be  bet- 
ter obtained  than  by  frequent  and  fervent  prayer. 
And  therefore  the  apostle  in  this  Epistle  puts  up 


300 


THE  TWENTY-FOURTH  SUNDAY  AFTER  TRINITY. 


for  you,  since  we  heard  of  your  faith  in 
Christ  Jesus,  and  of  the  love  which  ye  have 
to  all  the  saints ;  for  the  hope  which  is  laid 
up  for  you  in  heaven,  whereof  ye  heard  be- 
fore in  the  word  of  the  truth  of  the  gospel  : 
which  is  come  unto  you,  as  it  is  in  all  the 
world,  and  bringeth  forth  fruit,  as  it  doth 
also  in  you,  since  the  day  ye  heard  of  it,  and 
knew  the  grace  of  God  in  truth.  As  ye 
also  learned  of  Epaphras,  our  dear  fellow- 
servant,  who  is  for  you  a  faithful  minister  of 
Christ ;  who  also- declared  unto  us  your  love 
in  the  Spirit.  For  this  cause  we  also,  since 
the  day  we  heard  it,  do  not  cease  to  pray  for 
you,  and  to  desire  that  ye  might  be  jilled 
with  the  knowledge  of  his  will  in  all  wis- 
dom and  spiritual  understanding  ;  that  ye 
might  walk  worthy  of  the  Lord  unto  all 
pleasing,  being  fruitful  in  every  good  work, 
and  increasing  in  the  knowledge  of  God  ; 
strengthened   with  all  might,  according  to 

his  hearty  prayers  in  the  behalf  of  the  Colossians, 
that  all  sin  might  decay  and  die  in  them,  and  that 
all  the  graces  of  the  Spirit  might  grow  and  flour- 
ish among  them.  The  Gospel  gives  an  account 
of  two  of  our  blessed  Saviour's  miracles. 

Dr.  Hole. 
(20.)  The  state  of  endless  glory  and  happiness 
hereafter  is  here  called  by  the  name  of  an  "inheri- 
tance." to  signify  the  title  we  have  to  it  as  pur- 
chased for  us-by  Jesus  Christ;  and  the  tenure  by 
which  we  hold  it,  which  is  not  by  a  term  of  lives, 
or  a  lease  of  years,  but  by  an  inheritance  for  ever. 
Hence  it  is  sometimes  called,  "  a  kingdom  that  can- 
not be  moved,"  and  "  an  everlasting  kingdom  ;"  at 
other  times  "  an  inheritance  undefiled,  incorruptible, 
that  never  faileth  or  fadeth  away^'  (1  Pet.  i.  4.) 
2.  It  is  called  the  inheritance  "  of  the  saints ;"  to 
signify  the  persons  to  whom  it  belongs,  which  is 
not  to  all,  whether  in  the  Church,  or  out  of  the 
Church  ;  nor  yet  to  those,  that  live  loose,  careless, 
and  wicked  lives,  in  it ;  but  only  to  "  the  saints," 
that  is,  to  such  as  are  admitted  into  Christ's  holy 
Church,  and  continued  true  and  faithful  members 
of  it  to  their  lives  end.  For  these  it  is,  that "  there 
■  is  laid  up  a  crown  of  glory,  which  God  the  right- 
eous Judge  shall  give  at  the  last  day,  to  all  such  as 
love  and  look  for  his  appearing."  3.  It  is  called 
the  inheritance  of  the  saints  "  in  light ;"  to  signify 
the  glory  and  splendour  of  that  happy  state  ;  for  as 
darkness  is  made  to  represent  a  state  of  horror  and 
endless  misery,  for  which  reason  hell  is  described 
to  be  a  place  of  black  and  eternal  darkness ;  so 
light  is  set  to  signify  a  condition  of  joy  and  bless- 
edness ;  and  therefore  heaven  is  represented  as  a 
place  of  bright  and  ever  shining  light. 
But  how  are  we  made  partakers  of  this  inheri- 


his  glorious  power,  unto  all  patience  and 
long-suffering,  with  joyfulness ;  giving 
thanks  unto  the  Father,  who  hath  made  us 
meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light.  (20.)  '  sy 

The  Gospel.     St.  Matt.  ix.  18. 

AVHILE  Jesus  spalce  these  things  unto 
John's  disciples,  behold,  there  came  a  cer- 
tain ruler,  and  worshipped  him,  saying.  My  | 
daughter  is  even  now  dead  ;  but  come  and  \ 
lay  thy  hand  upon  her,  and  she  shall  live. 
And  Jestis  arose,  and  followed  him,  and  so 
did  his  disciples.  (And  behold,  a  woman, 
which  was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and  touch- 
ed the  hem  of  his  garment :  for  she  said 
within  herself.  If  1  may  but  touch  his  gar- 
ment, I  shall  be  whole.  But  Jesus  turned 
him  about,  and  when  he  saw  her,  he  said, 
Daughter,  be  of  good  comfort,  thy  faith  hath 

tance  of  the  saints  in  light?  Why,  that  is  by  the 
graces  of  God's  holy  Spirit  in  us.  Avhich  alone  can 
fit  us  for  glory.  They  that  delight  in  deeds  of 
darkness  are  no  ways  qualified  for  this  inheritance 
of  the  saints  in  light ;  their  portion  will  be  to  in- 
herit darkness,  and  to  be  shut  up  in  the  black  ahyss 
of  outer  darkness  for  evermore.  It  is  the  children 
of  light  and  of  the  day  that  are  alone  qualified  to  in- 
herit light,  and  to  inhabit  for  ever  in  the  regions  of 
bliss  and  glory.  What  concord  hath  light  with 
darkness,  or  Avhat  fellowship  hath  the  carnal  and 
sensual  mind  with  pure  and  refined  spirits  1  These 
things  cannot  agree  or  abide  together,  and  conse- 
quently cannot  be  happy  together. 

Heaven  is  the  habitation  of  holiness,  where  no 
unholy  thing  or  person  can  dwell ;  "  without  holi- 
ness no  man  can  see  the  Lord :"  and  they,  that  can- 
not see  him,  can  never  be  happy  in  enjoying  him. 
Holiness  is  not  only  a  condition,  but  a  necessary 
qualification  for  happiness  :  and,  to  be  made  "  meet 
partakers  of  the  inheritance  of  the  saints,"  we  must 
be  holy  in  all  manner  of  conversation  and  godli- 
ness; for  it  is  called  "  the  inheritance  among  them 
that  are  sanctified  ;"  to  signify,  that  no  unsanctified 
person  can  have  any  share  in  it.  Again,  heaven  is 
the  region  of  purity,  where  no  defilement  enters; 
and  to  fit  ourselves  to  come  there,  we  must  "cleanse 
ourselves  from  all  filthiness  of  flesh  and  spirit,  and 
perfect  holiness  in  the  fear  of  God."  No  unclean 
person,  or  whoremonger,  or  adulterer,  can  be  ad- 
mitted in  those  undefiled  regions ;  nor  if  he  could, 
would  he  find  any  happiness  there,  where  there  is 
nothing  to  gratify  his  sensual  desires.  We  cannot 
see  or  enjoy  God,  unless  we  are  hke  him  ;  so  the 
apostle  tells  us,  and  he  that  hath  this  hope,  "  must 
purify  himself,  even  as  he  is  pure  f '  (1  John  iii.  2,  3.) 


THE  TWENTY-FIFTH  SUNDAY  AFTER  TRINITY. 


301 


made  thee  whole.     And   the  woman   was 

made  whole  from  that  hour.)     And  when 

Jesus  came  into  the  ruler's  house,  and  saw 

the  minstrels  and  the  people  making  a  noise, 

he  said  unto  tliem,   Give  place  :    for   the 

maid  is  not  dead,  but  sleepeth.     And  they 

laughed    him  to  scorn.       But    when    the 

people  were  put  forth,  he  went  in  and  took 

^_  ner  by  the  hand,  and  the  maid  arose.     And 

A-    the  fame   hereof  went  abroad  into  all  that 

}    land.  (21.) 


Eixz  Srii3ents=fiftli  .Stintraj)  after 

STrim'tB.  (22.) 

The  Collect. 
STIR  up,  we  beseech  thee,  O  Lord,  the 
wills  of  thy  faithful  people  ;  that  they  plen- 

Moreover,  heaven  is  the  mansion  of  peace  and 
love,  there  is  no  discord  or  dissension  there,  but  all 
the  inhabitants  of  those  blessed  regions  conspire  to- 
gether in  perfect  peace  and  amity ;  they  all  agree 
in  the  worship  of  their  Maker,  and  join  with  one 
heart  and  one  voice  in  their  incessant  Hallelujahs. 
Now  to  be  meet  partakers  of  these  joys,  we  must 
tune  our  hearts  to  the  same  harmony  of  peace  and 
concord,  subduing  all  that  pride,  passion,  and  preju- 
dice, that  lead  to  contention,  and  labouring  for  those 
gracious  qualities  and  dispositions,  that  tend  to  the 
closest  union  of  hearts  and  minds.  In  a  word,  the 
way  to  be  made  meet  partakers  of  this  heavenly  in- 
heritance, is  by  the  daily  exercises  of  a  holy  life, 
and  the  constant  practice  of  religion  and  virtue. 

Dr.  Hole. 
(21.)  The  Gospel  for  the  day  consists  of  two 
miracles :  the  one,  if  I  may  be  allowed  so  to  dis- 
tinguish, principally  designed;  the  other,  as  it 
were,  incidental  only.  In  the  former  we  have  a 
tender  father,  applying  in  behalf  of  one  only  daugh- 
ter, lying  at  the  last  gasp  ;  yet  so,  that  he  seems  to 
have  judged  it  possible  for  our  Lord  to  have  arrived 
at  the  patient  time  enough  to  prevent  her  death, 
had  he  not  permitted  himself  to  be  detained  by  the 
cure  of  the  bloody  issue  and  the  expostulations  that 
followed  thereupon,  and  he  manifestly  and  in  truth 
most  wisely  did :  for,  though  every  moment  was 
precious,  and  the  least  delay  seemingly  cruel  to  a 
sorrowful  and  impatient  father,  yet  was  even  this 
delay  for  his  improvement  and  benefit :  so  sudden 
a  recovery  of  an  inveterate  distemper,  the  obstina- 
cy whereof  had  baffled  all  the  skill  and  medicines 
of  man,  gave  a  demonstration  of  our  Saviour's 
power  so  full  of  wonder,  that  the  sight  and  expe- 
rience of  it  might  reasonably  confirm  this  ruler  in 
a  belief,  that  nothing  could  be  too  difficult  for  the 
person  who  had  effected  it.  So  provident  is  God 
in  all  his  dispensations ;  so  gracious,  even  in  with- 


teously  bringing  forth  the  fruit  of  good 
works,  may  by  thee  be  plenteously  reward- 
ed, through  Jesus  Christ  our  Lord.     Amen. 

For  the  Epistle.     Jer.  xxiii.  5. 

BEHOLD,  the  days  come,  saith  the  Lord, 
that  I  will  raise  unto  David  a  righteous 
branch  ;  and  a  king  shall  reign  and  prosper, 
and  shall  execute  judgment  and  justice  in 
the  earth.  In  his  days  Judah  shall  be  saved, 
and  Israel  shall  dwell  safely  :  and  this  is  his 
name  whereby  he  shall  be  called,  The  Lord 
OUR  RrGHTp:ousNKss.  Therefore, behold, the 
days  come,  saith  the  Lord,  that  they  shall  no 
more  say,  The  Lord  liveth,  who  brought  up 
the  children  of  Israel  out  of  the  land  of 
Egypt ;  but,  The  Lord  liveth,  who  brought 
up,  and  who  led  the  seed  of  the   house  of 

holding  his  mercies  and  supplies  for  a  season,  that 
the  very  delays  we  suffer  in  temporal  affairs,  are  for 
our  advantage.  They  do  not  only  contribute  to 
our  improvement  in  another  kind,  but,  oftentimes 
make  way  for  a  more  surprising  and  bountiful  grant 
in  the  same  kind ;  and,  provided  we  make  the 
right  use  of  them,  wait  God'sleisure  with  patience, 
consider  his  methods  with  prudence,  and  trust  in 
his  power  and  goodness  and  perseverance,  these 
will  not  fail,  in  the  end,  to  render  us  both  happier 
and  better  men.  Dean  Stanhope.       i 

(22.)  The  portion  of  Scripture  from  the  prophet  '^'■ 
Jeremiah,  containing  both  a  prophecy  and  a  prophe- 
cy of  the  Messias,  is  selected  for  the  Epistle  for 
this  day,  and  ordered  by  the  Church  to  be  always 
read  upon  the  Sunday  next  before  Advent,  to  pre- 
serve the  memory  of  his  coming,  and  to  prepare  for 
his  reception.  Accordingly  the  Collect  for  the  day 
beseeches  God  to  stir  up  the  hearts  of  his  faithful 
people,  to  be  ready  for  him,  that  they  plenteously 
bringing  forth  the  fiuit  of  good  works,  may  of  him 
be  plenteously  rewarded.  Dr.  Hole. 

The  Gospel  recounts  Christ's  miracle  of  the 
loaves,  with  the  occasion  that  led  to  it,  and  the 
conclusion  drawn  from  it  by  the  people. 

Dr.  Hole. 

The  Epistle  of  this  Sunday  varies  from  the  or 
der  of  the  rest  for  a  manifest  reason.  For  this 
Sunday  being  looked  upon  as  a  kind  of  prepara- 
tion or  forerunner  to  Advent,  as  advent  is  to 
Christmas,  an  Epistle  was  chosen,  not  according  to 
the  former  method,  but  such  a  one  as  so  clearly 
foretold  the  coming  of  our  Saviour,  that  it  was  af- 
terwards applied  to  him  by  the  common  people,  as 
appears  by  an  instance  mentioned  in  the  Gospel  for 
the  same  day  ;  for  when  they  saw  the  miracle  that 
Jesus  did,  they  said,  "  This  is  of  a  truth  that 
Prophet  that  should  come  into  the  world."  And  it 
was  probably  for  the  sake  of  this  text,  that  thispor- 


302 


THE  TWENTY-FIFTH  SUNDAY  AFTER  TRINITY. 


Israel  out  of  the  north  country,  and  from 
all  countries  whither  I  had  driven  them ; 
and  they  shall  dwell  in  their  own  land.  (23.) 

The  Gospel.     St.  John  vi.  5. 

WHEN  Jesus  then  lift  up  his  eyes,  and 
saw  a  sfreat  company  come  unto  him,  he  saith 
unto  Philip,  Whence  shall  we  buy  bread, 
that  these  may  eat?  (and  this  he  said  to 
prove  him ;  for  he  himself  knew  what  he 
would  do.)  Philip  answered  him.  Two 
hundred  penny-worth  of  bread  is  not  suffi- 
cient for  them,  that  every  one  of  them  may 
take  a  little.  One  of  his  disciples,  Andrew, 
Simon  Peter's  brother,  saith  unto  him,  There 
is  a  lad  here,  who  hath  five  barley-loaves, 
and  two  small  fishes  :  but  what  are  they 
among  so  many  ?  And  Jesus  said,  Make  the 

tion  of  Scripture  (which  has  before  been  appointed 
for  the  Gospel  on  the  fourth  Sunday  in  Lent)  is 
here  repeated ;  namely,  because  they  thought  this 
inference  of  the  multitude  a  fit  preparation  I'or  the 
approaching  season  of  Advent.  Wheatly. 

(23.)  The  use  to  be  made  of  this  prophecy  is^  1. 
To  contirra  us  in  the  truth  of  Christ's  Messiahship, 
in  whom  all  the  titles,  promises,  and  predictions  of 
the  Messiah  do  so  plainly  concentre  and  agree.  2. 
If  Christ  be  a  king,  reigning  and  executing  judg- 
ment and  justice  upon  earih,  then  let  us  learn  to 
obey  and  submit  to  him,  and  to  the  powers  set  up, 
and  ordained  by  him;  for  "it  is  by  him  that  kings 
reign,  and  princes  decree  justice."  3.  From  his 
bringing  salvation  to  Israel  and  Judah,  let  us  en- 
deavojir  to  have  a  share  in  it,  and  to  rely  upon  it ; 
for  "  there  is  no  salvation  in  any  other."  4.  From 
his  being  "  the  Lord  our  righteousness,"  we  learn 
where  we  are  to  seek  for  justification,  namely,  not 
from  any  inherent  righteousness  of  our  own,  for 
that  is  nothing,  or  worse  than  notliing,  and  cannot 
abide  the  trial ;  but  by  the  righteousness  of  Ciirist 
imputed  to  us,  and  by  faith  in  him  made  ours. 
"  Abraham  believed"  in  Christ,  "  and  it  was  count- 
ed to  him  for  righteousness ;"  and  to  lliem  that  fol- 
low the  faith  of  Abraham,  is  the  same  righteous- 
ness imputed,  as  we  read,.Rom.  iv.  It  was  tlie 
pride  of  the  Pharisees  to  trust  too  much  to  their 
own  righteousness,  and  to  expect  justification  by 
the  merit  of  their  own  works ;  but  the  poor  publi- 
can, that  trusted  only  to  God's  mercy,  was  justi- 
fied far  before  them  ;  the  reason  whereof  is  given, 
that  they,  being  "  ignorant  of  Christ's  righteous- 
ness and  going  about  to  establish  their  own,  sub- 
mitted not  to  the  righteousness  of  God,"  and  so 
lost  all  the  benefit  of  it :  Rom.  x.  3.  And  there- 
fore St.  Paul  desired  to  be  found  in  Christ,  not 
having  on  his  own  righteousness,  but  to  be  clothed 
with  his,  which  alone  could  cover  the  multitude  of 


men  sit  down.  Now  there  was  much  grass' 
in  the  place.  So  the  men  sat  down,  in 
number  about  five  thousand.  And  Jesus 
took  the  loaves,  and  when  he  had  given 
thanks,  he  distributed  to  the  disciples,  and 
the  disciples  to  them  that  were  set  down,  and 
likewise  of  the  fishes,  as  much  as  they 
would.  When  they  were  filled,  he  said  un- 
to his  disciples.  Gather  up  the  fragments 
that  remain,  that  nothing  be  lost.  There- 
fore they  gathered  them  together,  and  filled 
twelve  baskets  with  the  fragments  of  the 
five  barley-loaves,  which  remained  over  and 
above  unto  them  that  had  eaten.  Then 
those  men,  when  they  had  seen  the  miracle 
that  Jesus  did,  said.  This  is  of  a  truth  that 
Prophet  that  should  come  into  the  world. 
(^40 

his  sms.  Lastly,  from  his  being  called  "the  Lord  1/ 
our  righteousness,"  let  us  learn  to  honoijfr  and  re-  y] 
joice  in  his  name,  saying, -with  the  Psalmist,  ''Not 
unto  us,  but  to  thy  name  be  all  the  glory;"  praying 
Avith  him  "  Lord,  deal  thou  with  us  according  to 
thy  name  ;"  that  is,  forgive  us  our  sins,  justify  us 
by  thy  righteousness,  as  thou  usest  to  do  to  them 
that  love  thy  name.  Dr.  Hole. 

(24.)  This  Scripture  has  occurred  belbre  in  the 
Gospel  for  the  Fourth  Sunday  in  Lent.  The  reason 
for  repeating  it  here  seems  to  have  been  the  infer- 
ence, Avhich  the  multitudes  drew  from  this  miracle, 
at  the  fourteenth  verse.  This  general  expectation 
of  the  Messiah,  and  of  his  approach  at  that  time 
Avas  particularly  intimated,  by  giving  to  him  the 
title  of  "  he  that  should  come."  So  that  the  peo- 
ple, Avhen  declaring  upon  the  sight  of  this  miracle, 
that  Jesus  was  "  the  Prophet  that  should  come  into 
the  world,"  meant,  that  it  Avas  an  unquestionable 
evidence  of  his  being  the  Messiah/' John  vi.  15. 
This  meaning  is  yet  more  fully  explained  by  their 
intentions  to  make  him  a  king,  under  which  char- 
acter the  Messiah  was  foretold  and  expected. 
And,  most  probably,  this  judgment  of  theirs  was 
now  again  set  before  us,  as  a  fit  preparation  for  the 
now  returning  season  of  Advent. 

Miracles  in  general  are  an  evidence  that  the  per- 
son Avorking  them  is  a  Teacher  come  from  God. 
But  our  Saviour's  miracles  in  particular  proved 
him  to  be  that  eminent  Teacher,  distinguished  by 
the  title  of  Messiah,  "  He  that  should  come,"  or 
"  the  Prophet  that  should  come  into  the  world." 

This  was  the  Prophet  foretold  by  Moses,  in 
whom,  every  soul,  that  believed  not,  Avas  threatened 
with  utter  destruction,'  Deut.  xviii.  15. 19.  Acts  iii. 
22.  And,  since  he  A<ras  to  be  received  with  a  de- 
ference superior  to  any  prophet  besides,  it  is  but 
reasonable  to  expeet  some  marks,  by  attendmg  to 
which  men  might  be  delivered  from  the  danger  ot 


THE  TWENTY-FIFTH  SUNDAY  AFTER  TRINITY. 


303 


T  Ifthe-e  be  any  more  Sundays  (25.)  he- 
fore  A  ivent- Sunday,  the  service  of  some 
of  those  Sundays  that  loere  o??iitted  after 
the  Epiphany,  shall  he  taken  in  to  sup- 
ply so  many  as  are  here  wanting.     And 

mistaking  any  prophet  besides  'for  the  Messias. 
Again,  since  miracles  Avere  the  proof  of  coming 
from  God,  common  to  all  that  brought  any  new 
revelation ;  and  none  but  came  so,  as  tiiat  men 
were  not  to  look  for  one  another;  it  is  necessary, 
,  that  his  miri^cles  shoAld  have  some  peculiar  char- 
acters, whereby  the  person  doing  these  might 
be  known  to  be  the  Messias;  and  distinguished 
from  any  other  person,  who  should  do  *'  miracles," 
and  yet  was  not  the  Messias.  Now,  not  to  insist 
at  present  upon  any  other  considerations,  there  are 
two  things  observable  in  our  blessed  Saviour's  mira- 
cles, which  cannot  be  attributed  to  those  of  any 
others;  and  both  of  them  acknowledged  to  be  dis- 
tinctions of  the  Messiah,  from  any  meaner  prophet. 
And  they  are, 

1.  The  number  of  them.  That  the  Messiah 
should  excel  all  that  ever  went  before  him  in  this 
respect,  appears  to  have  been  the  constant  opinion 
of  the  Jews.  Hence,  some,  we  find,  undertook  to 
vindicate  their  going  over  to  him  with  that  argu- 
ment: "  Many  of  the  people  believed  on  him,  and 
said.  When  Christ  cometh,  will  he  do  more  mira- 
cles than  these  which  this  man  hath  done  7"  John 
viii,  31.  And  hence  our  Lord  seems  to  charge  his 
enemies  with  perverseness  and  a  peevish  malice,  in 
terms  that  admit  their  incredulity  to  have  had  some 
excuse,  in  case  any  teacher  besides  had  given  equal 
demonstration  of  a  divine  commission.  "  If  I  had 
not  done  among  them  (says  he)  the  v/orks  which 
no  other  man  did,  they  had  not  had  sin;  but  now 
have  they  both  seen  and  hated  both  me  and  my 

■  Father/'  John  xv.  24. 

2.  Their  quality.  By  which  I  mean  not  only 
that  Christ's  miracles  were,  in  regard  of  the  be- 
holders, and  in  common  estimation  at  least,  great- 
er, more  stupendous  demonstrations  of  a  divine 
power,  than  those  exhibited  by  any  other  prophet ; 
but  also,  that  they  were  such,  as  the  doing  of  had 
many  ages  before  been  foretold,  for  an  infalli- 
ble sign  to  distinguish  the  Messiah  by.  Those.'  in 
particular,  mentioned  in  Matt.  xi.  5.  are  singled  out 
as  such  by  Isaiah,  who  describes  the  happy  state 
of  Christ's  kingdom,  by  benefits,  which  were  never 
fully  and  literally  accomplished  in  any  other  person. 
For,  though  some  of  the  prophets  might,  upon  very 
important  occasions,  be  enabled  to  work  one,  or  a 
few  such  miracles,  yet  to  make  it  a  general  prac- 
tice in  all  kinds,  at  all  places  and  times,  was  so  pe- 
culiar to  Jesus,  as  to  be  an  incommunicable  pro- 
perty, and  incontestible  argument  of  his  being  the 
Christ. 


if  there  he  f^wer,  the  overplus  may  he 
oi7iitted  :  Provided  that  this  last  Col- 
lect, Epistle,  and  Gospel  shall  ahoays 
he  used  ujion  the  Sunday  next  before 
Advent. 

But  there  is  somewhat  more  yet,  which  I  would 
say  upon  this  occasion :  it  is,  that  these  miracles 
were  exceedingly  well  chosen,  to  characterize  the 
Messiah,  in  regard  of  their  suitableness  to  the  de- 
sign of  his  coming.  Tliis  law  was  enacted  with  a 
very  terrible  pomp,  such  as  spoke  it  to  be,  what  in- 
deed it  was,  a  dispensation  of  servitude  and  great 
severity.  But  the  Gospel  is  a  covenant  of  recon- 
ciliation and  peace,  of  friendship,  nay  of  sonship, 
with  God  ;  intended  not  so  much  to  strike  an  awe 
upon  men's  minds,  as  to  charm  and  win  them  over 
with  all  the  endearing  methods  of  gentleness  and 
love.  The  ancient  prophets  proved  their  commis- 
sion by  acts  of  divine  vengeance  and  sore  plagues, 
as  well  as  by  cures  and  corporal  deliverances  ;  but 
our  Lord  "  went  about "  always  "  doing  good  ;" 
(Acts  X.  38 ;)  rescuing  wretched  creatures  from 
the  tyranny  and  possession  of  evil  spirits;  healing 
diseases  and  infirmities,  but  inflicting  none;  releas- 
ing from  death,  but  never  hastening  it;  insomuch 
that,  throughout  the  whole  course  of  our  Saviour's 
ministry,  we  have  not  any  one  instance  of  his 
power,  demonstrated  in  the  suffering  or  harm  even 
of  his  bitterest  enemies.  So  that  if  the  Messiah 
were  to  be  known  by  some  particular  sorts  of  mira- 
cles, then  Jesus  must  of  necessity  be  that  person  ; 
because  the  miracles,  foretold  to  be  wrought  by  the 
Messiah,  were  done  by  Jesus,  and  had  been  done 
by  no  other  person  whatsoever. 

Dean  Stanhope. 

(25.)  That  is,  if  there  be  fewer  Sundays,  the 
overplus  is  to  be  omitted  ;  but  if  there  be  more,  the 
serviceof  some  of  those  Sundays,  that  were  omitted 
after  the  Epiphany,  are  to  be  taken  in  to  supply  so 
many  as  are  wanting :  but  which  of  those  services 
the  rubric  does  not  say.  And  for  that  reason  there 
is  generally  a  diversity  in  the  practice;  some  read- 
ing, on  those  occasions,  the  services  next  in  course 
to  what  had  been  used  at  the  Epiphany  before  ; 
and  others,  at  the  same  time,  reading  the  last  or  two 
last,  accordingly  as  one  or  both  of  them  are  wanting. 
The  last  of  these  practices  I  think  to  be  preferable  : 
partly  upon  the  account,  that  when  there  is  an 
overplus  of  Sundays  after  Trinity  one  year,  there 
is  generally  a  pretty  full  number  after  Epiphany 
the  next :  so  that  if  any  of  the  services  for  the  early 
Sundays  after  Epiphany  are  taken  in  to  supply 
those  that  are  wanting  after  Trinity,  the  same  ser- 
vices will  come  in  turn  to  be  read  again  pretty 
soon:  but  the  chief  reason  why  I  think  the  latter 
services  should  be  used,  is,  because  the  service, 
that  is  appointed  for  the  last  Sunday  after  Epiph- 


304 


SAINT  ANDREW'S  DAY. 


.Saint  ^utrrcto's  Dag.  (26.) 

The  Collect. 

ALMIGHTY  God,  who  didst  givre  such 
grace  unto  thy  lioly  apostle  Saint  Andrew, 
that  he  readily  obeyed  the  caUing  of  thy  Son 
Jesus  Christ,  and  followed  him  without  de- 
lay;  grant  nnto  us  all  that  we.  being  called 
by  thy  holy  word,  may  forthwith  give  up 
ourselves  obediently  to  fulfil  thy  iioly  com- 
mandments, through  the  same  Jesus  Christ 
our  Lord.     Amen. 

The  Epistle.     Rom.  x.  9. 

IF  thou  shalt  confess  with  thy  mouth  the 
Lord  Jesus,  and  shalt  believe  in  thine  heart 
that  God  hath  raised  him  from  the  dead,  thou 
shalt  be  saved.  For  with  the  heart  man  be- 
liveth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation. 
For  the  Scripture  saith,  Whosoever  belie v- 

any,  is  a  more  suitable  preparation  for  the  season 
that  is  approaching,  and  makes  way  for  the  service 
for  the  last  Sunday  after  Trinity,  as  that  does  for 
the  services  appointed  for  Advent.  Wheatly. 
(26.)  This  saint's  day  is  the  first  that  is  kept 
Iv^  solemn;  because  he  first  came  to  Christ,  and  fol- 
lowed him,  before  any  of  the  other  apostles,  St. 
John  i.  40.  He  brought  his  brother  Simon  to 
Christ,  ver.  41,  42.  He  it  xvas  that  said,  "  We 
have  found  the  Messiah ;"  and  therefore  his  day 
is  rightly  set  at  the  beginning  of  Advent  for  ever, 
to  bring  the  news  of  the  advent,  or  coming,  of  our 
Lord.  Bp.  Sparrow. 

This  festival  is  celebrated  in  memory  of  St.  An- 
drew, who  was  first  of  all  a  disciple  of  St.  John 
the  Baptist ;  but  learning  from  his  Master,  that  he 
was  not  the  Messias,  and  hearing  him  say,  upon 
the  sight  of  our  Saviour,  "  Behold  the  Lamb  of 
God,"  he  left  the  Baptist,  and  became  our  Lord's 
disciple.  John  i.  40.  And  being  convinced  him- 
self of  our  Saviour's  divine  mission,  by  conversing 
with  him  some  time  at  the  place  of  his  abode,  he 
finds  out  his  brother  Simon,  whom  afterwards  our 
Lord  surnamed  Peter,  telling  him  he  had  found 
the  Messias.  John  i.  41.  But  he  did  not  become 
our  Saviour's  constant  attendant  till  some  time  af- 
ter, when  "  Jesus  walking  by  the  sea  of  Galilee, 
saw  two  brethren,  Simon,  called  Peter,  and  Andrew 
his  brother,  casting  a  net  into  the  sea,  bidding  them 
follow  him,  and  that  he  would  make  them  fishers 
of  men."  Matt.  iv.  18.  Henceforward  he  waited 
constantly  upon  our  Saviour,  and  was  instructed 
by  his  doctrine  as  long  as  he  stayed  upon  earth. 
After  his  ascension,  when  the  apostles  distributed 
themselves  to  preach  the  Gospel  to  the  different 
parts  of  the  world,  the  province  which  came  to 


eth  on  him  shall  not  be  ashamed.  For 
there  is  no  difference  between  the  Jew  and 
the  Greek :  for  the  same  Lord  over  all,  is 
rich  unto  all  that  call  upon  him.  For  who- 
soever shall  call  upon  the  name  of  the  Lord, 
shall  be  saved.  How  then  shall  they  call 
on  him  in  whom  they  have  not  believed  1 
and  how  shall  they  believe  in  him  of  whom 
they  have  not  heard  7  And  how  shall  they 
hear  without  a  preacher  ?  And  how  shall 
they  preach  except  they  be  sent  ?  As  it  is 
written,  How  beautiful  are  the  feet  of  them 
that  preach  the  gospel  of  peace,  and  bring 
glad  tidings  of  good  things  !  But  they  have 
not  all  obeyed  the  gospel.  For  Esaias  saith, 
Lord,  who  hath  believed  our  report?  So 
then  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God.  But  I  say.  Have 
they  not  heard  ?  Yes,  verily,  their  sound 
went  into  all  the  earth,  and  their  words 
unto  the  ends  of  the   world.      But  I  say, 

St.  Andrew's  share,  was  the  northern  part  of  the 
then  known  world,  which  was  called  by  the  name 
of  Scythia,  as  Origen  and  Eusebius  inform  us. 
Afterwards  he  came  back  and  preached  the  Gos- 
pel in  Epirus.  The  modern  Greeks  are  more  par- 
ticular in  relating  the  acts  of  his  apostleship.  They 
tell  us,  that  the  apostles  casting  lots  for  their  mis- 
sion, St.  Andrew's  lot  lighted  to  be  to  preach  in 
Cappadocia,  Galatia,  and  Bithynia :  after  this  he 
penetrated  the  coasts  of  the  Anthropophagi,  going  up 
to  both  sides  of  the  Euxine  sea,  even  to  the  most 
solitary  parts  of  Scythia,  and  the  very  bounds  of 
the  north:  afterwards  travelling  backward,  he 
preached  in  the  country  about  Byzantium,  (after- 
wards named  Constantinople,  going  through  Thra- 
cia,  Macedonia,  and  Achaia;  in  which  provinces 
he  continued  a  long  time  preaching  the  Gospel,  and 
confirming  it  with  great  miracles.  At  last  he  glo- 
rified God  by  his  martyrdom,  being  crucified  at 
.^gea  (where  he  last  preached)  by  the  proconsul 
of  the  place.  He  was  only  tied  to  the  cross  after 
scourging,  and  not  nailed  as  the  usual  way  was, 
that  his  death  might  be  more  lingering.  He  shew-  /^ 
ed  a  wonderful  resignation  and  alacrity  under  his 
sufiering,  being  pleased  that  he  should  undergo  the 
same  death  as  his  blessed  Master  did.  Dr.  NichoUs. 

The  instrument  of  his  martyrdom  is  commonly 
said  to  have  been  something  peculiar,  in  the  form 
of  the  letter  X,  being  a  cross  decussate,  two  pieces 
of  timber  crossing  each  other  in  the  middle  ;  and 
hence  usually  known  by  the  name  of  St.  Andrew's 
cross.  Nelson. 

The  Collect  for  the  day  recommends  his  exam- 
ple to  us.  For  his  undaunted  courage  in  confes- 
sing the  Lord  Jesus  and  his  constancy  in  believing 
in  him,  the  Church  hath  selected  the  Epistle.  And 


SAINT  ANDREW'S  DAY. 


305 


\ 


Did  not  Israel  know  ?  First,  Moses  saith, 
I  will  provoke  you  to  jealousy  by  them 
that  are  no  people,  and  by  a  foolish  nation 
I  will  anger  you.  But  Esaias  is  very  bold, 
and  saith,  I  was  found  of  them  that  sought 
me  not ;  I  was  made  manifest  unto  them 
that  asked  not  after  me.  But  to  Israel  he 
saith,  All  day  long  have  I  stretched  forth 
my  hands  unio  a  disobedient  and  gainsay- 
ing people.  (27.) 

The  Gospel.     St.  Matt.  iv.  18. 
JESUS,  walking  by  the  sea  of  Galilee, 

in  the  Gospel  we  have  a  particular  account  of  his 
course  of  life  before  he  became  an  apostle,  of  his 
call  to  the  apostleship,  and  of  his  ready  obedience 
to  the  call.  Dr.  Hole. 

(27.)  From  the  Epistle  of  this  day  we  may  learn, 
1.  not  only  to  believe  in  our  heart,  but  to  confess 
■with  our  mouth,  the  Lord  Jesus,  in  times  of  great- 
est danger  and  difficulty  :  so  St.  Andrew,  the  saint 
of  this  day,  did  ;  and  so  we  are  all  commanded  to  do. 
The  love  of  Christ  should  prevail  above  the  love  of 
this  world  ;  and  that  will  carry  us  through  all  the 
troubles  and  tribulations,  we  can  meet  with  in  it. 
The  way  to  heaven  is  sometimes  beset  with  briars 
and  thorns  ;  and  through  many  tribulations  we  must 
enter  into  the  kingdom  of  God,  which  will  for  ever 
cease  when  we  come  thither.  Let  us  not  then  be 
so  discouraged  by  these  difficulties,  as  to  desert  or 
draw  back  from  the  ways  of  righteousness :  for  "  if 
any  draw  back,"  saith  God  Almighty,  "  my  soul 
shall  have  no  pleasure  in  him."  Yea,  he  is  so  far 
from  taking  pleasure  in  apostates  and  revolters, 
that  he  will  "punish  them  with  everlasting  destruc- 
tion from  the  presence  of  the  Lord,  and  from  the 
glory  of  his  power."  Wherefore  let  not  us  be  in 
the  number  of  these  that  "  draw  back  into  perdi- 
tion :"  but  let  us  be  among  •'  them  that  believe  to 
the  salvation  of  their  souls  ;"  that  so,  by  owning  and 
adhering  to  Christ  here,  we  may  be  for  ever  owned 
and  accepted  by  him  hereafter. 

2.  This  Epistle  teaches  us,  to  call  upon  the 
name  of  the  Lord,  and  to  hear  his  most  holy  word 
from  persons  duly  sent  and  authorized  to  preach  it 
to  us,  which  are  here  made  the  necessary  means 
of  salvation.  "  How  shall  they  hear,"  saith  the 
apostle,  "  without  a  preacher  1  and  how  shall  they 
preach,  except  they  be  sent?"  Where,  as  hearing 
is  made  the  duty  of  the  people,  so  is  a  commission 
required  in  the  preacher :  and  therefore  our  Sa- 
viour directs  us  to  beware  of  false  prophets  and 
teachers,  who  intrude  into  this  sacred  office,  and 
run  before  they  are  sent.  "  The  priest's  lips  pre- 
serve knowledge,  and  the  people  are  to  seek  the 
law  at  his  mouth  ;"  (Mai.  ii.  7  :)  and  "  no  man  is 
to  take  this  honour  unto  himself,  but  he  that  is  call- 
ed of  God,  as  was  Aaron."  Heb,  v.  4. 
39 


saw  two  brethren,  Simon,  called  Peter,  and 
Andrew,  his  brother,  casting  a  net  into  the 
sea  :  (for  they  were  fishers.)  And  he  saith 
unto  them,  Follow  me,  and  1  will  make  you 
fishers  of  men.  And  they  straightway  left 
their  nets,  and  followed  him.  And  going  on 
from  thence,  he  saw  other  two  brethren, 
James,  the  son  of  Zebedee,  and  John  his 
brother,  in  a  ship  with  Zebedee  their  father, 
mending  their  nets  ;  and  he  called  them. 
And  they  immediately  left  the  ship  and 
their  father,  and  followed  him.  (28.) 

Lastly,  we  are  taught  by  this  Epistle  to  beware 
of  infidelity,  and  "  to  take  heed  that  there  be  not  in 
us  an  evil  heart  of  unbelief  in  departing  from  the 
living  God."  We  see  the  Jews  were  rejected  by 
him  for  their  obstinacy,  in  not  believing  in  Christ; 
and  the  Gentiles  were  received  into  favour,  be- 
cause they  accepted  him  as  their  Saviour,  and  be- 
lieved in  him.  Let  not  this  then  be  our  "  condem- 
nation, that  light  is  come  into  the  world,  and  we 
love  darkness  rather  than  light,  because  our  deeds 
are  evil :"  but  rather  let  us  close  with  the  terms  of- 
fered by  him  in  the  Gospel ;  and  then  we  shall  re- 
ceive the  end  of  our  faith,  even  the  salvation  of  our 
souls.  Dr.  Hole. 

(28.)  It  should  be  remarked,  both  that  the  call 
of  these  apostles  difiers  from  that  now  ordinarily 
vouchsafed  to  us ;  but  that  at  the  same  time  there 
is  a  correspondence,  which  still  continues  to  af- 
fect us. 

They  were  drawn  off  from  the  secular  employ- 
ments, and  commanded  so  to  follow  their  Master, 
as  to  depend  upon  his  provision  for  the  future :  but 
the  generality  of  Christians  are  required  to  "  work 
with  their  own  hands  ;  to  abide  in  their  respective 
caUings  with  God ;"  (Ephes.  iv.  28 ;  1  Cor.  vii. 
24 ;)  in  short,  not  to  quit  their  professions,  but  to 
do  their  duty  in  them.  And  this  duty  is  well  done, 
by  an  honest  industrious  care  for  ourselves  and 
families  ;  when  that  care  is  not  suffered  to  get  so 
far  within  us,  as  to  shut  out  those  measures  of  liv- 
ing, which  justice  and  decency,  beneficence  and 
charity,  the  offices  of  religion,  and  the  placing  of 
our  treasure  and  hearts  in  heaven,  demand  from 
us.  The  world  may  be  our  concern,  provided  it 
be  not  our  only,  nor  our  chief  concern ;  and  the 
comforts  of  it  may  be  esteemed  good,  so  they  be  not 
mistaken  for  our  supreme  good.  So  plain  it  is, 
that  the  call,  which  our  Church,  in  this  day's  ser- 
vice, prays  God  that  we  may  be  ready  to  obey,  is 
vastly  different  from  that,  vouchsafed  to  the  saint 
of  it  and  his  companions.  Let  us  then  look,  what 
correspondence  there  is,  which  still  continues  to 
affect  us :  and  for  that  we  may  give  attention  to 
the  two  following  particulars : 

Firstj  The  case  of  these  apostles  is  so  far  our 


?06 


SAINT  THOMAS  THE  APOSTLE. 


Satnt  S'ftomais  the  ^jpostle.  (29.) 

The  Collect. 

ALMIGHTY  and  everliving  God,  who, 
for  the  oreater  confirmation  of  the  faith,  (30.) 
didst  suffer  thy  holy  apostle  Thomas  to  be 
doubtful  in  thy  Son's  resurrection  ;  erant  us 
so  perfectly,  and  without  all  doubt,  to  believe 
in  thy  Son  Jesus  Christ,  that  our  faith  in 
thy  sight  may  never  be  reproved.     Hear  us, 

pattern,  that,  whatsoever  is  enjoined  us  by  Christ 
in  his  word,  we  should  immediately  submit  to  it ; 
whether  it  be  any  truth  commanding  our  belief,  or 
any  precept  calling  for  cur  practice  :  such  a  sub- 
mission, be  sure  I  mean,  as  agrees  with  the  proper 
character  of  these  apostles.  Such  as  is  the  result 
of  wisdom  and  deliberation,  a  reasonable  service 
and  a  well-weighed  choice ;  all  heat  and  precipi- 
tance apart  on  the  one  hand,  all  obstinacy  and  pre- 
judice on  the  other. 

But,  secondly,  the  case  of  these  apostles  shews, 
how  loose  the  things  of  the  present  world  ought 
to  sit  about  us.  The  command  of  "going  and 
selling  all  we  have  and  following  Christ  "  is  what 
very  iew  are  put  upon ;  but  yet  it  is  that,  which 
every  one  ought  to  be  provided  for.  Now  the  best 
preparation  for  abandoning  that,  Avhich  cannot  be 
kept  without  guilt,  is  to  employ  it  innocently  and 
Tirtuously,  while  we  have  it.  It  is  not  wealth,  but 
the  inordinate  love  of  wealth,  that  justifies  the  com- 
parison of  the  camel  and  the  needle's  eye  :  for  how 
small  is  the  appearance,  that  a  sordid  wretch,  who 
cannot  find  in  his  heart  to  spare  a  part  of  his  super- 
fluities to  pious  or  charitable  uses,  will  be  brought 
to  sacrifice  the  whole  even  of  his  necessaries,  to 
God  and  a  good  conscience  1  "  Using  this  world  " 
therefore,  "as  not  abusing  it,"  (1  Cor.  vii.  31 ;)  a 
constant  thankful  sense  of  all  we  have  being  lent 
us  from  above ;  enjoying  it  with  modesty  and 
meekness  ;  dedicating  a  portion  of  it  to  the  service 
of  the  great  Propiietor;  consulting  the  honotlr  and 
dignity  of  his  service,  the  decency  and  beauty  of 
his  house ;  laying  out  our  pains  and  our  posses- 
sions upon  public  benefactions,  for  increase  of  arts 
and  sciences  and  honest  industry  ;  and  studying  to 
render  the  talents  entrusted  with  us  the  most  instru- 
mental that  may  be  to  the  benefit  of  others :  these 
dispositions  and  actions  are  a  good  step  towards 
being  well  content,  nay,  glad  to  purchase  a  distant 
treasure  in  heaven,  with  a  surrender  of  all  our  sub- 
stance upon  earth. 

Let  those,  then,  who  are  desirous  to  imitate  these 
apostles  in  leaving  all  and  following  Christ,  be 
careful  especially  to  imitate  that  first  circumstance, 
of  staying  till  he  call  them.  But  call  them  he 
does  not,  till  all  things  are  so  ordered,  that  no  re- 
lation or  capacity  where  they  stand,  no  duty  or  be- 


O  Lord,  through  the  same  Jesus  Christ ;  to 
whom,  with  thee  and  the  Holy  Ghost,  be  all 
honoijir  and  glory,  now  and  for  evermore. 
Amen. 

The  Epistle.     Ephes.  ii.  19. 

NOW  therefore  ye  are  no  more  strangers 
and  foreigners,  but  fellow  citizens  with  the 
saints,  and  of  the  household  of  God ;  and 
are  built  upon  the  foundations  of  the  apostles 

nefit  justly  expected  from  them,  shall  come  under 
a  necessity  of  remaining  unsatisfied,  by  means  of 
such  a  choice. 

Now  this  being  a  case,  which  happens  much 
seldomer  than  men  are  aware ;  it  shall  suffice  for 
us,  and  for  Christians  in  general,  to  use  what  the 
bounty  of  God  hath  given  us  conscientiously  ;  to 
promote,  and  as  we  can,  be  liberal  and  rich  in  pious 
and  good  works  ;  not  to  he  guilty  of  any  evil  thing 
for  the  greatest  advantage ;  if  our  dearest  enjoy- 
ments cannot  be  preserved  with  innocence,  to  give 
them  up  cheerfully  ;  and,  how  low  soever  reduced, 
to  take  every  appointment  of  the  divine  Providence 
patiently  and  contentedly  ;  trusting  to  God  for  the 
present  supplies,  and  for  a  future  reward.  This  is 
truly  "  to  give  ourselves  up  obediently  to  fulfil  his 
holy  commandments :"  and  they  who  thus  pass 
"through  things  temporal,  shall  not  fail  in  the  end 
of  things  eternal :  through  Jesus  Christ  our  Lord." 
Amen.  Dean  Stanhope. 

(29.)  Called  also  Didymus,  which,  according  to 
both  the  Greek  and  Syriac  sense  of  his  name,  sig- 
nifies a  twin  :  as  Thomas  also  doth  amongst  the 
Hebrews.  It  being  customary  with  the  Jews  when 
travelling  into  foreign  countries,  or  familiarly  con- 
versing Avith  Greeks  and  Romans,  to  assume  te 
themselves  a  Greek  or  a  Latin  name,  of  great  af- 
finity, and  sometimes  of  the  very  same  significa- 
tion, with  that  of  their  own  country.        Nelson. 

This  festival  is  kept  in  honour  of  the  memory  ot 
St.  Thomas,  one  of  our  Saviour's  twelve  disciples. 
His  lineage  and  extraction  is  no  where  recorded 
in  Scripture  ;  though  it  is  very  probable  he  was  by 
nation  a  Galilean,  and  it  is  certain  that  he  was  by 
profession  a  fisherman,  and  for  some  time  partner 
with  Peter.  John  xxi.  2.  He  appeared  very  zeal- 
ous in  attending  on  the  person  of  his  Master ;  for, 
when  the  rest  of  the  disciples  dissuaded  Christ 
from  going  again  into  Judea,  lest  the  Jews  should 
stone  him,  (John  xi.  8,)  St.  Thomas  declares  his 
willingness  to  go  and  die  there,  v.  16.  Indeed  his 
faith  was  but  slow  in  returning  after  our  Saviour's 
crucifixion,  so  that  he  could  not  very  soon  credit 
the  report  of  his  resurrection,  (John  xx.  25 ;)  but 
when  our  Saviour  indulged  him  the  liberty  of  see- 
ing and  handling  his  yet  fresh  wounds,  which  he 
received  upon  the  cross,  he  made  amends  for  all, 


SAINT  THOMAS  THE  APOSTLR 


307 


and  prophets,  Jesus  Christ  himself  being  the 
chief  corner-stone  ;  in  whom  all  the  build- 
inof,  fitly  framed  together,  groweth  unto  an 
holy  temple  in  the  Lord  ;  in  whom  ye  also 
are  builded  together  for  an  habitation  of 
God  through  the  Spirit.  (31.) 

The  Gospel.     St.  John  xx.  24. 
THOMAS,  one  of  the  twelve,  called  Di- 

by  his  noble  confession,  not  only  of  the  truth  of 
Christ's  resurrection,  but  of  his  divinity  likewise. 
John  XX.  28.  After  Christ's  ascension,  Thomas's 
apostleship  was  exercised  in  preaching  the  Gospel 
to  the  Parthians.  Nazianen  says,  that  he  travelled 
in  his  preaching  as  far  as  India.  St.  Chrysostom 
intimates  his  preaching  in  Ethiopia,  when,  speak- 
ing of  St.  Thomas,  he  says,  "  And  Thomas  has 
whitened  the  Ethiopians."  Theodoret  attributes 
the  conversion  of  other  nations  to  him,  as  of  the 
Persians  and  Medes ;  and  asserts  that  he  preach- 
ed among  the  Indian  Brachmans.  And  indeed  re- 
n  iations  of  travellers  into  India  (since  in  the  last 
\  ages  commerce  has  been  established  there)  do  con- 
firm, that  there  is  a  tradition  among  the  Indians 
of  St.  Thomas's  preaching  among  them.  His 
martyrdom  is  reported  to  have  happened  in  India, 
occasioned  by  the  Brachmans,  the  Indian  priests, 
who  hated  him  for  his  preaching  the  Gospel,  and 
therefore  stirred  up  some  of  the  rabble  of  soldiers 
to  murder  him.  Dr.  Nicholls. 

Because  St  Thomas's  preaching  was  chiefly 
among  the  Gentiles,  many  of  whom  he  turned  from 
the  darkness  of  Paganism  to  the  light  of  Christi- 
anity, and  from  the  power  of  Satan  unto  God  ; 
therefore  the  Church  hath  selected  the  portion  of 
Scripture  appointed  for  this  day's  Epistle. 

Dr.  Hole. 

The  Gospel  for  the  day  gives  us  a  particular  ac- 
count of  the  proof  afforded  to  St.  Thomas  of  our 
Lord's  resurrection.  His  day  seems  to  have  been 
placed  next  to  St.  Andrew's,  not  because  he  was 
the  second  that  believed  Jesus  to  be  the  Messiah, 
but  the  last  that  believed  his  resurrection:  of  which 
though  he  was  at  first  the  most  doubtful,  yet  he  had 
afterwards  the  greatest  evidence  of  its  truth ; 
which  the  Church  recommends  to  our  meditation 
at  this  season,  as  a  fit  preparative  to  our  Lord's  na- 
tivity. For  unless  we  believe  with  St.  Thomas, 
that  the  same  Jesus,  whose  birth  we  immediately 
afterwards  commemorate,  is  the  very  Christ,  "  our 
Lord  and  our  God;"  neither  his  birth,  death,  nor 
resurrection  will  avail  us  any  thing.       Wheatly. 

St.  Andrew's  day  was  for  the  apostles'  office : 
^  and  this  next  day  in  order  of  the  year,  to  shew  the 
C'     success  and  the  exercise  of  their  office. 

Bp.  Overall. 

(30.)  See  John  xx.  26,  &c.  St.  Thomas's 
doubting  occasioned  our  Saviour  to  give  the  most 


dymus,  was  not  with  them  when  Jesus  came. 
The  other  disciples  therefore  said  unto  him, 
We  have  seen  the  Lord.  But  he  said  unto 
them,  Except  I  shall  see  in  his  hands  the 
print  of  the  nails,  and  put  my  finger  into  the 
print  of  the  nails,  and  thrust  my  hand  into 
his  side,  I  will  not  believe.  And  after  eight 
days,  again  his  disciples  were  within,  and 

convincing  proof  of  his  being  truly  risen  from  the 
dead ;  and  consequently  it  greatly  confirmed  the 
faith  of  his  disciples  in  a  crucified  Saviour. 

Dr.  Bennet. 

(31.)  Because  union  gains  strength,  and  stabili- 
ty is  founded  upon  union,  the  apostle  leads  us  in 
this  Epistle  to  consider  the  unity  of  the  Church, 
which  he  saith,  is  "a  building  so  fitly  framed  to- 
gether in  Christ,  as  to  grow  unto  an  holy  temple  in 
the  Lord:"  meaning,  that,  as  the  temple  of  old 
was  but  one,  so  all  believers  together  make  up 
but  one  temple  of  the  Lord ;  and  that  Jews  and 
Gentiles,  liowever  distant  they  were  formerly,  are 
now  so  closely  united,  and  knit  together  in  Christ, 
as  to  constitute  one  Christian  Church,  to  which 
they  all  belong,  and  in  which  they  are  to  adore  and 
worship  God  together. 

Now  this  unity  of  the  Church  consists,  1.  In  the 
unity  of  the  head,  which  is  Christ:  lor  as  the 
Church  is  said  to  be  "  one  body,"  (Eph.  iv.  4,)  so 
is  Christ  said  to  be  the  "  one  head"  of  that  body. 
Col.  i.  18.  For  as  though  a  body  may  have  many 
members,  yet,  being  all  joined  to  one  head,  they  arc 
but  one  body :  even  so  the  Church  may  consist  of 
many  cgngregations;  but,  having  but  one  head, 
they  all  naake  but  one  Church,  united  to  Christ  as 
the  head,  and  to  one  another  as  members.  Rom.  xii, 
4,  5.  In  which  the  apostle  tells  us,  there  is  but  one 
Lord  to  direct  and  govern  it.  Eph.  iv.  5. 

Secondly,  the  unity  of  the  Church  consists  like- 
wise in  the  utiity  of  the  Spirit :  "  There  is  one 
body  and  one  Spirit :"  for,  as  one  body  hath  but 
one  soul  to  quicken  and  enliven  it,  so  the  Church 
is  animated  and  actuated  by  one  Spirit,  even  the 
holy  Spirit  of  God,  who  is  in  it  by  his  presence, 
over  it  by  his  power,  and  through  it  by  his  provi- 
dence ;  so  we  read,  "  By  one  Spirit  are  we  all  re- 
ceived into  one  body,  and  made  all  to  drink  of  one 
Spirit."  1  Cor.  xii.  13. 

Thirdly,  the  Church  is  one  by  an  unity  of  faith : 
there  being  but  "one  faith,"  or  "form  of  sound 
words,"  professed  in  it,  (Eph.  iv.  5 :)  such,  for  in- 
stance, is  the  Apostle's  Creed,  which  contains  all 
the  fundamental  points  of  doctrine  necessary  to  be 
believed  in  order  to  salvation,  and  is  that  one 
"faith  once  delivered  unto  the  .saints,"  of  which 
we  are  required  to  "  hold  fast  the  profession  with- 
out wavering."  Jude  ver.  3 ;  Heb.  x.  23.  And 
when  all  the  members  of  the  Church  consent  and 


308 


SAINT  THOMAS  THE  APOSTLE. 


Thomas  with  them  :  then  came  Jesus,  the 
doors  behiCT  shut,  and  stood  in  the  midst, 
and  said,  Peace  be  unto  you.  Then  said 
he  to  Thomas,  Fveach  hither  thy  finger,  and 
behold  ray  hands ;  and  reach  hither  thy 
hand,  and  thrust  it  into  my  side  ;  and  be 
not  faithless,  but  believing.  And  Thomas 
answered  and  said  unto  him.  My  Lord,  and 
my  God.     Jesus  saitli  unto  him,  Thomas, 

agree  in  this  harmony  of  doctrine,  then  are  ihey 
one  by  an  unity  of  faith. 

Fourthly,  the  Church  is  one  by  the  unity  of  the 
sacraments,  which  are  the  bond  or  ligaments  to  hold 
all  the  parts  of  it  together:"  "  There  is  one  bap- 
tism," saith  the  apostle,  (Eph.  iv.  5;)  "by  which 
we  are  all  baptized  into  one  body ;  whether  we  be 
Jews  or  Gentiles,  bond  or  free,  male  or  female,  we 
are  all  one  in  Christ  Jesus."  Gal.  iii.  2S.  And, 
"  we  being  many  are  one  bread  and  one  body,  eat- 
ing the  same  spiritual  meat,  and  drinking  the  same 
spiritual  drink."  By  which  we  are  united  together 
in  one  fellowship  and  communion. 

And  lastly,  tlie  Church  is  here  said  to  be  one,  by 
the  unity  of  the  foundation  ;  being  "  built  upon  the 
foundation  of  the  apostles  and  prophets,  Jesus  Christ 
himself  being  the  chief  corner  stone."  For,  as  a  house 
built  upon  one  foundation,  though  it  may  have 
many  rooms  and  apartments,  is  but  one  house  ;  so 
the  Church,  being  built  upon  one  foundation, 
though  it  may  have  many  congregations  for  the 
convenience  of  worship  and  discipline,  is  yet  but 
one  Church:  in  Avhich  "we  also  are  builded  to- 
gether for  an  habitation  of  God  through  the  spirit:" 
that  is,  being  thus  united  in  Christ,  we  are  built  up 
as  so  many  temples  of  God,  in  which  he  is  pleased 
to  reside  as  an  inhabitant,  and  to  communicate  the 
influences  of  his  grace  and  presence  by  his  Holy 
Spirit. 

From  this  unity  of  the  Church  let  us  learn  to  unite 
in  its  worship  and  service,  and  with  one  mind  and 
one  mouth  glorify  God  in  it  together.  Christ  hav- 
ing given  us  "  first  apostles,  then  prophets,  then 
pastors  and  teachers,  for  the  edifying  of  his  Church 
in  love,"  and  the  building  of  us  up  in  our  most  holy 
faith ;  let  us  all  join  and  build  upon  that  founda- 
tion, still  "keeping  the  unity  of  the  Spirit  in  the 
bond  of  peace,"  till  we  all  come  in  the  unity  of 
faith,  and  of  the  knowledge  of  the  Son  of  God,  to 
a  perfect  man,  unto  the  measure  of  the  stature  of 
the  fulness  of  Christ,  which  God  grant  for  his  Son's 
sake.  Amen.  Dr.  Hole. 

(32.)  Much  improvement  may  result  from  the 
Gospel  of  this  day.  if  we  endeavour  to  fix  upon  our 
minds  reflections  like  those  that  follow, 

1.  That  men  would  observe  the  immediate  occa- 
sion of  St.  Thomas's  falling  into  this  unbelief; 
•v^^hich  was  his  absence  from  the  rest  of  the  apos- 


because  thou  hast  seen  me  thou  hast  believ- 
ed ;  blessed  are  they  that  have  not  seen,  and 
yet  have  believed.  And  many  other  signs 
truly  did  .Tesus  in  the  presence  of  his  disci- 
ples, which  are  not  written  in  this  book. 
Bat  these  are  written,  that  ye  might  beheve 
that  Jesus  is  the  Christ,  the  Son  of  God ; 
and  that,  believing,  ye  might  have  Ufa 
through  his  name.  (32.) 

ties,  when  Christ  appeared  to  them.  It  seems 
most  likely  that  those  assemblies,  held  secretly  for 
fear  of  the  Jews,  were  always  employed  to  reh- 
gious  purposes.  And,  from  the  advantage  which 
Thomas  lost  by  not  being  there,  we  may  and  ought 
to  take  warning  against  the  neglect  of  God's  pub- 
lic v/orship. 

2.  From  the  instance  before  us  I  would  briefly 
take  notice,  what  benefits  and  uses  are  to  be  made 
of  the  faults  and  failings  of  eminent  persons,  record- 
ed in  Scripture.  When  these  apostles  do  so  fully 
and  freely  transmit  to  all  future  ages  such  blots  as 
the  denial  of  St.  Peter,  the  unbelief  of  St.  Thomas^ 
the  fears,  and  cowardice,  and  heaviness,  of  all  their 
brethren  ;  this  may  satisfy  us  that  they  were  men 
of  integrity  ;  that  it  was  not  their  study  to  magni- 
fy themselves,  or  to  impose  upon  the  world,  orprO; 
mote  any  thing  but  the  very  truth.  For  a  private 
design  would  have  tempted  them  to  disguise,  and 
excuse,  and  conceal,  any  blemishes  in  their  own 
characters.  And  therefore  this  frankness  is  a  great 
motive  to  our  belief  of  their  writings  ;  since  them, 
who  would  not  dissemble,  Avhen  their  own  credit 
lay  at  stake,  we  have  no  reason  to  suppose  false  in 
other  matters. 

Again,  these  spots  in  the  very  saints  themselves 
teach  us,  that  no  mere  man  whatsoever  is  in  all 
points  so  perfect,  that  we  should  rest  upon  his  exam- 
ple, or  blindly  make  his  behaviour  the  rule  of  our 
own:  that  the  law  of  God  is  the  only  true  standard 
of  our  actions :  and  that  even  the  best  of  men, 
when  weighed  in  this  balance,  have  been  found 
wanting.  Consequently,  that  this  consideration 
should  make  us  humble  and  meek  ;  especially,  since 
most  of  U3  have  so  unequal  a  mixture,  so  many 
more  and  greater  vices,  for  an  allay  and  embase- 
ment  to  our  so  many  less  or  fewer  virtues. 

And  therefore,  thirdly,  this  should  inspire  great 
tenderness  and  caution,  how  we  presume  to  cen 
sure  and  judge  others.  But,  above  all,  it  should 
hinder  our  taking  upon  us  to  determine  any  thing 
concerning  their  spiritual  and  future  state,  upon  the 
account  of  any  very  ill  action,  which  appears  to  us, 
or  which  in  reality  hath  been  done  by  them.  For, 
if  prophets,  if  apostles,  if  other  shining  lights,  who 
are  now  so  many  "suns  in  the  kingdom  of  heaven," 
have  had  these  misfortunes ;  and  yet,  by  the  grace 
of  God,  and  their  own  better  coasideration,  have 


SAINT  STEPHEN'S  DAY. 


309 


Saint  Stephen*^  Baj).  (33.) 

The  Collect. 

GRANT,  O  Lord,  that  in  all  our  suffer- 
ings here  upon  earth,  for  the  testimony  of 
thy  truth,  we  may  steadfastly  look  up  to 
heaven,  and  by  faith  behold  the  glory  that 
shall  be  revealed  ;  and  being  filled  with  the 
Holy  Ghost,  may  learn  to  love  and  bless  our 

recovered  their  station,  and  come  forth,  like  the 
morning  light,  with  double  lustre,  after  darkness 
and  error;  who  are  we,  that  we  should  set  bounds 
to  the  grace  of  God,  or  despair  even  of  the  worst 
of  our  brethren  ? 

Lastly,  let  us  observe  the  success  of  the  means 
used  by  our  Lord,  for  removing  Thomas's  unbelief, 
expressed  in  the  28th  verse.  And  "  Thomas  an- 
swered and  said  unto  him.  My  Lord,  and  my  God." 
I  call  this  the  noblest  confession  ;  because  the  ca- 
thclic  interpreters  of  Scripture  have  understood  by 
it,  that  St.  Thomas  did  not  only  recognize  Jesus 
for  the  Messiah,  the  very  same  Lord,  to  whom  he 
had  been  a  servant  and  companion  during  the 
space  of  his  ministry  ;  but  that  he  moreover  owned 
his  divine  nature,  and  drew  the  consequence  to 
himself,  which  St.  Paul  did  afterwards  to  the  Ro- 
mans, "  That  the  resurrection  of  Jesus  from  the 
dead,  and  the  power  he"  exerted  in  it,  "did," 
abundandy  "  declare  him  to  be  the  very  Son  of 
God."  (Rom.  i.  4.)  Accordingly,  the  original  here 
is  in  terms  so  strict,  and  with  such  an  addition  of 
the  Greek  article,  as  the  very  heretics  and  enemies 
of  the  truth  confess  to  be  a  character  of  the  word 
God  being  taken  in  its  proper  and  natural  sense, 
and  intended  of  the  "  only  true  God."  And  in- 
deed, when  they  go  about  to  make  these  words  a 
note  of  admiration  only,  they  do  not  leave  them  a 
sufficient  force  for  expressing  Thomas's  conviction. 
For  expressions  of  Avonder,  though  they  properly 
speak  astonishment  and  surprise,  yet  they  do  not 
always  imply  belief;  and  may  therefore  import  the 
strangeness,  without  inferring  the  truth,  of  the  thing. 
But  our  Lord  (you  see  in  the  next  words)  accepts 
this,  as  a  full  and  sufficient  declaration  of  assent : 
"  Thomas,  because  thou  hast  seen,  thou  hast  be- 
lieved." And  to  make  it  thus,  we  must  allow  that 
paraphrase,  which  some  ancient  translations  supply 
it  with,  by  reading,  "  Thou  art  my  Lord,  thou  art 
my  God  :"  which  is  but  in  effect  to  say,  what  our 
Saviour  hatli  before  pronounced  concerning  him- 
self; that  the  truth  of  those  declarations  was  now 
apparent,  "  Destroy  this  temple,  and  in  three  days 
I  will  raise  it  up.  No  man  taketh  my  life  from  me, 
but  I  lay  it  down  of  myself:  I  have  power  to  lay 
it  down,  and  I  have  power  to  take  it  up  again." 
(John  ii.  19 ;  x.  18.)    Now  no  mere  man  can  do 


persecutors,  by  the  example  of  thy  first  mar- 
tyr Saint  Stephen,  who  prayed  for  his  mur- 
derers to  thee,  O  blessed  Jesus,  who  standest 
at  the  right  hand  of  God  to  succour  all  those 
who  sutler  for  thee,  our  only  Mediator  and 
Advocate.     Amen. 

!■  Then  shall  folloxo  the  Collect  of  the  Na- 
tivity, ivhich  shall  he  said  continually 
■until  New  Ifeafs  Eve. 

these  things;  none  but  God  can  have  that  power. 
So  mighty,  so  sudden  a  change  do  wo  find  in  this 
apostle  ;  tliat  the  person,  whom  so  lately  he  could 
not  be  prevailed  upon  to  think  otherwise  of,  than  as 
a -dead  man;  bst  to  all  hopes,  all  possibility  of  re- 
turning; he  now  adores  and  admires,  as  the  al- 
micjhty  and  the  ever-living  God. 

From  hence  let  every  disciple  of  Jesus  learn, 
with  all  becoming  reverence,  to  contemplate  this 
resurrection  of  our  Lord,  and  to  adore  the  glories 
and  the  wonders  of  him  and  it.  Let  us  take  all 
possible  care,  to  confirm  ourselves  in  the  assured 
belief  of  this,  and  of  all  other  mysteries  of  the 
Christian  faith.  Let  us  observe,  and  be  thankful 
for,  the  wisdom  and  goodness  of  our  God  and  Sa- 
viour, who  converted  the  failings  of  an  eminent 
servant,  to  such  excellent  advantage;  that  not  only 
his  own  mind  was  better  established  from  his  own 
doubts  ;  but  that  gainsayers  should  be  more  effec- 
tually put  to  silence  by  them,  and  out  of  his  weak- 
ness all  succeeding  believers  should  be  made  strong. 
Let  us  again,  with  St.  Thomas,  be  ready  to  lay 
asideall  our  scruples  upon  sufficient  conviction;  and 
zealous  to  make  some  amends  by  our  after-acts,  for 
any  offence,  which  those  scruples  might  have  given, 
while  we  entertained  them.  Above  all,  let  us  beg 
the  grace  and  assistance  of  the  holy  Spirit  of  God, 
to  keep  us  always  in  that  sincere,  teachable,  meek 
disposition  of  soul:  and  likewise  in  that  due  regard 
and  observance  of  all  virtues  and  good  works, 
agreeable  to  the  principles  we  profess,  "  that  our 
faith  in  his  sight  may  never  be  reproved."  Bat  that, 
from  a  perfect  and  active  belief  in  his  Son  Jesus 
Christ  here,  we  may  be  at  length  received  to  the 
sight  and  ravishing  enjoyment  of  him ;  and  be, 
and  live,  and  reign,  with  our  dear  Lord  for  ever  in 
the  heavens.  Which  God  of  his  infinite  mercy 
grant,  for  the  same  Jesus  Christ's  sake.  Amen. 

Dean  Stanhope. 

(33.)  The  holy  Scriptures  give|  us  no  particular 
account  either  of  the  country  or  kindred  of  St. 
Stephen  ;  that  he  was  a  Jew  is  unquestionable, 
since  he  owns  this  in  his  apology  to  the  people ;  but 
whether  he  was  born  at  Jerusalem,  or  among  the 
dispersed  in  the  Gentile  provinces,  i.3  impossible  to 
determine.  The  ancient  fathers  reckoned  him 
among  the  seventy  disciples  ;  and  indeed  his  ad- 


310 


SAINT  STEPHEN'S  DAY. 


mirable  knowledge  of  the  Christian  doctrine,  and 
his  singular  ability  in  proving  Jesus  to  be  the  Mes- 
sias,  argue  him  to  have  been  trained  up  under  our 
Saviour's  immediate  instructions  for  some  consid- 
erable time.  The  Scriptures  describe  him,  (Acts 
vi.  5.)  as  a  man  full  of  faith  and  the  Holy  Ghost ; 
which  imply  that  he  had  great  zeal  and  piety,  that 
he  was  endowed  with  extraordinary  measures  of 
that  divine  spirit  whicli  was  lately  shed  upon  the 
Church,  and  thereby  peculiarly  qualified  for  that 
place  of  trust  and  honour  to  which  he  was  ap- 
pointed. 
I  For  very  soon  after  our  Lord's  ascension,  the 

'  great  increase  of  believers,  and  access  of  money  to 
the  common  fund  for  the  relief  of  their  poor,  made 
the  institution  of  another  order  of  men  in  the  Chris- 
tian Church  highly  necessary  ;  the  Hellenists,  (who 
were  Jews  by  religion,  but  Greeks  by  descent)  hav- 
ing complained  that  in  this  distribution  of  public 
money,  an  undue  preference  was  given  to  the  He- 
brew widows,  whilst  theirs  were  wholly  neglected. 
The  apostles  therefore  being  willing  to  prevent  all 
such  partiality  for  the  future,  and  yet  being  unable 
to  superintend  the  daily  ministration  themselves, 
having  affairs  of  much  greater  importance  on  their 
hands,  called  the  Church  together,  and  having  or- 
dered them  to  single  out  seven  men  of  great  repute 
for  their  wisdom  and  prudence,  as  well  as  spiritual 
endowments,  to  be  chosen  stewards  of  the  public 
stock,  these  they  ordained  to  the  office  of  deacons, 
by  thesolemnity  of  prayers  and  imposition  of  hands. 
The  names  of  these  persons  were  Stephen,  Philip, 
Prochorus,  Nicanor,  Timon,  Parmenas,  and  Nicho- 
las ;  but  the  most  of  all  for  the  gifts  and  graces  of 
the  Holy  Spirit  Avas  Stephen.  For  he  preached 
the  Gospel  with  a  noble  courage  and  undaunted 
resolution,  and  confirmed  it  by  so  many  great  and 
unquestionable  miracles,  that  the  Christian  reli- 
gion gained  ground  abundantly,  and  great  numbers 
of  the  Jewish  priests  themselves  laid  aside  their 
prejudices,  and  embraced  the  Gospel. 

This  signal  success  of  St.  Stephen,  however, 
awakened  the  malice  of  his  adversaries  to  procure 
some  members  of  the  most  learned  synagogues 
then  in  Jerusalem  to  dispute  with  them  :  but  when 
they  found  their  disputants  baffled,  and  unable  to 
withstand  the  forces  of  those  arguments  which  the 
divine  wisdom  inspired  him  with,  they  betook 
themselves  to  vile  practices  ;  and  having  procured 
men  of  profligate  characters  to  accuse  him  of  blas- 
phemy against  Moses,  and  against  God,  they 
caused  him  to  be  apprehended,  and  in  a  most  tu- 
multuous manner  brought  him  before  the  San- 
hedrim, in  order  to  obtain  a  formal  sentence  of  con- 
demnation against  him. 

Whilst  he  stood  before  the  council,  the  judges 
and  all  the  people  then  present  beheld  a  lustre  and 


radiancy  in  his  countenance,  like  the  appearance  of 
an  angel ;  and  when  he  was  indulged  the  liberty  cf 
speech,  he  endeavoured  in  a  very  grave  and  severe   J 
oration,  not  only  to  vindicate  himself  from  the  im-      ' 
putation  of  blasphemy,  but  by  an  historical  deduc- 
tion of  the  most  memorable  events  that  had  hap- 
pened in  the  Jewish  nation,  from  the  time  of  Abra- 
ham to  the  reign  of  Solomon  ;  he  undertook  to 
shew,  "  That  religion  was  not  confined  to  the  holy     A 
land,  or  the  temple  service,  tliat  the  law  for  which     - 
they  expressed  so  vehement  a  zeal,  was  unable  to     J 
contain  mankind  within  the  bounds  of  their  duty; 
that  as  their  forefathers  were  all  along  a  stubborn 
and  rebellious  people,  and  grievous  persecutors  of 
the  prophets  who  were  sent  to  foretell  the  coming 
of  the  Messiah,  so  were  they  themselves  a  wicked 
and  perverse  generation,  who  all  things  had  equal-     ///I**' 
led,  but  in  one  thing  had  surpassed  the  impiety  of    f 
their  ancestors,  viz.  that  contrary  to  that  law  which 
had  been  delivered  to  them  by  the  ministry  of  an- 
gels, they  had  betrayed  and  murdered  that  very 
person  who  was  sent  into  the  world  to  fulfil  it." 

These  last  words,  which  were  but  too  true,  in- 
censed the  Jews  to  such  a  degree,  that  preventing 
the  application  which  St.  Stephen  intended  to  make, 
they  fell  upon  him  with  the  utmost  expressions  of 
rage  and  fury  ;  whilst  he  jegardless  of  their  resent-  ^ 
ment,  fixed  his  eyes  and  thoughts  upon  heaven, 
and  saw  the  glory  of  God,  and  Jesus  standing  at 
the  right  hand  of  God  ;  the  affirming  whereof  so 
enraged  the  Jews,  that  raising  a  terrible  clamour, 
and  stopping  their  ears  against  all  cries  for  meicy, 
they  unanimously  rushed  upon  him,  dragged  him 
out  of  the  city,  and  there  stoned  him  to  death; 
whilst  the  holy  saint  was  upon  his  knees  recom- 
mending his  soul  to  God,  and  praying  for  his  mur- 
derers, that  the  guilt  of  his  death  might  not  be  laid 
to  their  charge  ;  and  in  this  manner  copying  the  ex- 
ample of  his  blessed  master,  he  fell  asleep.  So 
soft  a  pillow  is  death  to  the  good  man,  who  leaves 
the  world  as  quietly  as  a  weary  laboiirer  goes  to 
rest. 

His  body  was  decently  interred  by  certain  devout 
men,  who,  from  a  sense  of  the  loss  of  so  pious  a 
man,  made  great  lamentation  for  him.  The  pre- 
cise time  of  his  martyrdom  is  not  agreed  upon,  some 
place  it  abuut  eight  months  after  our  Lord's  death; 
some  only  four  months  ;  while  others  mase  it  seven  ;  O 
years  ;  but  the  most  probable  conjecture  is,  that  it 
was  about  eleven  months  after  that  tragical  event. 
It  is  the  general  opinion  that  St.  Stephen  was  a 
young  man  ;  and  ecclesiastical  history  informs  us, 
that  the  place  where  he  suffered  had  afterwards  a 
stately  Church  built  upon  it  by  the  empress  Eudo- 
cia,  wife  to  Theodocius.  G.  Nallson. 

Of  the  Collect  for  this  day  it  may  be  particularly 
noted,  that,  as  the  Church  offers  up  some  of  her 


SAINT  STEPHEN'S  DAY. 


311 


i 


For  the  Epistle.     Acts  vii.  55. 

STEPHEN,  beins:  full  of  the  Holy  Ghost, 
looked  up  steadfastly  into  heaven,  and  saw 
the  ^lory  of  God,  and  Jesus  standi nof  on 
the  right  hand  of  God  ;  and  said.  Behold,  I 
see  the  heavens  opened,  and  the  Son  of  man 
standing  on  the  right  hand  of  God.  Then 
they  cried  out  with  a  loud  voice,  and 
stopped  tiieir  ears,  and  ran  upon  him  with 
one  accord,  and  cast  him  out  of  the  city,  and 
stoned  him  :  and  the  witnesses  laid  down 
their  clothes  at  a  young  man's  feet,  whose 
name  was  Saul.  And  they  stoned  Stephen, 
calling  upon  God,  and  saying.  Lord  Jesus, 
receive  my  spirit.  And  he  kneeled  down, 
and  cried  with  a  loud  voice,  Lord,  lay  not 
this  sin  to  their  charge.  And  when  he  had 
said  this,  he  fell  asleep.  (34.) 


Collects  directly  to  the  Second  Person  of  the  Trini- 
ty, so  one  of  them  is  this  for  St.  Stephen's  day. 
and  very  properly  :  for  as  St.  Stephen  in  the  midst 
of  his  martyrdom  prayed  to  Jesus,  saying,  "  Lord 
Jesus,  receive  my  spirit,"  and,  "  Lord,  lay  not  this 
sin  to  their  charge  ;"  so  the  Church,  in  imitation  of 
this  blessed  proto-martyr,  upon  his  day  calls  upon 
the  Lord  Jesus  also,  desiring  of  him  such  a  spirit 
as  that  of  St.  Stephen,  to  love  and  pray  for  our 
enemies,  which  is  that  heroical  and  transcendent 
virtue,  vvhich  is  peculiar  to  the  Christian  religion. 

Bp.  Sparrow. 

The  Collect  reminds  us  both  of  the  sufferings  and 
the  virtues  of  St.  Stephen.  The  Epistle,  out  of 
which  the  Collect  was  taken,  calls  the  same  thing 
to  our  remembrance  and  imitation.  The  Gospel, 
which  contains  our  Saviour's  prophecy  of  the  sad 
fate  and  destruction  of  Jerusalem,  acquaints  us  with 
many  more  that  drank  of  St.  Stephen's  bitter  cup, 
and  were  put  to  death  by  stoning ;  which  occa- 
sioned the  Church's  selection  of  this  portion  of 
Scripture  to  be  read  on  this  day ;  in  which  we  are 
told  of  Jerusalem's  killing  the  prophets,  and  stoning 
them  that  were  sent  to  it,  and  of  the  sad  consequen- 
ces that  ensued  thereupon  ;  for  it  brought  that  ut- 
ter ruin  and  destruction  upon  the  city,  as  not  to 
ci.iA^-k&v-e  one  stone  left  upon  another.  Dr.  Hole. 

(34.)  In  the  circumstances  of  the  heroic  action 

here  described,  it  is  easy  to  discover  a  variety  of 

matter,  conducing  much  to  the  honour  of  the  saint 

now  commemorated,  and  to  the  edification  of  every 

'      pious  Christian. 

1.  We  have  here  the  great  mercy  and  goodness 
of  God,  in  vouchsafing  to  St.  Stephen  such  extra- 
ordinary measures  of  his  grace,  such  a  comfortable 
and  delight/ul  prospect  of  the  glories  of  heaven,  to 
sustain  and  fortify  him,  in  the  conflicts  of  his 
approaching    death,  for   the  sake  of  his  blessed 


The  Gospel.     St.  Matt,  xxiii.  34. 

BEHOLD,  I  send  unto  you  prophets,  and 
wise  men,  and  scribes;  and  some  of  them 
ye  shall  kill  and  crucify  ;  and  some  of  them 
shall  ye  scourge  in  your  synagogues,  and 
persecute  them  from  city  to  city  ;  that  upon 
you  may  come  all  the  righteous  blood  shed 
upon  the  earth,  from  the  blood  of  righteous 
Abel,  unto  the  blood  of  Zacharias,  son  of 
Barachias,  whom  ye  slew  between  the  tem- 
ple and  the  altar.  Verily  I  say  unto  you,  All 
these  tilings  shall  come  upon  tliis  generation. 
O  Jerusalem,  Jerusalem,  thou  that  killest  the 
prophets,  and  stonesl  them  which  are  sent 
unto  thee  ;  how  often  would  I  have  gather- 
ed thy  children  together,  even  as  a  hen  ga- 
thereth  her  chickens  under  her  wings,  and 
ye  would  not !     Behold  your  house  is  left 

Son.     And  this  is  contained  in  the  55th  and  56th 
verses. 

2.  We  have  likewise  the  steadfastness  and  vig- 
our of  St.  Stephen's  faith,  in  committing  his  soul 
to  Jesus,  at  his  last  minutes:  (Acts  vii.  59:)  an 
action,  which  does  evidently  imply  a  firm  belief,  1. 
That  his  soul  was  a  substance  distinct  from  his 
body  ;  2.  That  it  should  not  die  with,  but  continue 
to  exist  when  separated  from,  the  body ;  3.  That 
the  same  Jesus,  whom  he  had  acknowledged  to  be 
very  man,  is  likewise  very  God :  one  able  to  hear 
and  grant  this  prayer,  and  to  preserve  the  souls 
commended  to  his  protection  and  care.  And,  4. 
That  the  spirits  received  by  him,  are  in  a  state  of 
safety  and  happiness. 

3.  Here  is  an  admirable  pattern  of  meekness  and 
charity  ;  (ver.  60  ;)  of  tender  compassion  for  them, 
who  have  none  for  us  ;  and   of  forgiving  our  bit- 
terest and  most  bloody  enemies ;  even  then,  when, 
if  ever,  our  angry  resentments  might  seem  allow- 
able.   For  all  this  is  the  result  of  St.  Stephen's 
praying,  that  the  guilt  of  his  death  might  not  be 
charged  to  the  men,  who  most  wrongfully  inflicted 
it ;  doing  this,  at  the  very  instant  of  their  execu- 
ting their  malice,  and  adding  to  his  agonies :  and 
persevering  in  this  invincible  charity  to  his  last 
breath,  as  if  God's  mercy  to  these  hardened  wretch- 
es were  the  thing,  which  of  all  others,  he  was  most 
concerned  to  entreat,  with  the  dying  accents  of  a 
tongue  to  speak  no  more.     Thus  not  only  imita- 
ting that  blessed  Lord,  for  whom  he  was  content 
to  be  so  barbarously  murdered,  but,  by  his  example, 
confirming  the  truth  of  St.  Paul's  assertion,  that, 
"  though  a  man  have  all  faith,  so  that  he  could  re- 
move mountains,  and  though  he  give  his  body  to 
be  burned,  and  have  not  charity,  it  profiteth  him 
nothing."     (1  Cor.  viii.  2,  3.) 

If  we  hope  in  earnest  to  attain  St.  Stephen's 


312 


SAINT  JOHN  THE  EVANGELIST'S  DAY. 


unto  yon  desolate.  For  1  say  unto  yoUj  Ye 
shall  not  see  me  henceforth  till  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of  the 
Lord. 


^ 


Saint  Jonu  tJic  52bnngclijsrs  tfiii>. 

(35.) 

The  Collect. 

MERCIFUL  Lord,  we  beseech  thee  to 
cast  thy  briijht  beams  of  light  upon  thy 
Church,  that  it,  being  instructed  by  the  doc- 
trine of  thy  blessed  apostle  and  evans^elist 
St.  John,  may  so  walk  in  the  licrht  Of  thy 
truth,  that  it  may  at  length  attain  to  ever- 
lasting life,  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     1  St.  John  i.  L 

THAT  which  was  from  the  beginning, 

liappiness,  we  should  rather  make  his  virtues  than 
his  vision  our  pattern  ;  and  provided  we  have  but 
the  former,  the  matter  is  not  great  if  God  do  not 
allow  us  the  latter.  Let  us  therefore  make  the  riglit 
improvement  of  having  this  eminent  saint  in  re- 
membrance, and  endeavoqr,  as  well  as  praj'^,  that 
our  minds  may  be  brought  to  his  holy  frame.  So 
that  in  all  our  afflictions,  but  especially  in  any  to 
which  it  shall  please  God  to  call  us  for  "  the  testi- 
mony of  his  truth,  we  may  steadfastly  look  up  to 
heaven,  and  by  faith  behold  the  glory  which  shall 
be  revealed  ;  and,  being  filled  with  the  Holy  Ghost," 
whose  necessary  graces  are  never  wanting  to  any 
who  diligeritly  seek  and  use  them,  "  may  "  attain 
to  that  eminent  instance  of  charity,  to  "  love  and 
bless  our  persecutors."  Thus  shall  we  find  the  help 
and  favour  of  him  "who  standeth  at  the  right 
hand  of  God,  to  succour  all  them  who  suffer  for 
him;"  and  who,  if  not  appointed  to  suffer  for,  yet 
do  their  utmost  to  live  and  die  in,  his  true  faith 
and  fear,  the  "  blessed  Jesus,  our  only  mediator  and 
advocate."  Dean  Stanhope. 

(35.)  St.  John  the  Evangehst  was  by  birth  a 
Galilean,  the  son  of  Zebedee  and  Salome  ;  his 
elder  brother  was  James,  not  he  who  was  surnamed 
"  the  Just,"  and  who  was  the  brother  of  our  Lord, 
(Matt.  xiii.  55  ;  Gal.  i.  10,)  and  the  son  of  Alpheus. 
Mark  iii.  ]8..  He,  and  his  brother  James,  were 
named  by  our  Saviour  "  the"  sons  of  thunder," 
(Mark  iii.  17,)  for  their  peculiar  zeal  and  fervency 
for  his  honour,  which  we  see  manifested  in  St. 
John's  sedulous  assertion  of  our  Lord's  divinity. 
He  was  the  most  beloved  by  our  Saviour  of  all  his 
disciples.  John  xiii.  23.  After  staying  some  time 
with  the  blessed  Virgin  in  his  house  at  Jerusalem  to 
whose  care  by  our  Sav  iour  she  was  committed,  (John 
Xix.  27  )  probably  till  her  deatn ;  he  tten  travelled 


which  we  have  heard,  which  we  have  seen 
with  our  eyes,  which  we  have  looked  upon, 
and  our  hands  have  handled  of  the  word  of 
life  ;  (for  the  life  was  manifested,  and  we 
have  seen  it,  and  bear  witness,  and  show 
unto  yon  that  eternal  life  which  was  with 
the  Father,  and  was  manifested  unto  us  ;) 
that  which  we  have  seen  and  heard,  declare 
we  unto  you,  that  ye  also  may  have  fellowship 
with  us ;  and  truly  our  fellowship  is  with 
the  Father,  and  with  his  Son  Jesus  Christ. 
And  these  things  write  we  unto  you,  that 
your  joy  may  be  full.  This  then  is  the 
message,  which  we  have  heard  of  him,  and 
declare  unto  you,  that  God  is  light,  and  in 
him  IS  no  darkness  at  all.  If  we  say  that 
we  have  fellowsliip  with  him,  and  walk  in 
darkness,  we  lie,  and  do  not  the  truth  ;  but 
\i  we  walk  in  the  light,  as  he  is  in  the 
light,  we    have  fellowship  one  with  ano- 

to preach  the  Gospel  in  Asia;  but  some  say  she 
accompanied  him  to  Ephesus.  But  however,  that 
he  preached  in  Asia  Minor,  the  best  writers  of 
antiquity  allow,  and  he  was  probably  the  founder 
of  the  seven  Churches,  Ephesus,  Smyrna,  &c. 
mentioned  in  his  Apocalypse.  Rev.  i.  4.  From  '  \ 
Ephesus  he  was  carried  prisoner  to  Rome,  upon 
account  of  the  doctrine  he  taught,  some  think, 
from  a  malicious  accusation  of  Ebion,  others  of 
Apollonius  ;  and  this  in  the  year  of  Christ  92. 
There  he  was  condemned  to  be  thrown  into  a 
cauldron  of  boiling  oil,  but,  being  miraculously  pre- 
served, came  out  from  thence  alive.  Afterwards 
he  was  banished  into  the  island  of  Patmos,  one  of 
the  Sporades,  where  he  wrote  his  Revelation.  He 
was  {afterwards  by  Nero  the  Emperor  recalled 
from  his  banishment,  and  then  returned  to  Ephe- 
sus, where  he  reclaimed  a  young  man,  his  former 
convert,  relapsed  into  a  dissolute  course  of  life. 
He  wrote  his  three  Epistles  to  confute  the  heresy 
of  Basilides,  and  other  heretics,  who  denied  the 
divinity  of  our  Saviour.  Last  of  all  he  wrote  his 
Gospel,  to  supply  the  omissions  of  the  other 
Evangelists,  some  few  years  before  his  death.  He 
survived  till  the  reign  of  Trajan,  and  died  above 
ninety  years  of  age.  Dr.  Nicholls. 

We  celebrate  this  day  the  memory  of  St.  John 
the  Evangelist,  who,  being  Christ's  "  beloved  dis- 
ciple," or  "  the  disciple  whom  Jesus  loved,"  that 
leaned  on  his  bosom,  and  was  admitted  to  the  more 
private  passages  of  his  life,  fitly  accompanies  the 
festival  of  our  Lord's  nativity. 

The  Collect  for  the  day  beseeches  God's  grace 
upon  his  Church,  that  it  may  duly  profit  by  the 
doctrine  of  this  blessed  Apostle  and  Evangelist. 
The  Epistle  contains  the  matter,  the  reason,  and 
the  end  of  his  writing  his  Epistles,  which  were 


SAINT  JOHN  THE  EVANGELIST'S  DAY. 


313 


ther,  and  the  blood  of  Jesus  Christ  his 
Son  cleanseth  us  from  all  sin.  If  we 
say  that  we  have  no  sin,  we  deceive  our- 
selves, and  the  truth  is  not  in  us.  If  we 
confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.  If  we  say  thatXve  have 
not  sinned,  we  make  him  a  liar,  and  his 
word  is  not  in  ns.  (36.) 

The  Gospel.     St.  John  xxi.  19. 

JESUS  said  unto  Peter,  Follow  me. 
Then  Peter,  turning  about,  seeth  the  disci- 
ple whom  Jesus  loved,  following,  (which  also 
leaned  on  his  breast  at  supper,  and  said. 
Lord,    which   is   he   that   betrayeth  thee  7) 

all  designed  for  the  good  and  benefit  of  the  Church. 
The  Gospel,  after  mentioning  our  Lord's  final 
charge  to  St.  Peter,  records  a  remarkable  conver- 
sation that  passed  between  our  Saviour  and  him 
concerning  St.  John,  in  which    our   Saviour   ob- 

(^  scurely  intimated,  that  the  disciples  should  not  die 
till  the  dissolution  of  the  Jewish  polity,  a  prophecy 
which  history  records  to  have  been  punctually  ful- 
filled. This  conversation  is  followed  by  a  decla- 
ration concerning  the  truth  of  the  Gospel  writ- 
ten by  the  apostle. 

Dr.  Hole,  Dean  Stanhope,  Shepherd. 
(36.)  Let  the  considerations,  arising  from  this 
passage  of  Scripture,  be  so  laid  together,  that  the 
/  result  of  them  all  may  be  that  fulness  of  a  solid 

//  and  well  grounded  joy,  which  the  apostle  of  this 
day  designed  the  words,  from  whence  they  have 
been  taken,  should  diffuse,  through  every  soul  that 
receives  them.  Let  us  hold  in  highest  estimation 
that  privilege,  which  is  indeed  inestimable  :  tie 
mystical  union  with  God  the  Father  and  his  bless- 
ed Son  ;  the  most  valuable  ingredient  of  a  believer's 
both  present  and  future  happiness,  and  therefore 
the  best  ingredient  of  his  present,  because  the 
earnest  and  undoubted  pledge  of  his  future  and 
eternal.  But  let  us  consider  withal,  that  to  be  unit- 
ed to  God  supposes  a  likeness  to  him,  in  all  those 
excellencies  that  are  imitable  by  creatures  :  and  in 
all  those  proportions  to  which  such  creatures,  as  we, 
can  raise  our  poor  imperfect  and  still  sinful  selves  : 
for  such,  we  must  remember,  we  yet  are,  even  after 

..,     our  most  sincere,  our  most  successful  endeavours 

(to  be  holy.  And  therefore,  as  we  must  not  pre- 
sume upon  the  promises  and  love  of  God,  "  with- 
out cleansing  ourselves  from  all  filthiness  of  flesh 
and  spirit,  and  perfecting  holiness  in  his  fear:"  (2 
Cor.  vii.  1 :)  so  neither  must  we  forget,  that  all  our 
cleanness  is  from  "  him,  who  hath  washed  us  in 
his  own  blood  "  (Rev.  i.  5  ;)  that  humility,  and  tak- 
ing shame  for  our  sins,  and  acknowledging  our  own 
40 


Peter,  seeing  him,  saith  to  Jesus,  Lord,  and 
what  shall  this  man  do?  Jesus  saith  unto 
him,  If  I  will  that  he  tarry  till  I  come,  what 
is  that  to  thee  ?  Follow  thou  me.  Then 
went  this  saying  abroad  among  the  brethren, 
that  that  disciple  should  not  die  ;  yet  Jesus 
said  not  unto  him.  He  shall  not  die:  but.  If 
I  will  that  he  tarry  till  I  come,  what  is  that 
to  thee  ?  This  is  the  disciple  which  testi- 
fieth  of  these  things,  and  wrote  these  things, 
and  we  know  that  his  testimony  is  true. 
And  there  are  also  many  other  things 
which  Jesus  did,  the  which,  if  they  should 
be  written  every  one,  I  suppose  that  even  the 
world  itself  could  not  contain  the  books  that 
should  be  written.  (37.) 

unworthiness,  as  they  are  most  suitable  to  our 
circumstances,  so  are  they  most  for  our  advan- 
tage :  there  being  no  instance  which  does  more 
remarkably  than  this,  of  recommending  to  the  fa- 
vour, and  entitling  to  the  mercy,  of  God,  make  good 
that  maxim  of  our  blessed  Master,  "  He  that  exalt- 
eth  himself  shall  be  abased,  and  he  that  humbleth 
himself  shall  be  exalted."  Luke  xiv.  IL 

Dean  Stanhope. 
(37.)  From  Christ's  calling  upon  St.  Peter  and 
the  other  disciples  to  leave  all  and  follow  him,  we 
may  learn  the  great  lesson  of  self-denial,  and  be 
encouraged  to  follow  him  in  the  rough  as  well  as 
the  smoother  ways  of  our  duty.  To  approve  our- 
selves his  disciples  we  must  be  willing  to  accom- 
pany him  in  his  sufferings,  as  well  as  to  partake  of 
his  glories  ;  and  to  follow  him  to  the  cross,  if  we 
mean  to  follow  him  to  a  crown. 

2.  From  Christ's  checking  St.  Peter's«curiosity 
about  the  time  and  manner  of  St.  John's  death, 
we  may  learn  to  avoid  all  idle  and  curious  ques- 
tions about  matters  which  concern  not  us  to  know. 
To  all  those  busy  and  inquisitive  persons,  who  pry 
into  things  which  do  not  belong  to  them,  the  re- 
buke addressed  by  our  Saviour  to  St.  Peter  is  ap- 
plicable, "  What  is  that  to  thee  ?  Follow  thou  me." 

3.  This  discourse  may  rectify  the  mistake  about 
St.  John's  death  :  for  from  that  saying  of  our  Sa- 
viour's, "  What  if  I  will  that  he  tarry  till  I  come," 
there  was  a  common  fame  spread  abroad,  which 
obtained  among  the  ancients,  that  he  died  not  at  all, 
but  was  translated.  Others  from  that  report  be- 
lieved, that  he  only  lay  asleep  in  the  grave,  and 
that  he  alone  of  all  the  apostles  was  to  live  till 
Christ's  second  coming  to  judgment.  All  which 
was  without  any  foundation,  for  St.  John  himself,  in 
recording  the  matter,  declared  the  sense  of  our  Sa- 
viour to  be  otherwise  ;  and  the  history  of  his  death 
in  the  days  of  Trajan,  had  abundantly  confuted 
that  mistake.  Dr.  Hole. 


314 


THE  INNOCENTS'  DA.Y. 


^hc  Xnnoccnts'  JBuv.  (38.) 

The  Collect. 

0  ALMIGHTY  God,  who  out  of  the 
mouths  of  babes  and  sucklings  (39.)  hast 
ordained  strength,  and  madest  infants  to 
glorify  thee  by  their  deaths  ;  (40.)  mortify 
and  kill  all  vices  in  ns,  and  so  strengthen 
us  by  thy  grace,  that  by  the  innocency  of 
our  lives,  and  constancy  of  our  faith  even 
unto  death,  we  may  glorify  thy  holy  name, 
throuofh  Jesus  Christ  our  Lord.     Amen. 

..        For  the  Epistle.     Rev.  xiv.  1. 

1  LOOKED,  and  lo,  a  Lamb  stood  on  the 
mount  Sion,  and  with  him  an  hundred  forty 
and  four  thousand,  having  his  Father's 
name  written  in  their  foreheads.  And  I 
heard  a  voice  from  heaven,  as  the  voice  of 
many  waters,  and  as  the  voice  of  a  great 

LastU^,  the  declaration,  with  which  St.  John 
concludes,  concerning  the  truth  of  his  Grospel,  be- 
ing as  he  was  our  Lord's  inseparable  attendant  and 
companion  during  his  ministry,  is  a  solid  founda- 
tion of  our  faith  and  gratitude.  Let  us  then  thank- 
fully receive  the  light,  with  which  it  hath  pleased 
God  to  enlighten  the  Church  by  the  doctrine  of 
this  holy  Apostle  and  Evangelist.  Let  us  bless 
him  for  the  abundant  evidence  which  he  hath  given 
us  to  the  truth  of  our  holy  religion  and  the  excel- 
lencies of  its  divine  Author.  Let  us  study  Avith 
diligence  the  most  faithful  records  of  his  most  holy 
life ;  and  search  for  the  treasures  of  wisdom  in  his 
heavenly  discourses.  Let  us  improve,  by  what  we 
do  or  may  know  here,  in  holiness  of  conversation ; 
and  wait  with  patience  and  humble  hope,  for  the 
ravishing  discovery  of  that  hereafter,  which  as  yet 
is  unattainable.  So  shall  we  pay  true  reverence  to 
the  memory  of  those  saints,  by  whose  laboiirs  we 
have  been  instructed,  when  we  at  once  dwell  upon 
their  books,  and  live  by  their  examples:  so,  be  sure 
to  obtain  the  seasonable  requests,  in  which,  with 
a  charity  large  as  his,  whom  we  commemorate  this 
day,  we  beseech  God  "  of  his  mercy  so  to  enhghten 
his  Church  with  the  doctrine  of  this  blessed  Apos- 
tle and  Evangelist,"  St.  John,  that  every  member 
of  it  ''may  so  walk  in  the  light  of  his  truth,  as  at 
length  to  attain  the  light  of  everlasting  life,  through 
Jesus  Christ  our  Lord."  Amen. 

Dean  Stanhope. 

(38.)  The  Collect  for  this  day  reminds  us,  with 
an  allusion  to  the  8th  Psalm,  how  God  by  means 
of  little  children  can  promote  his  own  glory  ;  and 
thence  teaches  us  to  pray  that  we  may  glorify  him 
by  the  mortification  of  our  vices,  by  the  innocency 
of  our  lives,  and  the  constancy  of  our  faith.  The 
Epistle  contains  a  vision  of  St.  John,  wherein  was 
represented  lo  him  something  of  the  glories  of  hea- 


thunder :  and  I  heard  the  voice  of  harpers 
harping  with  their  harps  :  and  they  sung  as 
it  were  a  new  song  before  the  throne,  and 
before  the  four  beasts,  and  the  elders  :  and 
no  man  could  learn  that  song,  but  the  hun- 
dred and  forty  and  four  thousand,  which 
were  redeemed  from  the  earth.  These  are 
they  which  were  not  defiled  with  women, 
for  they  are  virgins  :  these  are  they  which 
follow  the  Lamb  whithersoever  he  goeth  : 
these  were  redeemed  from  among  men, 
being  the  first-fruits  unto  God,  and  to  the 
Lamb.  And  in  their  mouth  was  found  no 
guile  ;  for  they  are  without  fault  before  the 
throne  of  God.  (41.) 

The  Gospel.     St.  Matt.  ii.  13. 

THE  angel  of  the  Lord  appeareth  to  Jo- 
seph in  a  dream,  saying.  Arise,  and  take  the 

ven  and  the  felicities  of  a  future  state  ;  of  which, 
because  suffering  infants  may  be  partakers,  as  well 
as  adult  persons,  the  passage  is  appointed  to  be  read 
on  the  day  of  their  remembrance.  The  Gospel 
acquaints  us  with  the  manner  of  our  Saviour's  pre- 
servation from  the  ambitious  rage  and  cruelty  of 
Herod;  who  fearing  the  shaking  of  his  throne  by 
the  birth  of  a  new-born  king,  sought  to  slay  him  in 
his  infancy,  that  he  might  secure  himself  in  the 
kingdom.  Dr.  Hole. 

(39.)  The  authors  of  this  Collect  followed  the 
common  interpretation  of  Matt.  xxi.  15.  16 ;  and 
supposed  that  the  "  babes  and  sucklings,  out  of 
whose  mouths  God  had  perfected  praise,  or  ordained 
strength,"  (Ps.  viii.  2.)  were  certain  "young  chil- 
dren," who  cried  in  the  temple  "  Hosannah  to  the 
Son  of  David;"  and  that  he  caused  himself  and 
his  only-begotten  Son  to  be  greatly  glorified  there- 
by. The  Church  notices  the  passage  in  this  Col- 
lect ;  not  that  the  infants,  murdered  by  Herod,  did 
with  their  mouths  glorify  God  :  but  because  on  this 
day,  when  we  commemorate  the  death  of  so  many 
infants  slain  for  God's  glory,  the  Church  was  will- 
ing to  observe  another  instance,  wherein  God's 
glory  was  greatly  promoted  by  such  as  have  been 
supposed  young  children.  Dr.  Bennef. 

(40.)  The  infants  slain  by  Herod's  command 
did  therefore  glorify  God  by  their  deaths  ;  because 
the  murder  of  them  on  account  of  the  iocarnation 
of  our  Lord,  whose  life  was  principally  intended 
to  be  taken  away,  tended  to  the  promotion  of  God's 
glory,  inasmuch  as  he  secured  the  holy  Jesus  in  a 
miraculous  manner  from  the  rage  of  that  tyrant, 
and  thereby  caused  that  prophecy  concerning  our 
Saviour,  '■'  Ojit  of  Egypt  have  I  called  my  Son,"  to 
be  exactly  verified  in  our  Saviour.  Hos.  xi.  1, 
Matt.  ii.  15.  Dr.  Bennet. 

(41.)  In  this  passage  we  have  a  glimpse  or  im- 


THE  INNOCENTS'  DAY. 


315 


younf?  child  and  his  mother,  and  flee  into 
Egypt,  and  be  thou  there  until  I  bring  thee 
word  ;  for  Herod  will  seek  the  young  child 
to  destroy  him.  When  he  arose,  he  took 
the  young  child  and  his  mother  by  night, 
and  departed  into  Egypt ;  and  was  there  un- 
til the  death  of  Herod  :  that  it  might  be  ful- 
filled which  was  spoken  of  the  Lord  by  the 
prophet,  saying.  Out  of  Egypt  have  I  called 
my  Son.  Then  Herod,  when  he  saw  that 
he  was  mocked  of  the  wise  men,  was  ex- 
perfect  representation  of  the  future  joys  and  glories 
of  heaven:  which  are  enough  to  quicken  our  appe- 
tite and  desires  after  them,  though  not  to  satisfy 
our  curiosity  about  them.  "It  doth  not  yet  ap- 
pear," saith  St.  John,  "what  we  shall  be:"  for 
"  eye  hath  not  seen,  nor  ear  heard,  nor  hath  it  en- 
tered into  the  heart  of  man  to  conceive,  what  great 
things  God  hath  prepared  for  them  that  love  and 
fear  him  ;"  only  we  know  that  we  shall  be  "  like 
him,  for  we  shall  see  him  as  he  is.^'  1  John  iii.  2  ; 
1  Cor.  ii.  9.  We  shall  live  for  ever  in  his  presence, 
and  be  delighted  with  the  incessant  praises  and 
hallelujahs  sung  "  to  him  that  sitteth  on  the  throne, 
and  to  the  Lamb  for  evermore."  2.  We  learn 
from  this  discourse  the  qualifications  of  the  persons 
that  will  be  received  into  those  unspeakable  joys. 
And  they  are  such  as  are  "  pure  in  heart,"  and 
keep  themselves  "  unspotted  from  the  world  ;"  for 
heaven  is  the  mansion  of  peace  and  purity,  where 
no  discord  or  defilement  enters. — Again,  they 
■are  such  as  are  true  followers  of  Christ  and  "  follow 
the  Lamb  wherever  he  goes ;"  not  dedining  the 
ways  of  virtue  for  any  difficulties  they  meet  with 
in  them,  but  being  faithful  unto  death,  and  "  re- 
sisting even  unto  blood,  striving  against  sin." 

Dr.  Hole. 
(42.)  We  shall  do  well  to  improve  and  apply 
the  circumstances  of  this  festival  in  the  following 
manner. 

1.  The  flight  of  the  Son  of  God  into  Egypt, 
who  was  able  to  preserve  himself  from  danger,  may 
teach  us,  how  lawfully  we  may  flee  from  those 
dangers,  which  we  cannot  otherwise  avoid.  It  is 
a  thankless  fortitude,  to  offer  our  throat  unto  the 
knife.  He,  that  came  to  die  for  us,  fled  for  his 
own  preservation,  and  hath  bid  us  follow  him : 
'■  when  they  persecute  you  in  one  city,  flee  to  ano- 
ther." We  have  but  the  use  of  our  lives,  and  we 
are  bound  to  husband  them,  to  the  best  advantage 
of  God  and  his  Church. 

2.  It  was  warrant  enough  for  Joseph  and  Mary 
that  God  commands  them  to  flee  ;  yet  so  familiar 
is  God  grown  with  his  approved  servants,  that  he 
gives  them  the  reason  of  his  commanded  flight : 
"  for  Herod  will  seek  the  young  child,  to  destroy 
him."    What  wicked  men  will  do,  what  they 


ceeding  wroth,  and  sent  forth,  and  slew  all 
the  children  that  were  in  Bethlehem,  and  in 
all  the  coasts  thereof,  from  two  years  old  and 
under,  according  to  the  time  which  he  had 
diligently  inquired  of  the  wise  men.  Then 
was  fulfilled  that  which  was  spoken  by  Je- 
remy the  prophet,  saying,  In  Rama  was  there 
a  voice  heard,  lamentation,  and  weeping 
and  great  mourning^'  Rachel  weeping  for  her 
children,  and  would  not  be  comforted,  be- 
cause they  are  not.  (42.) 

would  do,  is  known  unto  God  beforehand.  He,  that 
is  so  infinitely  wise  to  know  the  designs  of  his  ene- 
mies before  they  are,  could  as  easily  prevent  them, 
that  they  might  not  be;  but  he  lets  them  run  on  in 
their  own  courses,  that  he  may  fetch  glory  to  him- 
self out  of  their  wickedness.  Bp.  Hall. 

3.  The  dismal  effects  of  Herod's  ambition  and 
rage  should  warn  us  always  to  behave  ourselves 
with  temper  and  moderation.  Especially  that  we 
do  so,  when  our  enemies,  or  those  that  provoke  us, 
lie  at  our  mercy.  Greatness  and  wealth  are  apt  to 
turn  our  heads  :  hut  the  effects  of  insolence  to  their 
brethren  are  never  more  deplorable,  than  when  men 
have  the  temptation  of  power,  to  crush  those  des- 
pised things  that  lie  below  them.  Of  all  persons, 
therefore,  anger  is  least  proper  for  princes,  who 
can  scatter  death  and  desolation  with  a  word  of 
their  mouths.  And,  in  proportion,  it  must  misbe- 
come all  superiors  to  their  inferiors :  because  this 
passion  generally  spurs  men  on,  to  do  the  utmost 
they  ca-n  do ;  and  men  are  scarce  ever  very  angry, 
without  being  very  unjust.  It  is  fit  then  this  unthink- 
ing, unruly  evil,  should  be  held  in  with  bit  and  brible  ; 
and,  the  less  any  man's  condition  restrains  him, 
from  making  his  resentment  of  tragical  conse- 
quence to  others;  the  severer  restraint,  and  more 
steady  government,  ought  such  a  man  to  keep  over 
himself. 

4.  The  remembrance  of  Herod's  disappointment 
should  quicken,  and  establish,  our  hope  and  faith 
in  God. — When  dangers  hem  us  in,  and  our  "  ene- 
mies on  every  side  thrust  sore  at  us  that  we  may 
fall,"  then  let  us  call  to  mind,  that  He,  who  rescu- 
ed his  own  Son,  can  never  want  means  to  deliver 
any  son  or  servant  of  his,  when  such  deliverance 
is  seasonable  and  proper.  But  temporal  deliver- 
ances are  not  always  seasonable,  not  always  most 
beneficial.  And  therefore  our  chief  and  most  ear- 
nest desire  should  be,  that  we  may  find  his  assistance 
and  protection  always  at  hand,  to  support  us  in  our 
spiritual  encounters.  For  let  our  present  difficul- 
ties be  what  they  will,  all  will  certainly  be  well  at  last, 
provided  he  do  but  grant  the  petition  offered  up  to 
him  this  day  ;  that  is,  "  So  to  mortify  and  kill  all 
vices  in  us,  that  by  the  innocency  of  our  fives,  and 
the  constancy  of  our  faith  even  unto  death,  we  may 


316 


THE  CONVERSION  OF  SAINT  PAUL. 


Ehe  Qton^nnion  oC  Saiut  JIniuL  (43.) 

The  Collect. 

OGOD,  who,  thrniigli  the  preaching  of 
the  blessed  apostle  Saint  Paul,  hast  caused 
the  light  of  the  gospel  to  shine  throughout 
the  world  ;  granl,  we  beseech  thee,  that  we, 
having  his  wonderful  conversion  in  remem- 
brance, may  show  forth  our  thankfuhiess 
unto  tliee  for  the  same,  by  following  the  ho- 
ly doctrine  which  he  taught,  through  Jesus 
Christ  our  Lord,     Amen. 

For  the  Epistle.     Acts.  ix.  1. 

AND  Saul,  yet  breathing  out  threatenings 
and  slaughter  against  the  disciples  of  the 
Lord,  went  unto  the  high  priest,  and  desired 
of  him  letters  to  Damascus  to  the  syna- 
gogues, that  if  he  found  any  of  this  way, 
whether  they  were  men  or  women,  he  might 
bring  them  bound  unto  Jerusalem.  And  as 
he  journeyed,  he  came  near  Damascus  :  and 
suddenly  there  sinned  round  about  him  a 
light  from  heaven.  And  he  fell  to  the  earth, 
and  heard  a  voice  saying:  unto  him,  Saul, 
Saul,   why   persecutest  thou    me?  And  he 

glorify   his  holy  name,  through  Jesus  Christ  our 
Lord."  Amen.  Dean  Stanhope. 

(43.)  This  great  apostle  was  born  at  Tarsus,  the 
chief  city  of  Cilicia,  a  place  remarkable  for  trade, 
and  where  learning  and  good  arts  likewise  eminent- 
ly flourished.  His  being  born  here  did  not  entitle 
him  to  the  privileges  of  a  Roman  citizen,  as  some 
have  thought :  for  it  does  not  appear  that  Tarsus 
was  a  Roman  colony  of  Municipium ;  it  is  most 
probable,  that  one  of  St.  Paul's  ancestors  had  the 
right  of  the  Roman  city  given  him  in  the  civil 
wars,  either  between  Caesar  and  Pompey,  or  Au- 
gustus and  Anthony;  at  which  time  the  assistants, 
that  had  done  the  victor  any  considerable  service, 
were  rewarded  with  this  privilege.  Having  laid 
a  foundation  of  human  literature  at  Tarsus,,  he 
travelled  to  Jerusalem,  to  study  the  Jewish  divini- 
ty under  Gamaliel,  one  of  the  most  celebrated  rab- 
bies  of  that  age.  He  joined  himself  to  the  sect  of 
the  Pharisees,  a  very  rigid  order  among  the  Jews 
at  that  time,  remarkable  for  their  zeal,  and  for  their 
tenaciousness  of  every  the  least  punctilio  of  the 
Mosaical  ceremonies.  This  occasioned  hira  to 
"prosecute  the  Christians,  whom  he  thought  to  be 
heretical  violaters  thereof,  with  a  furious  severity  ; 
and  to  run  into  the  mad  proceeding  of  those  cruel 
zealots  who  took  away  St.  Stephen's  life.  Being 
converted  to  Christianity  after  a  very  miraculous 
manner,  he  made  amends  for  his  former  errors,  by 
the  wonderful  diligence  of  his  labours  in  preach- 
ing the  Gospel ;  for  he  propagated  the  Gospel  of 


said,  Who  art  thou.  Lord  ?  And  the  Lord  said, 
I  am  Jesus  whom  thou  persecutest :  it  is  hard 
for  thee  to  kick  against  the  pricks.  And 
he,  trembling  and  astonished,  said.  Lord, 
what  wilt  thou  have  me  to  do  ?  And  the 
Lord  said  unto  him.  Arise,  and  go  into  the 
city,  and  it  shall  be  told  thee  what  thou 
must  do.  And  the  men  which  journeyed 
with  him  stood  speechless,  hearing  a  voice, 
but  seeing  no  man.  And  Saul  arose  from 
the  earth  ;  and  when  his  eyes  were  opened, 
he  saw  no  man  :  but  they  led  him  by  the 
hand,  and  brought  him  into  Damascus. 
And  he  was  three  days  without  sight,  and 
neither  did  eat  nor  drink.  And  there  was 
a  certain  disciple  at  Damascus,  named  Ana- 
nias, and  to  him  said  the  Lord  in  a  vision, 
Ananias  :  And  he  said,  Behold.  I  am  here, 
Lord.  And  the  Lord  said  unto  him,  Arise, 
and  go  into  the  street  which  is  called  Straight, 
and  inquire  in  the  house  of  Judas  for  one 
called  Saul,  of  Tarsus  :  for  behold,  he  pray- 
eth,  and  hath  see-n  in  a  vision  a  man  named 
Ananias  coming  in,  and  putting  liis  hand  on 
him,  that  he  might  receive  his  sight.  Then 
Ananias  answered,  Lord,  I  have    heard  by 

Christ  throughout  all  Greece  and  the  Lesser  Asia, 
in  Italy,  Spain,  and  lUyricura,  establishing  Chris- 
tain  Churches  in  the  principal  towns  thereof.  An- 
cient writers  affirm,  that  he  suffered  martyrdom  at 
Rome  under  Nero,  at  the  same  time  with  St.  Peter. 
The  most  probable  reason  assigned  for  his  condem- 
nation was,  his  infecting  several  Roman  ladies 
with  a  foreign  religion,  as  the  Romans  used  to  call 
Christianity.  Our  apostle,  for  this  pretended 
crime,  being  condemned  to  death,  he,  being  a  Ro- 
man citizen,  could  not  be  crucified  by  the  Roman 
laws,  as  his  colleague  St,  Peter  was,  and  was  there- 
fore beheaded  by  a  great  sword,  which  gave  the 
occasion  for  his  being  pictured  with  such  a  sword 
in  his  hand.  Other  writers  give  an  account  of 
his  personage,  from  the  pictures  I  suppose  they 
had  seen  of  him.  For  Eusebius  writes,  that  the 
pictures  of  St.  Peter  and  St.  Paul  were  kept  by 
some  of  the  Christians  in  his  time.  St.  Chrysos- 
tom  says  that  he  was  a  man  of  low  stature,  but 
three  cubits  high.  And  Nicephorus  describes  him 
to  be  of  a  little  body,  &c.  Dr.  Nicholls, 

The  Epistle  for  this  day  gives  an  account  of  the 
time,  manner,  and  other  circumstances  of  St.  Paul's 
conversion :   shewing   what  hs   was  before,   and      l) 
what  he  was  after  it. 

The  Gospel  is  selected  for  the  day,  because  St. 
Paul  was  one  of  those,  that  forsook  all  worldly  in- 
terests and  relations,  to  attend  the  work  and  busi- 
ness of  his  Saviour.  And  though  he  was  not  one 
of  the  twelve  apostles,  yet  he  had  the  honour  ol    \ 


THE  CONVERSION  OF  SAINT  PAUL. 


317 


many  of  this  man,  how  much  evil  he  hath 
done  to  thy  saints  at  Jerusalem  :  and  here 
he  hath  authority  from  the  chief  priests  to 
bind  all  that  call  on  thy  name.  But  the 
Lord  said  unto  him,  Go  thy  way  :  for  he  is  a 
chosen  vessel  unto  me,  to  bear  my  name 
before  the  Gentiles,  and  kings,  and  the  chil- 
dren of  Israel :  for  I  will  show  him  how 
great  things  he  must  suffer  for  my  name's 
sake.  And  Ananias  went  his  way,  and  en- 
tered into  the  house  :  and,  putting  his  hands 
on  him,  said,  Brotlier  Saul,  the  Lord,  (even 
Jesus  that  appeared  unto  thee  in  the  way  as 
thou  earnest)  hath  sent  me,  that  thou  might- 
est  receive  thy  sight,  and  be  filled  with  the 
Holy  Ghost.  And  immediately  there  fell 
from  his  eyes  as  it  had  been  scales  ;  and  he 
received  sight  forthwith,  and  arose,  and  was 

being;  an  apostle  m  extraordinary,  and  of  being  im- 
mediately called  in  a  way  peculiar  to  himself,  as  is 
shewn  in  the  Epistle  of  the  day.  Dr.  Hole. 

(44.)  The  example  before  us  furnishes  a  good 
rule,  by  judging  of  our  own,  or  of  other  people's 
zeal.  It  sh^v/s  the  possibility  of  being  under 
strong  prepossessions,  exceeding  vehement  for 
grievous  errors,  furiously  bent  against  those  of  a 
different  judgment,  and  yet,  that  all  this  may  be 
consistent  with  honesty  and  a  good  meaning. 
And,  ought  we  not  to  learn  from  hence  to  enlarge 
our  charity,  by  forbearing  to  censure  even  our  ad- 
versaries, nay  even  our  persecutors,  as  v^^retches  lost 
to  all  integrity  and  conscience?  Such  sentences 
are  too  often  barbarous  and  unjust,  and,  in  St. 
Paul's  case,  had  been  manifestly  false.  And- 
doubtless  we  should  do  more  real  service  to  God 
and  our  cause,  by  believing  the  best,  hoping  almost 
against  hope,  pitying  the  ignorance,  patiently  con- 
tending with  the  prejudices,  and  praying  for  the 
pardon  and  amendment  of  the  faults  and  furious 
oppositions,  of  contradictors  and  persecutors  ;  than 
by  rashly  impleading  their  integrity,  pronouncing 
their  intentions  wicked,  and  accounting  them  all  to 
be  the  children  of  hypocrisy  and  hell. 

2.  But  the  same  example,  which  persuades  such 
tenderness  iu  judging  others,  is  a  very  good 
argument  for  being  exceeding  nice  and  severe  in 
judging  ourselves.  Men  are  too  frequently  impos- 
ed upon  by  specious  appearances  of  zeal;  and 
think  thereby  not  only  to  excuse,  but  even  to  sanc- 
tify, many  unwarrantable  actions.  Whereas, 
would  they  bring  tbese  to  St.  Paul's  standard,  the 
difference  would  soon  be  found  between  that, 
which  is  really  a  zeal  for  God,  and  that  which 
affects  to  pass  for  it.  For,  if  men  will  not  be 
brought  fairly  to  consider ;  if  they  stick  pertina- 
ciously to  their  point,  and  refuse  to  submit  to  all 
methods  of  conviction ;  if,  upon  conviction,  they^ 


baptized.  And  when  he  had  received  meat, 
he  was  strengthened.  Then  was'Saul  cer- 
tain days  with  the  disciples  which  were  at 
Damascus.  And  straightway  he  preached 
Christ  iu  the  synagogues,  that  he  is  the  Son 
of  God.  But  all  that  heard  him  were  amaz- 
ed, and  said.  Is  not  this  he  that  destroyed 
them  which  called  on  this  name  in  Jerusa- 
lem, and  came  hither  for  that  intent,  that  he 
might  bring  them  bound  unto  the  chief 
priests  ?  But  Saul  increased  the  more  in 
strength,  and  confounded  the  Jews  which 
dwelt  at  Damascus,  proving  that  this  is  very 
Christ.  (44.) 

The  Gospel.     St.  Matt.  xix.  27. 

PETER  answered,  and  said  unto  Jesus, 
Behold,  we  have  forsaken  all,  and  followed 

do  not  effectually  disengage  themselves  from  such 
prepossessions,  as  can  no  longer  be  justified;  if 
the  same  affectionate  and  vigorous  desires  do  not 
appear,  in  favour  of  truth  lately  discovered,  as 
were  used  to  exert  themselves  for  beloved  and  in- 
veterate errors :  these  persons  have  none  of  those 
marks  to  shew,  which  proved  St.  Paul's  sincerity  ; 
and  mistaken  zeal  is  too  tender  a  name  for  such 
cases.  And  it  ought  to  be  remembered  that  one, 
in  much  better  circumstances,  who  had  no  partiali- 
ty or  indirect  ends  to  be  suspected  of,  did  yet  style 
himself  "  blasphemer,  injurious,  and  chief  of  sin- 
ners," for  even  those  very  things,  which  he  did 
ignorantly,  and  "  verily  thought  "  himself  "  obliged 
to  do,  against  the  name  of  Jesus  of  Nazareth." 

Lastly,  Let  us  admire  and  extol  the  wisdom  of 
Almighty  God,  for  the  mighty  advantages,  which 
the  Christian  religion  received  by  the  conversion 
of  this  apostle  in  particular.  For,  (as  an  ancient 
father  well  represents  it,)  "  Who  was  Paul  ? 
Once  a  persecutor,  but  now  a  preacher,  of  Christ. 
And  what  made  this  change?  Was  he  bought 
over?  Alas!  there  was  nobody  disposed  to  bribe 
him  to  it.  No,  it  was  because  he  saw  Christ,  was 
convinced,  and  worshipped,  and  was  caught  up  in- 
to heaven.  He  took  his  journey  to  Damascus, 
that  he  might  persecute  ;  and  after  three  days  did 
there  commence  preacher.  And  with  what  power  ! 
others,  in  matters  concerning  themselves,  produce 
the  testimony  of  their  own  friends  and  retainers  ; 
but  I  produce  a  witness,  who  was  once  an  enemy. 
And  can  any  doubt  stick  with  you  after  this  ? 
The  evidence  of  Peter  and  John  are  of  great 
weight,  it  is  true  ;  but  a  man,  disposed  to  be  jeal- 
ous, might  object  that  these  were  companions  and 
servants.  But  can  any  one  question  the  truth  of  his 
evidence,  who  first  was  a  professed  enemy  to  Jesus, 
and  afterwards  died  for  him  ?  I  have,  for  my  part, 
always  admired  the  wise  management  of  the  Holy 


318 


THE  PURIFICATION  OF  THE  VIRGIN  MARY. 


thee  ;  what  shall  we  have  therefore  ?  And 
Jesus  said  unto  them,  Verily  I  say  unto  you, 
that  ye  which  have  followed  me,  in  the  re- 
generation, when  the  Son  of  man  shall  sit  in 
the  throne  of  his  glory,  ye  also  shall  sit  upon 
twelve  thrones,  jndghig  the  twelve  tribes  of 
Israel.  And  every  one  that  hath  forsaken 
houses,  or  brethren,  or  sisters,  or  father,  or 
mother,  or  wife,  or  children,  or  lands,  for 
my  name's  sake,  shall  receive  an  hundred- 
fold, and  shall  inherit  everlasting  life.     But 

Ghost  on  this  occasion,  in  ordering  that  the  Epis- 
tles written  by  others  should  be  few,  but  Paul's,  the 
late  persecutor,  no  less  than  fourteen.  Not  that 
Peter  or  John  were  inferior  to  Paul;  but  because 
his  were  more  likely  to  persuade."  And  according- 
ly we  read,  "  All  that  heard  him  were  amazed,  and 
said,  Is  not  this  he  that  destroyed  them  which  call- 
ed on  this  name  in  Jerusalem,  and  came  hither 
for  that  intent,  that  he  might  bring  them  bound  uuto 
the  chief  priests?  But  now  he  preacheth  the  faith 
which  once  he  destroyed.  And  they  glorified  God 
in  him."  To  the  same  God  let  us  also  give  glory, 
for  ever  and  ever.  Amen.  Dean  Stanhope. 

(45.)  That  ''  many  who  are  first  shall  be  last," 
ought  to  be  a  warning  to  all  those,  who  have  had 
the  happiness  of  instruction,  imbibed  good  princi- 
ples early,  and  made  proportionable  improvements ; 
that  they  do  not  depart  from  the  way  in  which 
they  have  been  trained,  nor  suffer  their  latter  end  to 
be  worse  than  their  beginning.  It  should  also  prove 
an   effectual  prevention  to  all   those   intemperate 
overvaluings  of   our  own   virtue ;  than  which  no 
other  temptations  aie  more  likely  to  destroy  it,  by 
betraying  us  into  spiritual  pride  and  security.  How 
well  aware  was  our  great  apostle  of  this  rock? 
How  careful  to  admonish  others  of  the  danger  of 
splitting  upon  it?  The  vain  confidences  of  his  con- 
verted Gentiles  at  Rome  he  takes  down,  with  "  Be 
not  high  minded,  but  fear  ;  for  if  God  spared  not 
the  natural  branches,"  the  Jews,  "  take  heed  lest 
he  also  spare  not  thee."  Rom.  xi.  20,  21.     The 
falsely  presumed  indefectibility  of  his  Corinthians 
he  confutes,  from  the  example  of  God's  dealings 
under  the  Old  Testament ;  and  leaves  this  advice 
upon  those  who  depend  too  far  upon  the  privileges 
of  the  New,  "  Let  him  that  thinketh  he  standeth 
take  heed  lest  he  fall."  1  Cor.  x.   12.     His  Philip- 
pians  he  instructs,  that  the  "  salvation  "  of  a  Chris- 
tian "  is  to  be  wrought  out  with  fear  and  trem- 
bling," (Phil.  ii.  12;)  and  therefore  declares,  that 
he  "  counts  not  himself  to  have  apprehended  al- 
ready," but  that,  in  order  to  it,  he  "  kept  on  con- 
tinually pressing  forward  to  the  mark,"  (Phil.  iii. 
13,  14;)  as  being  duly  sensible,  that  such  only, 
who  "  continue  faithful  unto  the  end,"  can  have 


many  that  are  first  shall  be  last,  and  the  last 
shall  be  first.  (45.) 


The  Presentation  of  Christ  in  the  Temple, 
(46.)  commonly  called 

^THe  3^uvificatiou  of  ^aint  S^arg  x\\z 

The  Collect. 
ALMIGHTY  and  ever-living  God,  we 

reasonable  hopes  of  receiving  "  a  crown  of  life." 
Rev.  ii.  10. 

2.  As  our  Lord's  declaration,  that  "  the  last  shall 
be  first,"  is  a  gracious  intimation  of  mercy  oil 
God's  part;  so  is  the  example  insisted  on  from  it  a 
good  direction,  what  is  fit  and  necessary  on  our 
part,  in  order  to  such  advancement.  That  very 
large  abatements  in  the  account  of  past  faults,  and 
liberal  allowances  for  passions,  and  infirmities,  and 
mistakes,  are  made  by  our  great  Master  and  Judge, 
men  are  forward  enough  to  infer,  from  the  example 
of  St.  Paul :  and  they  so  far  reason  justly.  But 
then  they  would  do  well  to  proceed  a  step  or  two 
feirther  ;  and  to  observe,  from  the  same  example,  ]X 
to  what  sort  of  persons  such  marvellous  grace  is  ^ 
extended :  that  they  are  such,  as  he  was.  They  "^ 
that  bewail  and  forsake  their  past  faults  ;  that  see, 
and  are  humbled  with  a  sense  of  them ;  that  con- 
flict with,  and,  to  the  best  of  their  ability,  subdue 
their  passions  and  infirmities.  Hence  again  we 
learn,  that  late  penitents,  when  truly  and  effectu- 
ally such,  will  double  their  diligence,  fetch  up  the 
time  they  have  lost,  and  by  an  uncommon  piety 
and  zeal  testify  the  sincerity  of  their  conversion, 
and  the  thankful  esteem  they  have  of  it.  In  a 
word,  that  nothing  will  be  more  at  the  heart  of 
such  men,  than  making  reparation  to  the  world  for 
any  past  offences  given  ;  and  not  only  wiping  out  "^ 
the  scandal  of  a  bad  example,  but  exerting  all  the 
power  and  lustre  of  an  eminently  good  one. 

To  all  which  purpose  I  know  not  what  better 
expedient  to  advise,  than  adevout  compliance  with 
the  Church  in  the  solemnity  of  this  day ;  by  en- 
deavouring to  make  the  apostle  of  it  more  and^ 
more  our  pattern,  from  lively  remembrances  of  his 
conversion  and  following  life.  Both  these  are  most 
deservedly  commemorated  by  the  Church  in  gen- 
eral, because  an  invaluable  blessing  to  all  the 
Christian  world  :  but  more  particularly  so  to  us  of 
this  nation,  whose  once  blind  and  barbarous  reigon 
was  most  probably  enlightened  by  his  presence  and 
ministry  in  Britain. 

Let  us  therefore  beg  most  earnestly  of  God  to 
give  "us  his  grace,"  and  lahotir  (as  the  Church  'K 
hath  taught  us  to  pray)  "  that  we  may  shew  forth  '  J 


THE  PURIFICATION  OP  THE  VIRGIN  MARY 


tl9 


humbly  beseech  thy  majesty,  that  as  thy 
only  begotten  Son  was  this  day  presented 
in  the  temple  in  substance  of  our  flesh  ;  so 
we  may  be  presented  unto  thee  with  pure 
and  clean  hearts,  by  the  same  thy  Son  Jesus 
Christ  our  Lord.     Amen. 

For  the  Ejnstle.     Mai.  iii.  1. 

BEHOLD,  I  will  send  my  messenger,  and 
he  shall  prepare  the  way  before  me  :  and  the 
Lord  whom  ye  seek,  shall  suddenly  come  to 
his  temple  ;  even  the  messenger  of  the  cove- 
nant, whom  ye  delight  in  :  behold,  he  shall 
come,  saith  the  Lord  of  hosts.  But  who 
may  abide  the  day  of  his  coming  1  and  who 
shall  stand  when  he  appeareth  ?    for  he  is 

our  thankfulness,  by  following  the  holy  doctrines 
which  he  taught."  So  shall  we  at  last  obtain  a 
"  crown  of  righteousness  laid  up,"  not  for  him  only, 
but  for  all  them,  who,  like  him,  serve  the  Lord  Je- 
sus, and  "  love  his  appearing."  2  Tim.  iv.  8. 

To  whom  with  the  Father,  and  Holy  Spirit, 
three  persons  and  one  God,  be  all  honour  and  glory 
for  evermore.  Dean  Stanhope. 

(46.)  Whereas  some  Churches  keep  four  holy- 
days  in  memory  of  the  blessed  Virgin,  namely, 
the  Nativity,  the  Annunciation,  the  Purification,  and 
the  Assumption ;  our  Church  keeps  only  two, 
namely,  the  Annunciation  and  Purification  ;  which, 
though  they  may  have  some  relation  to  the  blessed 
Virgin,  do  yet  more  peculiarly  belong  to  our  Sa- 
viour. The  Annunciation  hath  a  peculiar  respect 
to  his  Incarnation,  who,  being  the  eternal  Word  of 
the  Father,  was  at  this  time  made  flesh  :  the  Puri- 
fication is  principally  observed  in  memory  of  our 
Lord's  being  made  manifest  in  the  flesh,  when  he 
was  presented  in  the  temple. 

On  the  Purification  the  ancient  Christians  used 
abundance  of  lights  both  in  their  Churches  and 
processions,  in  remembrance  (as  it  is  supposed)  of 
our  blessed  Saviour's  being  this  day  declared  by 
old  Simeon,  to  be  "  a  light  to  lighten  the  Gen- 
tiles," »&c.  -which  portion  cf  Scripture  is  for  that 
reason  appointed  for  the  Gospel  for  the  day.  A 
practice  continued  with  us  in  England  till  the  se- 
cond year  of  King  Edward  VI.  when  Bishop  Cran- 
mer  forbade  it  by  order  of  the  Privy  Council.  And 
from  this  custom  I  suppose  it  was,  that  this  day 
first  took  the  name  of  Candlemas-day. 

Wheatly. 

This  holiday  is  kept  in  memory  of  the  presenta- 
tion of  Christ  in  the  temple.  For  it  was  a  precept, 
"That  every  male  that  openeth  the  womb,"  (that 
is,  every  first-born,)  "should  be  holy  unto  the 
Lord. '  Ex.  xiii.  2.  15.  The  first-born  of  cattle  were 
to  be  reserved  for  sacrifices  for  God  :  and  the  first- 
born children  were  to  attend  in  the  service  of  the 


like  a  refiner's  fire,  and  like  fuller's  soap. 
And  he  shall  sit  as  a  refiner  and  purifier  of 
silver  :  and  he  shall  purify  the  sons  of  Levi, 
and  purge  them  as  gold  and  silver,  that  they 
may  offer  unto  the  Lord  an  offering  in  right- 
eousness. Then  sliall  the  offerings  of  Judah 
and  Jerusalem  be  pleasant  unto  the  Lord,  as 
in  the  days  of  old,  and  as  in  former  years. 
And  I  will  come  near  to  you  to  judgment ; 
and  I  will  be  a  swift  witness  against  the  sor- 
cerers, andagainstthe  adulterers,  and  against 
false  swearers,  and  against  those  that  oppress 
the  hireling  in  his  wages,  the  widow,  and 
the  fatherless,  and  that  turn  aside  the  stran- 
ger from  his  right,  and  fear  not  me,  saith  the 
Lord  of  hosts.  (47.) 

temple  or  tabernacle ;  or  were  to  be  redeemed  by 
an  offering  of  money  or  sacrifice,  Numb,  xviii.  16. 
And  besides,  the  mother  was  obliged  to  separate 
herself  forty  days  from  the  congregation  after  the 
birth  of  a  male,  and  eighty  after  the  birth  of  a  fe- 
male ;  and  then  was  to  present  a  lamb,  if  in  good 
circumstances,  or  a  couple  of  pigeons,  if  she  was 
poor.  Lev.  xii.  This  was  exactly  performed  after 
the  birth  of  our  Saviour,  who  came  to  "  fulfil  all 
righteousness,"  and  was  willing  in  all  particu- 
lars of  his  life  that  a  just  obedience  should  be 
paid  to  the  public  ordinances  of  his  religion  and 
country. 

This  feast  is  of  considerable  antiquity  in  the 
Church  ;  those,  that  place  the  beginning  of  it  the 
latest,  say  it  commenced  in  Justinian's  time,  about 
the  year  540,  upon  the  occasion  of  some  public 
calamities,  as  a  great  earthquake,  showers  of  blood, 
and  some  malignant  distempers  following  there- 
upon. The  Greeks  call  this  feast  by  the  name  of 
Hypante,  which  signifies  the  Meeting,  because 
Simeon  and  Anna  met  our  Lord  in  the  temple 
this  day.  But  1  fake  this  feast  to  be  much  older 
than  Justinian's  time ;  for  St.  Chrysostom  men- 
tions it  as  a  feast  celebrated  in  the  Church  in  his 
days.  Dr.  NichoUs. 

The  Collect  for  this  day  puts  us  in  mind  of  the 
only  begotten  Son  of  God  being  presented  in  the 
temple  in  the  substance  of  our  flesh  :  and  thence 
teaches  us  to  pray,  that  we  may  be  presented 
unto  God  with  pure  and  clean  hearts,  by  the  same 
Jesus  Christ  our  Lord  :  which  presentation  of  the 
Son  being  accompanied  with  the  purification  of 
the  mother,  and  both  for  our  sake,  they  have  been 
thought  fit  to  be  kept  in  remembrance ;  and,  to  that 
end,  to  be  yearly  commemorated  in  the  public  de- 
votions of  the  Church.  Accordingly  the  Epistle 
for  this  day  speaks  of  it  in  the  prophecy  ;  and  the 
Gospel,  in  the  event  or  accomplishment  of  it. 

Dr.  Hole. 

(47.)  The  prophecy,  contained  in  this  portion  o 


320 


THE  PURIFICATION  OF  THE  VIRGIN  MARY. 


The  Gospel.    St.  Luke  ii.  22. 

AND  when  the  days  of  her  purification, 
according  to  the  law  of  Moses,  were  accom- 
plished, t1iey  brought  him  to  Jerusalem  to 
present  him  to  the  Lord,  (as  it  is  written  in 
the  law  of  the  Lord,  Every  male  that 
openeth  the  womb  shall  be  called  holy  to  the 
Lord.)  and  to  ofFer  a  sacrifice,  according  to 
that  which  is  said  in  the  law  of  the  Lord,  A 
pair  of  turtle-doves,  or  two  young  pigeons. 
And  behold,  there  was  a  man  in  Jerusalem 
whosename  was  Simeon  ;  and  the  same  man 
was  just  and  devout,  waiting  for  the  conso- 
lation of  Israel :  and  the  Holy  GLost  was 
upon  him.  And  it  was  revealed  unto  him 
by  the  Holy  Ghost,  that  he  should  not.  see 
death,  before  he  had  seen  the  Lord's  Christ. 
And  he  came  by  the  Spirit  into  the  temple  ; 
and  when  the  parents  brought  in  the  child 
Jesus,  to  do  for  him  after  the  custom  of  the 
law,  then  took  he  him  up  in  his  arms,  and 
blessed  God,  and  said,  Lord,  How  lettest  thou 

Scripture,  partly  received  its  acconwlishment  in  the 
event  commemorated  on  this  day.  A  consideration 
of  it  may  suggest  to  us  the  following  useful  lessons. 

1.  From  Christ's  coming  to  the  temple,  to  fulfil 
the  prophecies,  let  us  come  to  it,  to  fulfil  his  pre- 
cepts: so  the  psalmist  resolved,  '•  We  will  go  into 
his  tabernacle,  and  worship  towards  his  holy  tem- 
ple." And  elsewhere,  '•  I  was  glad  when  they  said 
unto  me,  We  will  go  into  the  house  of  the.  Lord  : 
our  feet  shall  stand  in  thy  gates,  O  Jerusalem." 
This  was  the  practice  Hkewiseof  the  holy  apostles, 
who  '•  were  continually  in  the  temple,  blessing  and 
praising  God."  Luke  xxiv.  53,  This  God  requires 
and  expects  of  us,  that  we  should  meet  together  in 
his  house,  to  praise  him  :  and  then  he  hath  prom- 
ised to  meet  us  there,  to  bless  us  ;  and  to  make  us 
joyful  in  his  house  of  prayer.  Let  us  not  then 
"  forsake  the  assembling  of  ourselves  together  in 
God's  house,  as  the  manner  of  some  is :"  but  let 
us  exhort  and  call  upon  one  another  daily  to  resort 
to  it ;  and  the  rather,  because  the  day  of  our  final 
account  is  approaching. 

Secondly,  from  Christ's  being  presented  in  the 
temple,  and  thereby  honouring  it  with  his  presence, 
let  us  learn  to  honour  and  esteem  it  holy,  by  keep- 
ing it  from  all  profanation:  he  having  taken  pos- 
session of  his  Fathers  house,  and  thereby  dedica- 
ted and  devoted  it  to  his  service,  we  may  not  dese- 
crate or  poUute  it,  by  putting  it  to  any  other  com- 
mon uses.  And  therefore  we  read,  that,  at  our 
Saviour's  entrance  into  Jerusalem,  he  went  into 
the  temple,  where  he  had  formerly  been  presented ; 
and  finding  his  Father's  house  made  a  market,  or 
place  of  merchandise,  he  was  highly  incensed  at 


thy  servant  depart  in  peace,  according  to 
thy  word  :  for  mine  eyes  have  seen  thy 
salvation  ;  which  thou  hast  prepared  before 
the  face  of  all  people  ;  a  light  to  lighten  the 
Gentiles,  and  the  glory  of  thy  people  Israel. 
And  Joseph  and  his  mother  marvelled  at 
those  things  which  were  spoken  of  him. 
And  Simeon  blessed  them,  and  said  unto 
Mary  his  mother.  Behold,  this  child  is  set 
for  the  fall  and  rising  again  of  many  in  Isra- 
el ;  and  for  a  sign  whicli  shall  be  spoken 
against,  (yea,  a  sword  shall  pierce  through 
thy  own  soul  also,)  that  the  thoughts  of  many 
hearts  may  be  revealed.  And  there  was 
one  Anna,  a  prophetess,  the  daughter  of 
Phanuel.of  the  tribe  of  Aser  ;  she  was  of  a 
great  age. -and  had  lived  with  an  husband 
seven  years  from  her  virginity ;  and  she 
was  a  widow  of  about  fourscore  and  four 
years,  which  departed  not  from  the  temple, 
but  served  God  with  fastings  and  prayers 
night  and  day.  And  she,  coming  in  that  in- 
stant, gave  thanks  likewise  unto  the  Lord, 

the  profanation,  insomuch  that,  as  St.  John  tells  us, 
he  made  a  scourge  himself,  and  with  great  indigna- 
tion whipt  the  buyers  and  sellers  out  of  it,  saying, 
"It  is  written,  My  Father's  house  shall  be  called  a 
house  of  prayer,  but  ye  have  made  it  a  den  of 
thieves :"  hereby  fulfilling  that  prophecy  of  him, 
"  The  zeal  of  thine  house  has  eaten  me  up."  It 
was  God  Almighty's  own  command,  that  we  should 
"hallow  his  sabbaths, and  reverence  his  sanctuary." 
Ler.  xiv.  30.  And  it  is  our  Saviour's  precept,  that 
we  should  keep  it  holy ;  by  setting  it  apart  from 
vulgar  uses,  and  consecrating  it  to  divine  service. 
And  therefore  we  should  take  care,  decently  to  re- 
pair and  beautify  the  templo,  and  after  that  dili- 
gently to  repair  and  resort  to  it. 

Thirdly ,  from  Christ's  coming,  as  a  refiner's  fire, 
to  purify  the  sons  of  Levi,  and,  as  fuller's  soap,  to 
wash  and  cleanse  the  Church,  we  should  learn  all 
purity  both  in  life  and  doctrine.  "  Blessed  are  the 
pure  in  heart,"  saith  our  Saviour,  "  for  they  shall  see 
God."  Matt.  V.  8.  And  '"  without"  purity  and  •'  holi- 
ness no  man  shall  see  the  Lord  :"  for  "  he  that  hath 
this  hope,"  saith  St.  John,  "purifieth  himself,  even 
as  he  is  pure."  Into  heaven  no  defilement  enters; 
nor  can  any  unclean  thing  inhabit  those  pure  and 
unpolluted  regions.  Our. Saviour's  coming  was  to 
free  us  from  the  defilement,  as  well  as  the  power  ol 
sin;  and  thereby  to  fit  and  qualify  us  for  the  beati- 
fic vision :  for  otherwise  we  are  neither  prepared 
for  that,  nor  that  for  us.  And  therefore,  "  having 
these  promises,  let  us  cleanse  ourselves  from  all 
filthiness  both  of  flesh  and  spirit,  perfecting  hohness 
in  the  fear  of  God." 

Lastly,  from  Christ's  coming  to  sit  in  judgment, 


SAINT  MATTHIAS'S  DAY. 


321 


and  spake  of  him  to  all  them  that  looked  for 
redemption  in  Jerusalem.  And  when  they 
had  performed  all  things  according  to  the 
law  of  the  Lord,  they  returned  into  Galilee, 
to  their  own  city  Nazareth.  And  the  child 
grew,  and  waxed  strong  in  spirit,  filled  with 
wisdom ;  and  the  grace  of  God  was  upon 
him.  (48.) 

^ 

Saint  f^atttiias's  Baj).  (49.) 

The  Collect. 
O ALMIGHTY  God,  who  into  the  place 
of  the  traitor  Judas  didst  choose  thy  faith- 
ful servant  Matthias,  to  be  of  the  number  of 

and  to  be  a  swift  witness  against  several  sorts  of 
sinners,  let  us  learn  to  prepare  for  his  coming,  and 
to  escape  the  doom  by  true  repentance :  turninsf 
from  all  sin  unto  God  ;  and  especially  from  those 
mentioned  in  the  Epistle  for  this  day  ;  as,  from  all 
sorcery  and  witchcraft ;  from  adultery  and  un- 
cleanness ;  from  perjury  and  false  swearing;  from 
all  sorts  and  degrees  of  oppression  :  in  a  word,  let 
us  turn  from  all  sin  and  wickedness  ;  and  then  God 
will  in  much  mercy  turn  to  us,  and  stand  by  us  in 
the  needful  time  of  trouble,  for  his  Son  Jesus 
Christ's  sake,  our  Lord.  Dr.  Hole. 

(48.)  From  this  day's  festival  we  may  learn, 

1.  To  bless  God  for  the  confirmation  of  our  faith 
in  the  holy  Jesus,  given  us  by  these  two  witnesses, 
who  were  blessed  Avith  a  sight  of  him  :  as  also  for 
the  manifestation,  thereby  made  to  us,  of  the  con- 
solation of  Israel.  For,  though  we  cannot  now  see 
our  Saviour  with  our  bodily  eyes,  as  they  did  ;  yet 
we  may  behold  him  with  the  eye  of  faith,  as  he  is 
revealed  to  us  in  holy  Scripture,  where  our  Saviour 
hath  pronounced  those  "blessed,  whohave  not  seen, 
and  yet  have  believed." 

2.  From  the  purification  of  the  Virgin  mother, 
we  may  learn  to  purify  ourselves  both  in  body  and 
soul ;  and  to  practise  that  hohness  and  purity,  to- 
gether with  that  obedience,  which  our  Saviour  and 
the  blessed  Virgin  have  taught  us  by  their  own  ex- 
ample :  and  from  them  to  be  meek  and  lowly  in 
heart.  Dr.  Hole. 

3.  From  her  presentation  of  the  holy  child  Jesus 
to  God,  from  whom  and  for  whose  glory  she  had  re- 
ceived him,  we  may  learn  to  return  to  God  what- 
soever we  have  received  from  him :  and,  if  we 
unite  our  offerings  and  devotions  to  this  holy  pre- 
sent, we  shall  by  the  merit  and  excellency  of  this 
oblation  exhibit  to  God  an  offertory,  in  which  he 
cannot  but  delight  for  the  combination's  sake,  and 
society  of  his  only  Son.       Bp.  Jeremy  Taylor. 

4.  Let  us  learn  from  the  good  old  Simeon,  never 
to  think  of  dying  in  peace,  till  we  have  embraced 
our  Saviour  with  our  understandings  and  affec- 

41 


the  twelve  apostles  ;  grant  that  thy  church, 
being  always  preserved  from  false  apostles, 
may  be  ordered  and  guided  by  fiuthful  and 
true  pastors,  through  Jesus  Christ  our  Lord. 
Amen. 

For  the  Ejnstle.     Acts  i.  15. 

IN  those  days  Peter  stood  up  in  the  midst 
of  the  disciples,  and  said,  (the  number  of 
the  names  together  were  about  an  hundred 
and  twenty  ;)  Men  and  brethren,  this  Scrip- 
ture must  needs  have  been  fulfilled,  which 
the  Holy  Ghost  by  the  mouth  of  David  spake 
before  concerning  Judas,  who  was  guide  to 
them  that  took  Jesus.     For  he  was  number- 

tions,  and  heartily  believe  and  practise  what  he 
hath  revealed  and  taught  us.  Then  will  he  short- 
ly embrace  us  with  the  arms  of  his  mercy,  in  order 
to  bring  us  to  the  blessed  vision  of  himself  in  the 
highest  heavens.  Dr.  Hole. 

Lastly,  from  the  story  of  the  aged  prophetess 
Anna,  who  had  lived  long  in  chaste  widowhood,  in 
the  service  of  the  temple,  in  the  continual  offices  of 
devotion ;  and  who  was  now  rewarded  by  God 
with  a  great  benediction,  and  an  earnest  of  a  great- 
er; we  may  learu  that  the  returns  of  prayer  and 
the  blessings  of  piety  are  certain:  and,  though  not 
dispensed  according  to  the  expectances  of  our  nar- 
row conceptions,  yet  shall  they  so  come,  at  such 
times,  and  in  such  measures,  as  shall  crown  the 
piety,  and  satisfy  the  desires,  and  reward  the  ex- 
pectation. It  was  in  the  temple,  the  same  place, 
where  she  had  for  many  years  poured  out  her  heart 
to  God,  that  God  poured  forth  his  heart  to  her,  sent 
his  Son  from  his  bosom,  and  there  she  received  his 
benediction.  Indeed  in  such  places  God  does  most 
particularly  exhibit  himself,  and  blessing  goes  along 
with  him  wherever  he  goes.  In  holy  places  God 
hath  put  his  holy  name :  and  to  holy  persons  God 
doth  oftentimes  manifest  the  interior  and  more  se- 
cret glories  of  his  holiness ;  provided  they  come 
thither,  as  Simeon  and  Anna  did,  not  with  designs 
of  vanity,  or  curiosity,  or  sensuality,  but  by  the  mo- 
tions of  that  holy  Spirit  of  God.        Bp.  Taylor. 

(49.)  The  Scripture  takes  notice  of  St.  Matthias, 
in  that  place,  and  upon  that  occasion  only,  which 
comes  into  the  service  of  the  day.  He  is,  both  by 
Eusebius  and  St.  Jerome,  affirmed  to  have  been  one 
of  the  seventy  disciples.  The  province  assigned 
him  is  said  by  the  latter,  to  have  been  one  of  the 
Ethiopias.  The  rivers,  mentioned  in  that  account, 
incline  Dr.  Cave  to  think  it  should  be  Cappadocia. 
He  was  there  murdered  by  the  pagans.  In  what 
manner  it  is  uncertain  ;  but  an  hymn,  cited  by  Dr. 
Cave  out  of  the  Greek  offices,  seems,  as  from  a  re- 
ceived opinion,  to  speak  him  crucified. 

Dean  Stanhope. 


322 


SAINT  MATTHIAS'S  DAY. 


ed  with  us,  and  had  obtained  part  of  this 
ministry.  Now  this  man  purchased  a  field 
with  the  reward  of  iniquity:  and  falling 
headlong,  he  burst  asunder  in  the  midst, 
and  all  liisbovvels  gushed  out.  And  it  was 
known  to  all  the  dwellers  at  Jerusalem  ;  in- 
somuch as  that  field  is  called  in  their  proper 
tongue,  Aceldama,  that  is  to  say,  The  field 
of  blood.  For  it  is  written  in  the  book  of 
Psalms,  Let  his  habitation  be  desolate,  and 
let  no  man  dwell  therein  :  and  his  bishop- 
ric let  another  take.  Wherefore  of  these 
men,  which  have  companied  with  ns  all  the 
time  that  the  Lord  Jesus  went  in  and  out 
among  us,  beginning  from  the  baptism  of 
John,  unto  that  same  day  that  he  was  taken 

The  Collect  and  Epistle  for  this  day  acquaints 
us,  first,  with  a  vacancy  in  the  apostolate  by  the  un- 
limely  death  of  Judas  :  secondly,  with  the  filling  up 
of  that  vacancy  by  the  election  of  St.  Matthias,  to- 
gether with  the  manner  and  circumstances  that  at- 
tended both. 

The  Gospel  appears  to  have  been  chosen  upon 
the  presumption,  that  Matthias,  like  some  others  of 
the  apostles,  was  a  person  of  mean  birth  and  ob- 
scure parentage ;  and  was  instructed  in  the  mys- 
teries of  the  kingdom  of  heaven,  and  chosen  for  an 
apostle,  when  persons  of  greater  birth  and  parts 
had  not  the  knowledge  of  those  divine  truths,  nor 
were  admitted  to  so  high  and  sacred  a  function. 

Dr.  Hole. 

(50.)  St.  Peter's  discourse  in  this  passage  con- 
cerning the  wretched  man,  into  whose  place  this 
day's  apostle  was  chosen,  contains  some  things  cal- 
culated to  be  very  profitable  if  duly  noticed. 

1.  First,  then,  It  is  observable,  that  St.  Peter 
mentioning  the  fact  for  which  Judas  perished,  does 
it  in  these  terms  :  "  Judas,  who  was  guide  to  them 
that  took  Jesus."'  "VVe  cannot  reasonably  imagine 
this  apostle,  or  any  to  whom  he  spoke,  to  be  want- 
ing in  a  just  indignation  at  the  treachery  of  this 
fallen  brother;  and  yet  the  most  villanous  of  all 
crimes  could  not  have  been  expressed  in  softer 
words.  Now  my  design  is,  by  this  remark,  to  give 
check  to  that  liberty  men  are  apt,  and  think  them- 
selves abundantly  warranted,  to  take,  in  speaking 
of  ill  actions  and  ill  men,  with  the  most  aggrava- 
ting terms  of  infamy  and  reproach.  There  are,  I 
confess,  some  occasions,  which  even  require  this 
sort  of  treatment  from  us.  But,  except  in  particu- 
lar circumstances,  and  for  promoting  very  good 
ends,  it  argues  more  of  a  charitable  and  truly 
Christian  spirit,  to  abate  of  our  fierceness,  even 
against  those  practices,  of  which  we  do  well  to 
conceive  the  utmost  abhorrence. 

2   To  this  purpose  we  shall  do  well  to  attend  to 


up  from  us,  must  one  be  ordained  to  be  a 
witness  with  us  of  his  resurrection.  And 
they  appointed  two,  Joseph  called  Barsabas, 
who  was  surnamed  Justus,  and  Matthias. 
And  they  prayed  and  said,  Thou,  Lord, 
which  knowest  the  hearts  of  all  men,  show 
whether  of  these  two  thou  hast  chosen  ;  that 
he  may  take  part  of  this  ministry  and  apos- 
tleship,  from  which  .ludas  by  transgression 
fell,  that  he  might  go  to  his  own  place.  And 
they  gave  forth  their  lots;  and  the  lot  fell 
upon  Matthias.  And  he  was  numbered 
with  the  eleven  apostles.  (50.) 

Tlt^  Gospel     St.  Matt.  xi.  25. 
AT  that  time  Jesus  answered,  and  said, 

a  second  particular,  very  considerable  in  St.  Peter's 
management  of  this  subject:  which  is,  referring 
the  audience  to  an  ancient  prophecy,  foreteUing  that 
crime  of  Judas  many  hundred  years  before.  Thus 
it  appeared,  that  in  the  whole  matter  there  Avas  a 
secret  over-ruling  Providence,  without  whose  know- 
ledge and  permission  none  of  those  things  are 
done,  which  in  themselves  carry  so  great  a  degree 
of  guilt,  and  horror,  that  one  would  stand  amazed, 
how  even  the  most  abandoned  of  men  should  ever 
be  capable  of  committing  them.  Such  events  they, 
who  think  too  superficially,  have  frequently  made 
objections  against  the  being  and  providence  of 
God.  But  the  apostle  here  hath  taught  us  to  pene- 
trate deeper  into,  and  pronounce  more  justly  of, 
them.  He  hath  shewed  the  reflections  properly 
resulting  from  thence  to  be,  that  it  is  reasonable  to 
endure  patiently  the  ill  effects  of  that  astonishing 
wickedness,  Avhich  God  sees  fit  to  permit :  to  con- 
template his  wisdom  and  long-suffering  in  them  all; 
and  not  give  way  to  impatience  or  irreligious  sug- 
gestions, upon  account  of  any  injuries  or  uneasi- 
ness to  ourselves,  from  practices,  which  he,  Avho 
knew,  did  yet  not  prevent  or  interpose  against, 
though  they  were  manifest  affronts  to  his  honour, 
and  outrageous  violations  of  his  laws. 

3.  But  then  those  offenders  should  by  all  means 
observe,  thirdly,  that  St.  Peter,  together  Avith  the 
crime,  does  not  relate  the  punishment,  of  Judas; 
as  a  thing  no  less  foreknown  and  foretold.  And 
the  natural  consequence  of  this  Avould  be  that  Avick- 
edness,  so  connived  at  and  foreseen,  does  involve 
the  actors  in  no  less  degree  of  guilt,  for  bringing 
about  such  events,  and  effecting  such  Avise  coun- 
sels of  Providence,  as  are  produced  from  thence; 
for  God,  as  a  wise  man  expresses  it,  hath  left  men 
in  the  hands  of  their  own  counsel.  Ecclus.  xv.  14. 
And,  although  the  divine  omniscience  do  perfectly 
understand  all  their  doings,  and  all  their  thoughts, 
long  before:   yet  are  those  thoughts  and  doings 


THE  ANNUNCIATION  OF  THE  VIRGIN  MARY. 


323 


I  thank  thee,  0  Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things 
from  the  wise  and  prudent,  and  hast  reveal- 
ed them  unto  babes.  Even  so.  Father,  for 
so  it  seemed  good  in  thy  sight.  All  things 
are  delivered  unto  me  of  my  Father ;  and  no 
man  knoweth  the  Son,  but  the  Father,  nei- 
ther knoweth  any  man  the  Father,  save  the 
Son,  and  he  to  whomsoever  the  Son  will  re- 
veal him.  Come  unto  me,  all  ye  that  labotir 
and  are  heavy  laden,  and  I  will  give  you 
rest.     Take  my  yoke  upon  you,  and  learn 

still  their  own.  He  does  not  determine  their  wills 
by  any  physical  or  forcible  restraint,  but  he  hath 
given  them  great  variety  of  moral  restraints  ;  the 
light  of  reason,  the  guidance  of  revelation,  the  power 
of  conscience  :  and  by  these  he  expects  men  should 
govern  themselves.  If  they  do  not,  he  convinces 
them,  that,  though  the  fact  be  theirs,  the  conse- 
quences are  his :  and  therefore  he  frequently  exerts 
himself  in  turning  to  his  own  glory,  and  the  good 
of  the  world,  the  malice  and  mischievous  designs 
of  base  and  villanous  wretches.  Thus  he  did  in 
the  very  case  before  us.  But  still  God  punishes 
men,  not  according  to  events,  but  intentions  ;  and 
considers,  as  a  judge,  the  mischief  they  actually 
did,  or  designed  ;  without  any  regard  to  the  benefit 
he  turned  it  to,  which  it  was  not  any  part  of  their 
meaning  to  promote.  Dean  Stanhope. 

(51.)  The  comment  on  the  Epistle  for  this  day 
having  been  occupied  upon  the  case  of  Judas,  that 
on  the  Gospel,  instead  of  fixing  on  the  particular 
passage  there  contained,  may  be  made  useful  by 
reverting  to  the  case  of  Matthias,  who  was  chosen 
into  the  place  of  that  wretched  man. 

The  manner  of  his  appointment  was  remarkable, 
and  may  be  thus  explained.  The  heads  of  the 
tribes  of  Israel  after  the  flesh,  according  to  the  num- 
ber of  whom  the  twelve  apostles  seem  to  have  been 
chosen,  were  first  named  by  God  himself :  the  prin- 
ces of  the  Israel  after  the  Spirit  were  chosen  by 
Christ.  And  the  person,  here  chosen,  was  of  di- 
vine designation.  For  the  manner  of  the  proceed- 
ing is  such,  as  manifestly  refers  the  issue  to  God's 
determination.  The  nominations  of  this  kind  were 
afterwards  made  by  the  apostles  themselves,  be- 
cause then  their  act  was  properly  God's  act ;  and 
the  choice  of  fit  persons  to  serve  in  so  high  a  sta- 
tion, was  a  matter  of  so  great  importance  to  the 
Church,  that  no  doubt  can  be  made,  but  his  very 
particular  assistance  was  present  with  them  in  it. 
But  at  this  time  the  Holy  Ghost  was  not  yet  giv- 
en ;  therefore  in  a  case,  which  was  singular,  they 
had  recourse  to  a  method,  which  had  often  been 
practised,  and  was  always  believed  to  denote  the 
special  appointment  of  God. 

The  deciding  of  things  contingent  by  lots  was  a 


of  me  ;  for  I  am  meek  and  lowly  in  heart : 
and  ye  shall  find  rest  unto  your  souls.  For 
my  yoke  is  easy,  and  my  burden  is  lio-hi 
(51.) 

-♦■ 

STiic  Hnuuntiatioii  of  the  Utnmti  mv= 
Qi'ai  ^srg.  (52.) 

The  Collect. 
WE   beseech  thee,   O   Lord,   pour    thy 
grace  into  our  hearts ;     that  as    we  have 
known  the  incarnation  of  thy  Son  Jesus 

practice  instituted  by  God's  own  command.  Thus 
the  two  goats,  on  the  solemn  day  of  atonement, 
were  separated  ;  the  one  for  slaughter  to  be  sacri- 
ficed, the  other  for  escape  into  the  wilderness. 
Levit.  xvi.  7,  8.  Thus  the  land  of  Canaan  was  di- 
vided, and  a  portion  of  it  assigned  to  each  tribe. 
Numb,  xxxiii.  54.  Thus  the  cities  of  the  Levites 
were  set  apart,  out  of  the  inheritance  assigned  to 
the  other  tribes.  Josh.  xiii.  2—6  ;  xxi.  8.  Thus  it 
was  determined  who  should  revenge  the  wicked- 
ness of  Benjamin,  by  attacking  Gibeah.  Judg.  xx. 
9.  Thus  the  services  of  the  priests  in  the  sanctua- 
ry were  distributed.  1  Chron.  xxiv.  5.  &c. ;  Luke 
i.  5.  9.  All  which  were  so  constantly  believed  to 
be  of  God's  immediate  assignation,  as  to  give  oc- 
casion for  that  aphorism  of  Solomon,  "  the  lot  is 
cast  into  the  lap,  but  the  whole  disposing  thereof  is 
of  the  Lord."  Prov.  xvi.  33. 

From  hence,  as  a  matter  universally  acknow- 
ledged, among  persons  conversant  in  the  religion 
and  customs  of  the  Jews,  it  appears,  that  putting 
the  choice  of  an  apostle  upon  this  issue  was  a 
very  solemn  way  of  referring  it  to  the  decision  of 
God  himself,  which  is  yet  farther  evidenced,  by  that 
solemn  invocation  of  him  upon  this  so  very  import- 
ant exigence.  Wherehy  these  great  patterns  of 
piety  have  set  us  an  example,  which  the  wisdom 
of  our  excellent  Church  hath  directed  us  all  to  fol- 
low, by  begging,  in  her  collect  for  this  festival,  that 
we  and  all  Christians,  "  being  always  preserved 
from  false  apostles,  may  be  ordered  and  guided  by 
faithful  and  true  pastors.through  Jesus  Christ  our 
Lord."     Amen.  Dean  Stanhope. 

(52.)  The  great  business  of  this  day's  festival  is 
to  celebrate  the  Annunciation  of  the  blessed  Virgin 
Mary  :  by  which  is  meant  the  declaration  made  to 
her  by  an  angel,  of  her  being  the  mother  of  the 
promised  Messiah,  together  with  the  glory,  great- 
ness, and  everlasting  duration  of  his  kingdom. 
Which  things  are  this  day  commemorated,  both 
in  the  prophecy  of  them  in  the  Old  Testament,  and 
in  the  accomplishment  of  them  in  the  New  ;  the 
former  being  contained  in  the  Epistle,  the  latter  in 
the  Gospel  for  the  day.  Dr.  Hole. 

This  day  is  appointed  by  the  Church  in  memory 


324 


THE  ANNUNCIATION  OF  THE  VIRGIN  MARY. 


Christ  by  the  message  of  an  angel ;  so  by 
his  cross  and  passion  we  may  be  brought 
unto  the  glory  of  his  resurrection,  through 
the  same  Jesus  Christ  our  Lord.     A?neji. 

For  the  Epistle.     Isa.  vii.  10. 

MOREOVER,  the  Lord  spake  again  unto 
Ahaz,  saying,  Ask  thee  a  sign  of  the  Lord 
thy  God  ;  ask  it  either  in  the  depth,  or  in  the 
height  above.  But  Aiiaz  said,  I  will  not 
ask^  neither  will  I  tempt  the  Lord.     And  he 

of  the  blessed  Virgin,  and  particularly  of  the  mes- 
sage of  the  angel  to  her,  concerning  her  being  to 
bring  forth  the  Messias  our  blessed  Lord.  This 
holy  person  was  a  young  woman  of  the  tribe  of 
Judah,  who  derived  her  pedigree  from  King  Dayid, 
the  branches  of  that  royal  family,  after  many  de- 
scents, being  reduced  to  a  low  degree  of  fortune. 
Some  ancient  writers  of  the  Church  do  write,  that 
her  father's  name  was  Joachim,  and  her  mother's 
Anna.  Some  time  after  she  was  espoused  to  Jo- 
seph, it  was  declared  to  her  by  an  angel,  that  she 
should  bring  forth  one,  who  should  be  the  Son  of 
God;  and  who  should  have  an  everlasting  kingdom, 
(Luke  i.  32 :)  and  that  this  extraordinary  offspring, 
which  should  be  born  of  her  body,  should  not  be 
produced  after  the  usual  way  of  human  concep- 
tions, but  by  the  overshadowing  of  the  Holy  Ghostf 
Luke  i.  35.  The  holy  Scriptures  record  of  her, 
that  she  was  a  person  eminent  for  devotion  and 
holy  contemplation ;  by  observing  and  remarking 
the  extraordinary  occurrences  concerning  her  Son, 
and  "  pondering  them  in  her  heart,"  (Luke  ii.  19;) 
by  "keeping  his  wise  sayings  in  her  heart,"  (Luke 
ii.  51,)  by  frequently  following  after  him  to  hear 
his  divine  sermons,  (Matt.  xii.  46 ;  Mark  iii.  32; 
Luke  vii.  20  ;)  and  lastly,  by  constantly  joining 
herself  in  the  public  devotion  with  the  apostles; 
Acts  i.  14.  There  was  a  tradition  in  the  Church, 
that  she  travelled  with  St.  John  to  Ephesus ;  for 
the  fathers  of  that  council,  in  an  Epislle  of  theirs 
to  the  clergy  of  Constantinople,  mentioning  Ephe- 
sus, say,  "  In  which  John  the  Divine,  and  the  Dei- 
parous  Virgin  Mary  some  time  dwelt."  There  are 
various  opinions  about  the  time  of  her  death,  some 
placing  it  in  the  fifty-eighth  year  of  her  age,  some  in 
the  seventy-second,  but  most  in  the  sixty-second 
or  third  year  of  her  age,  and  in  the  year  of  Christ 
48.  Some  writers,  both  in  the  Greek  and  Latin 
Church,  tell  a  strange  story  about  her  assumption 
into  heaven,  and  that  with  great  variety  in  their 
relations ;  some  affirming  her  to  be  conveyed 
thither  alive  like  Enoch  and  Elias ;  others,  that, 
after  her  death,  she  arose  again,  and  was  carried 
triumphantly  into  heaven.  But,  as  all  the  legen- 
dary history  of  this  translation  is  taken  out  of  apo- 
cryphal books,  it  deserves  not  much  credit :  and, 


said,  Hear  ye  now,  O  house  of  David  ;  Is  it 
a  small  thing  for  you  to  weary  men,  but 
will  ye  weary  my  God  also  ?  Therefore  the 
Lord  himself  shall  give  you  a  sign  :  Behold, 
a  virgin  shall  conceive,  and  bear  a  son,  and 
shall  call  his  name  Immanael.  Butter  and 
honey  shall  he  eat,  that  he  may  know  to 
refuse  the  evil,  and  choose  the  good.  (53.) 

The  Gospel.    St.  Luke  i.  26. 
AND  in  the  sixth  month,  the  angel  Ga- 

though  the  Church  of  Rome  has  adopted  this  story 
of  the  assumption  of  the  blessed  Virgin  into  her  be- 
lief and  worship,  yet  the  authors,  which  support 
this  history,  are  condemned  by  all  the  learned  au- 
thors of  that  Church.  Dr.  NicJwlls. 

(53.)  The  proper  Scriptures,  now  offered  to  our 
meditation,  exactly  answer  the  design  of  this 
festival :  the  mercy,  which  it  commemorates,  being 
in  the  Epistle  with  great  solemnity  foretold,  and 
in  the  Gospel  for  the  day  related  with  very  particu- 
lar circumstances,  as  punctually  accomplished. 
The  consequence  of  the  thing  itself,  and  therefore 
of  our  belief  of  it,  must  needs  be  very  great:  by 
reason  it  lets  us  into  a  knowledge  of  the  first  act, 
whereby  the  Son  of  God  vouchsafed  to  empty  him- 
self for  our  sakes.  In  that  act  it  reveals  the  mys- 
tery of  '■  God  made  man  :"  upon  which  the  whole 
scheme  of  the  Christian  religion  seems  principally 
to  turn.  Hence  all  avowed  adversaries  of  the  faith 
have  with  open  malice  attacked,  and  all  the  corrup- 
tors  of  it  have,  with  subtlety  and  dissembled  friend- 
ship, endeavoured  to  subvert,  the  article  of  our 
blessed  Saviour's  miraculous  incarnation. 

It  is  important  then  to  shew,  how  this  prediction, 
purporting  that  the  "name"  of  the  promised  child 
"  should  be  called  Immanuel,"  can  belong  to  him, 
whose  name  we  acknowledge  to  have  been,  by  ex- 
press command  from  heaven,  called  Jesus.  (Luke 
i.  31 ;  ii.  21 ;  Matt.  i.  21.)  Now  nothing  is  more 
common  in  Scripture,  than,  by  the  calling  or  nam- 
ing of  a  person  or  thing,  to  mean  that  the  person  or 
thing  shall  really  be  what  that  name  imports  :  and 
so  again,  "being  called"  stands  generally  for 
"being."  In  the  former  sense  we  find  it  foretold 
of  Jerusalem  by  this  prophet,  that  she  should  be 
called  "  the  city  of  righteousness."  Why  ?  because, 
as  was  promised  in  the  words  foregoing,  "God 
would  restore  her  judges,  as  at  the  first,  and  her 
counsellors  as  at  the  beginning."  (Isaiah  i.  26.) 

In  the  latter  sense  it  is  twice  used  by  the  angel, 
in  the  Gospel  for  this  day:  who  says  of  Jesus, 
that  "  he  shall  be  great,"  and  "  shall  be  called  " 
(that  is  shall  be)  "  the  Son  of  the  Highest,"  (Luke 
i.  32 ;)  and  again,  "  that  holy  thing,  which  shall  be 
born  of  thee,  shall  be  called  "  (that  is  again,  shall 
be)  "  the  Son  of  God,"  (ver.  35.) 


••) 


rHE  ANNUNCIATION  OF  THE  VIRGIN  MARY. 


325 


l- 


oriel  was  sent  from  God  unto  a  city  of  Gali- 
lee, named  Nazareth,  to  a  virgin  espoused 
to  a  man  whose  name  was  Joseph,  of  the 
house  of  David  ;  and  the  virgin's  name  was 
Mary.  And  the  angel  came  in  unto  her, 
and  said,  Hail,  thou  that  art  highly  favoured, 
the  Lord  is  with  thee ;  blessed  art  thou 
among  women.  And  when  she  saw  him, 
she  was  troubled  at  his  saying,  and  cast  in 
her  mind  what  manner  of  salutation  this 
should  be.  And  the  angel  said  unto  her, 
Fear  not,  Mary  ;  for  thou  hast  found  favour 
with  God.  And  behold,  thou  shalt  conceive 
in  thy  womb,  and  bring  forth  a  son,  and 
shalt  call   his  name  Jesus.      He  shall  be 

Without  proving  this,  therefore,  by  a  multitude 
of  instances,  which  might  make  it  endless;  itshall 
suffice  to  say,  that,  according  to  the  usage  of  the 
Jewish,  more  especially  the  prophetic  language, 
the  name  of  a  person  or  thing,  so  called,  imported 
only  such  qualities  or  effects,  in  or  from  i;,  as  that 
name  signified.  And  hy  consequence,  that  Christ's 
name  was  truly,  and  strictly  called  Immanuel,  in 
full  and  punctual  completion  of  this  prophecy,  if  he 
were  "  God  Avith  us,"  (which  is  the  adequate  mean- 
ing of  the  Hebrew  word,)  in  so  distinguishing  a 
manner,  as  none  besides  ever  was,  or  can  be. 

Now  (not  to  mention  that  presence  of  God, 
whereby  he  is  in  every  place,  and  with  every  per- 
son, and  which  cannot  be  the  meaning  of  the 
name  we  are  considering)  there  is  a  presence  of 
favour  and  distinction,  Avhereby  God  is  said  to  be, 
in  a  peculiar  manner,  with  those,  whom  he  loves 
ai.d  blesses  above  others.  In  this  regard  the  child 
here  spoken  of  is  justly  called  Immanuel  ;  because, 
as  St.  Paul  speaks,  "  God  was  in  him  reconciling 
the  world  to  himself;"  for  his  sake  and  "sufferings 
not  imputing  their  trespasses  unto  them ;"  (  Cor. 
v.  19;)  and  again,  by  him,  they  who  "were  some- 
times afar  off  are  made  nigh,  have  access  to 
the  Father,  are  accepted  in  the  Beloved,"  (Eph. 
ii.  13.  18,  19 ;  i.  6  ;)  and  become,  of  enemies  and 
strangers,  friends  and  children ;  insomuch,  that 
God  vouchsafes  to  dwell  in  us,  and  be  one  with 
us.  And,  as  he  unites  us  to  himself  by  grace,  so 
did  he  in  this  child  condescend,  by  an  ineffable 
generation,  to  unite  our  substance  and  nature  to 
himself:  to  he  "perfect  God,  and  perfect  man," 
that  so  he  "  might  be  the  first-born  among  many 
brethren,  and  redeem  the  children  from  deatii,  who 
are  partakers  of  flesh  and  blood,  by  himself  taking 
part  of  the  same'"  (Rom.  viii.  29 ;  Heb.  ii.  14.) 
Let  it  not^then  be  any  more  objected,  that  the 
child  of  this  prophecy  could  not  be  called  "  Imman- 
uel," whom  we  confess  to  have  been  called  Jesus  ; 
for  he  is  therefore  our  "  Immanuel,"  because  our 
Jesus ;  therefore   most  eminently,  most  literally. 


great,  and  shall  be  called  the  Son  of  the 
Highest ;  and  the  Lord  God  shall  give  unto 
him  the  throne  of  his  father  David.  Aiid 
he  shall  reign  over  the  house  of  Jacob  for 
ever  ;  and  of  his  kingdom  there  shall  be  no 
end.  Tlien  said  Mary  unto  the  angel,  How 
shall  this  be,  seeing  1  know  not  a  man  1  And 
the  angel  answered  and  said  unto  her.  The 
Holy  Ghost  shall  come  upon  thee,  and  the 
power  of  the  Highest  shall  overshadow  thee: 
therefore  also  that  holy  thing  which  shall  be 
born  of  thee.,  shall  be  called  the  Son  of  God. 
And  behold,  thy  cousin  Elisabeth,  she  hath 
also  conceived  a  son  in  her  old  age  ;  and 
this  is  the  sixth  month  with  her,  who  was 

"God  with  us,"  because,  by  so  miraculous  an 
union,  a  "  saver  of  his  people  from  their  sins." 

But,  lastly,  as  the  name  "  Immanuel  "  leads  us 
to  contemplate  the  reality  of  our  Saviour's  divine 
nature,  so  does  the  description,  which  follows,  help 
us  yet  more  to  a  thankful  sense  of  his  inimitable 
condescnsion.  For, by  adding,  "butter  and  honey- 
shall  he  eat,  that,  "  or  until,  "  he  know  to  refuse 
the  evil  and  choose  the  good :"  the  prophet  is  rea- 
sonably supposed  to  signify  to  us,  not  only  the  re- 
ality of  our  Saviour's  human  nature;  but  all  the 
frailties  and  iniirmities  of  it,  which  might  render 
him,  as  the  apostle  speaks,  in  every  point  "  like  un- 
to .us,"  sin  alone  excepted.!  Heb.  ii.  17;  iv.  15, 
The  first  Adarri  was  created  in  the  utmost  maturi- 
ty and  perfection  both  of  body  and  mind,  that  any 
of  the  species  ever  attained  to  ;  but  the  second 
Adam,  though  "the  Lord  from  heaven,"  (1  Cor. 
XV.  47,)  vouchsafed  to  enter  into  the  world  a  ten- 
der babe,  stooped  to  the  weaknesses  of  infancy, 
and  the  gradual  progressions  of  youth.  His  body 
was  nourished  with  the  food,  usually  administer- 
ed in  those  countries  to  common  children  ;  and  his 
understanding  brightened  like  theirs,  and  received 
enlargements  proportionable  to  his  years.  So  that 
Isaiah  here  foretells  in  other  terms,  what  St. 
Luke  relates  to  have  been  exactly  fulfilled  ;  when 
acquainting  uSj  that  the  "  child  grew,  and  waxed 
strong  in  spirit,  filled  with  wisdom ;"  and  again, 
that  "  Jesus  increased  in  wisdom,  and  stature,  and 
in  favour  with  God  and  man."  (Luke  ii.  40.52.)  [  / 

There  are  many  useful  inferences  arising  from      .] 
this  subject.     Let  it  suffice  at  present,  briefly  to  ob-     ■ 
serve,  the  reverence  which  becomes  the  devotions 
appointed  for,  and  the  glorious  pre-eminence  due 
to,  this  happy  day.     For  this  is  the  day,  that  began 
first  to  scatter  the  thick  night  of  ignorance  and 
error,  arid  the  v^il  of  types  and  shadows,  in  which    ."i— 
till  then  mankind  were  all  involved.     The  day,  in 
short,  whose  honour  it  is,  that,  to  the  glorious  event 
set  forward   in  it,  the  mysterious  proceedings   of     / 
four  thousand  years  had  been  made  subservient. 


326 


SAIiNT  MARK'S  DAY. 


called  barren.  For  with  God  nothing  shall 
be  impossible.  And  Mary  said,  Behold  the 
handmaid  of  the  Lord  ;  be  it  unto  me  ac- 
cording to  thy  word.  And  the  angel  depart- 
ed from  her.  (54.) 


Saint  Warfe^s  Bas-  (55.) 

The  Collect. 
O  ALMIGHTY  God,  who  hast  instruct- 

And  therefore,  on  this  day  especially,  let  us  be 
glad,  and  rejoice,  and  give  glory,  and  praise,  and 
humble  adoration,  to  God  the  Father,  "creating 
this  new  thing;"  (Jer.  xxxi.  22;)  to  God  the  Sou 
"incarnate;"  and  to  God  the  Holy  Ghost  "over- 
shadowing;" three  persons  and  one  God,  for  ever 
and  ever.  Amen.  Dean  Stanhope. 

(54.)  We  have  in  this  Gospel  an  account  of  the 
glorious  mystery  of  our  Lord's  incarnation,  inter- 
mixed with  such  a  description  of  his  blessed  mo- 
ther's virtues,  as  seemed  to  have  inclined  Almighty 
God  to  make  choice  of  her,  for  the  happy  instru- 
ment of  conveying  this  inestimable  mercy  to  man- 
kind. Having,  therefore,  upon  the  portion  of  Scrip- 
ture appointed  for  the  Epistle,  treated  of  the  for- 
mer of  these  points  ;  we  will  endeavour  to  do  due 
honour  to  the  saint  of  this  day,  by  taking  such  a 
view  of  her  excellent  graces,  as  the  Gospel,  now 
read,  does  plainly  set  before  us. 

1.  The  first  of  these  is  that,  contained  in  the 
character  of  her  state,  the  purity  and  chastity  of 
a  virgin.  A  heart  free  from  vain  imaginations,  or 
loose  desires  ;  and  so  unsullied  jvith  all  those  filthy 
pollutions,  that  defile  and  deform  the  unclean  soul. 

Secondly,  Another  grace,  very  conspicuous  in 
this  blessed  Virgin,  is  humility.  In  the  whole 
account  of  this  affair,  we  find  no  circumstance,  that 
speaks  her  exalted  with  the  thoughts  of  this  revela- 
tion to  intemperate  joy,  or  lofty  conceits  of  herself: 
no  pleasing  reflections  upon  her  own  virtue ;  nor 
any  of  those  things,  that  are  usually  looked  upon 
as  symptoms  of  pride  and  arrogance.  How  natu- 
ral, indeed  how  almost  unavoidable,  may  we  think 
it  in  such  a  case,  for  a  Avoman  to  be  transported 
■with  being  thus  preferred  above  the  rest  of  her 
sex,  and  enjoying  such  tokens  of  the  divine  fa- 
vour, as  none  ever  did,  none  ever  should,  beside 
herself;  to  be  tempted  to  look  down  with  some 
sort  of  pity  and  contempt  upon  mankind,  in  the  re- 
trieving of  whom  she  was  thus  made  instrumental, 
and  to  think  something  extraordinary  due  to  that 
person,  whom  the  King  of  heaven  thus  dehghted 
to  honoftr,  by  joining  her  substance  and  human 
nature  to  his  own  divine  nature  ?  But,  instead  of 
all  this,  she  receives  the  astonishing  message  with 
modesty,  and  meekness,  and  awiul  wonder;  she 


ed  thy  holy  church  with  the  heavenly  doc 
trine  of  thy  evangelist  Saint  Mark  ;  give  us 
grace  that,  being  not  like  children  carried 
away  with  every  blast  of  vain  doctrine,  we 
may  be  established  in  the  truth  of  thy  holy 
gospel,  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     Ephes.  iv.  7. 

UNTO  every  one  of  us  is  given  grace,  ac- 
cording to  the  measure  of  the  gift  of  Christ. 

seems  to  make  no  other  use  of  the  strangeness  of 
the  thing,  than  from  thence  to  entertain  the  mys- 
tery with  a  becoming  reverence,  and  to  be  more 
amazed  at  the  greatness  of  the  condescension : 
"Behold  the  handmaid  of  the  Lord,"  and  "he  hath 
regarded  the  low  estate  of  his  handmaid,"  and 
"God  hath  done  to  me  great  things,"  and  "he 
hath  exalted  them  of  low  degree,"  and  "  he 
hath  filled  the  hungry  with  good  things."  These 
are  the  meditations  that  rise  in  her  heart;  these 
the  meek  and  modest  expressions,  by  which  she 
gives  vent  to  that  joy,  which  the  embassy  of  an 
angel,  and  the  salutation  of  her  cousin  Elisabeth, 
produced  in  her.  A  joy,  than  which  never  Avas 
any  more  justly  indulged,  and  yet  so  indulged,  as 
to  be  profuse  only  in  the  praises  of  God,  and  the 
depressions  of  herself. 

Thirdly,  St.  Luke  takes  notice  of  one  grace 
more,  very  remarkable  in  the  virgin  upon  this  oc- 
casion, which  is  her  faith:  and  this,  in  a  matter  so 
foreign,  so  wholly  new,  so  mysterious  and  above 
the  power  of  all  created  nature,  is  very  extraordi- 
nary. It  is  true  she  questioned  the  angel,  (ver.  34.) 
"  How  shall  this  be,  seeing  I  know  not  a  man  ?" 
But  that  was  in  a  sense  very  different  from  Zach- 
ary's  at  the  18th  verse,  "whereby  shall  I  know 
this  ?"  He  questioned  the  messenger,  because  he 
looked  upon  himself  as  deluded.  She  doubted  not 
the  truth  nor  the  authority  of  the  message;  but  de- 
sired satisfaction,  not  only  as  to  the  manner  of 
bringing  about  an  event,  altogether  unusual,  and 
for  which  she  saw  no  competent  means.  Less 
than  this  could  not  be  done  to  save  her  credulity  ; 
and  more  than  this  she  insisted  not  upon,  to  in- 
dulge her  curiosity  :  for  when  it  was  declared,  that 
the  operation  should  be  God's ;  that,  however 
strange  it  might  appear,  yet  his  power  knew  no 
bounds  ;  and,  as  an  evidence  that  it  did  not,  how 
he  had  already  exerted  it  in  a  very  wonderful  in  ^ 
stance,  by  giving  a  child  to  persons  of  her  own  ' 
kindred,  whom  both  age  and  nature  had  made 
barren,  and  cut  off  from  all  expectations  of  such  a 
blessing;  when  once,  I  say,  this  had  been  declared, 
she  raises  no  fresh  scruples,  nor  urges  any  of 
those  difficulties,  which  to  human  reason  are  in- 
superable; but  returns  this  submissive  answer,  at 


SAINT  MARK'S  DAY. 


327 


Wherefore  he  saith,  When  he  ascended  up 
on  high  he  led  captivity  captive,  and  gave 
gifts  unto  men.  (Now  that  he  ascended, 
what  is  it  but  that  he  also  descended  first 
into  the  lower  parts  of  the  earth  ?  He  that 
descended  is  the  same  also  that  ascended  up 
far  above  all  heavens,  that  he  might  fill  all 
things.)  And  he  gave  some,  apostles,  and 
some  prophets,  and  some  evangelists,  and 
some  pastors  and  teachers  :  for  the  perfecting 
of  the  saints,  for  the  work  of  the  ministry,  for 
the  edifying  of  the  body  of  Christ;  till  we 
all  come  in  the  unity  of  the  faith,  and  of  the 

once  declaring  her  expectation  that  it  would,  and 
her  desires  that  it  might,  be  so;  "  Behold  the  hand- 
maid of  the  Lord,  be  it  unto  me  according  unto 
thy  word."  She  left  God  to  finish  his  own  work 
in  his  own  way  ;  not  doubting,  but  his  omnipo- 
tence would  take  care  of  his  truth  :  she  offered 
herself,  the  contented,  the  ready,  nay  the  glad  object 
/i  of  this  miracle,  for  heaven  to  fulfil  all  its  good  plea- 
*  sure  upon.  This,  without  dispute,  is  the  impor- 
tance of  the  Virgin's  reply  ;  and  accordingly  we 
find  her  carriage  thus  interpreted  by  Elisabeth,  to 
her  mighty  commendation  ;  (ver.  45.)  "Blessed  is 
she  that  believed  :  for  there  shall  be  a  performance 
of  those  things,  which  were  told  her  from  the 
Lord."  This  was  a  noble  resignation  ;  fit  for  her, 
whose  son  was  to  plant  a  religion  built  upon  faith  : 
and  where  such  virtues  as  these  conspire,  where 
each  is  so  eminent,  each  so  acceptable,  we  may 
allow  the  per?on  to  be  "  full  of  grace  ;"  and  discern 
reason  sufficient,  why  this  bright  constellation 
should  render  her  lovely  in  God's  eyes  and  "  high- 
7        ly  favoured  by  him."  Dean  Stanhope. 

\!  (55.)  St.  Mark  is,  in  the  preface  to  St.  Jerome's 
comment  on  his  Gospel,  said  tobe  by  descent  aLe- 
vite.  It  is  much  disputed,  whether  he  be  the  same 
with  that  "  John  surnamed  Mark,"  mentioned  in 
the  13th  and  15th  chapters  of  the  Acfs,  as  the  at- 
tendant, first  of  Paul  and  Barnabas  ;  and  afterwards, 
of  the  latter,  whose  sister's  son  he  was.  The 
question  is  not  of  any  great  consequence:  but  per- 
haps it  is  the  more  general  opinion,  that  they  are 
two  different  Marks.  Dean  Stanhope. 

As  to  the  question,  which  of  the  two  Marks  was 
the  Evangelist,  John  Mark  the  companion  of  St. 
Paul,  or  the  other  Mark,  the  convert  or  son,  as  he 
is  called,  of  St.  Peter,  and  who  was  likewise  the 
attendant  upon  his  person :  antiquity,  if  Ave  hare 
regard  to  that,  will  determine  for  the  latter.  For 
the  most  ancient  writers  of  the  Church  affirm,  that 
Mark,  in  his  a:ttendance  upon  St.  Peter,  wrote  his 
Gospel  at  the  command  of  St.  Peter;  that  that 
great  apostle  supervised  it  afier  "t  was  done  ;  and 
recommended  it  to  the  Church  under  the  authority 
of  his  name.    Upon  which  reason  Tertullian  does 


knowledge  of  the  Son  of  God,  unto  a  perfect 
man,  unto  the  measure  of  the  stature  of  the  / 
fulnessof  Christ :  that  we  henceforth  be  no 
more  children,  tossed  to  and  fro,  and  carried 
about  with  every  wind  of  doctrine,  by  the 
sleight  of  men,  and  cunning  craftiness, 
whereby  they  lie  in  wait  to  deceive  ;  but 
speaking  the  truth  in  love,  may  grow  up  into 
him  in  all  things,  which  is  the  head,  even 
Christ:  from  whom  the  whole  l)ody  fitly 
joined  together,  and  compacted  by  that  which 
every  joint  supplieth,  according  to  the  effec- 
tual working  in  the  measure  of  every  part, 

not  scruple  to  call  his  Gospel,  '•  The  Gospel  accord- 
ing to  St.  Peter."  He  wrote  his  Gospel  in  the  year 
of  Christ  45,  as  Eusebius  relates.  He  is  supposed 
to  be  a  Jew  by  extraction,  and  that  his  name  was 
Mordecai,  and  that  he  took  Marcus  as  a  Roman 
name,  something  like  in  soynd,  it  being  the  custom 
of  the  Jews  so  to  do,  when  they  travelled  from 
home;  as  Jesus,  the  brother  of  Onias,  was  called 
Jaso,  Saul  was  called  Paulus. 

He  planted  a  Christian  Church  at  Alexandria, 
and  was  the  first  bishop  of  that  place.  The  par- 
ticulars of  his  martyrdom  are  not  mentioned  in  any 
very  early  writers.  Some  say,  that  his  death  was 
occasioned  by  an  insurrection  of  the  heathen  rab- 
ble upon  him,  as  he  was  officiating  in  his  Church 
at  Alexandria;  who  tied  a  rope  about  his  neck,  and 
dragged  him  up  and  down  the  craggy  rocks  by 
the  sea  side,  till  they  had  killed  him. 

Dr.  Nicholls. 

The  Collect  for  the  day  having  reminded  us  of 
the  instruction  given  by  God  to  the  Church  by  the 
doctrine  of  St.  Mark,  and  having  thence  prayed 
for  grace  to  profit  by  it;  the  Epistle  acquaints  us, 

1.  With  God's  giving  several  gifts  unto  men, 
for  the  instruction  of  the  Church,  together  with 
the  time,  manner,  and  'measure,  of  his  bestowing 
them. 

2.  The  several  ranks  and  degrees  of  persons,  on 
whom  these  gifts  were  bestowed. 

And,  3.  with  the  great  ends  for  which  they  are 
given,  together  with  the  right  use  we  are  to  make 
of  them. 

In  the  close  of  the  Epistle  St.  Paul  tells  the 
Ephesians,  and  in  them  all  Christians,  that,  by  ad- 
hering to  the  truth,  and  living  in  it,  we  live  in 
Christ,  and  "grow  up  into  him  in  all  things,"  who 
is  the  Head  of  the  Christian  Church.  This  he  af- 
terwards illustrates  by  the  similitude  of  the  natural 
body,  wherein  as  all  the  members  are  supplied 
with  spirits,  strength,  and  vigour  from  the  head; 
so,  in  the  mystical  body  of  Christ,  all  the  members 
receive  spiritual  life,  growth,  and  nourishment 
from  Christ  the  Head  of  his  Church.  This  is  fur- 
ther illustrated  in  the  Gospel  of  the  day,  by  there- 


328 


SAINT  MARK'S  DAY. 


maketh  increase  of  the  body,  unto  the  edify- 
ing of  itself  in  love.  (56.) 

The  Gospel.  St.  John  xv.  1 . 
I  AM  the  true  vine,  and  my  Fatlier  is  the 
husbandman.  Every  branch  in  me  that 
beareth  not  fruit  he  taketh  away  ;  and  eve- 
ry branch  that  beareth  fruit,  he  purareth  it, 
that  it  may  brinof  forth  mor*^  fruit.  Now  ye 
are  clean  through  the  word  which  I  have 
spoken  unto  you.  Abide  in  me,  and  I  in 
you.  As  the  branch  can  not  bear  fruit  of  itself, 
except  it  abide  in  the  vine  ;  no  more  can  ye. 
except  ye  abide  in  ine.  1  am  the  vine,  ye 
are  the  branches.  He  that  abideili  in  me, 
and  I  in  him,  the  same  bringeth  forth  much 
fruit :  for  without  me  ye  can   do  nothing. 

semblance  of  the  vine    and   branches,  wliich   is 
our  Saviour's  own  comparison.  Dr.  Hole. 

(56.)  The  Epistle  having  spoken  of  the  gifts  of 
GoJ  being  distributed  to  the  ministers  of  the 
Church,  for  "  the  edifying  of  the  body  of  Christ," 
the  following  practical  inferences  concerning  edi- 
fication may  be  seasonably  suggested. 

1.  That,  although  every  thing,  which  hath  a 
tendency  to  good,  may  in  a  largar  sense  be  said  to 
edify  ;  yet  a  man  is  not  properly  and  truly  edified, 
either  by  any  new  light  or  knowledge  acquired,  or 
by  any  pious  affections  and  desires  kindled  or 
cherished  in  him,  unless  these  prove  and  exert  them- 
selves in  the  acts  of  practical  and  profitable  virtues. 

2.  That,  in  order  to  render  even  the  practice  of 
stich  virtues  strictly  edifying,  it  is  requisite,  that 
the  benefit  resulting  from  thence  be  not  confined 
to  the  doer's  private  advantage,  but  that  it  aim  at 
the  good  of  others,  especially  the  general  good  of 
religion ;  and  of  Christians,  considered  as  one 
house  built  up  together  in  the  faith  and  love  of 
Christ.  Whereof  each,  as  "  a  living  stone,"  is  a 
part;  and  each  is  bound  to  demean  himself  in  all 
points,  as  may  become  a  person,  possessed  with, 
and  mindful  of,  that  persuasion. 

3.  That  advancing  the  peace,  order,  and  unity 
of  this  common  body  is,  in  Scripture  language,  the 
true  Christian  edification.  Consequently,  whatso- 
ever tends  to  make  any  breach  or  division  in  that 
body,  is  contrary  to,  and  destructive  of,  edification  : 
consequently  again,  separating  from  a  regular  es- 
tablished Church,  or  leaving  one's  proper  pastor, 
on  pretence  of  edifying  more  elsewhere,  is  not  only 
wicked,  but  absurd.  As  absurd,  as  it  would  be  to 
say,  we  intend  to  strengthen  a  wall  by  drawing 
out  the  stones ;  or  that  we  design  the  improve- 
ment of  health,  vigour,  and  beauty,  in  the  body 
natural,  by  unnecessarily  taking  away  the  useful 
limbs,  and  loosing  the  ligaments,  which  should 
compact  and  keep  them  in  their  functions. 

4.  By  the  apostle's  urging  this  edification  of 


If  a  man  abide  not  in  me,  he  is  cast  forth  as 
a  branch,  and  is  withered  ;  and  men  gather 
them,  and  cast  them  into  the  fire,  and  they 
are  burned.  If  ye  abide  in  me,  and  my 
words  abide  in  you,  ye  shall  ask  what  ye 
will,  and  it  shall  be  done  unto  you.  Herein 
is  my  Father  glorified,  that  ye  bear  much 
fruit ;  so  shall  ye  be  my  disciples.  As  the 
Father  hath  loved  me,  so  have  I  loved  you  : 
continue  ye  in  my  love.  If  ye  keep  my 
commandments,  ye  shall  abide  in  my  love  ; 
even  as  1  have  kept  my  Father's  command- 
ments, and  abide  in  his  love.  These  things 
have  I  spoken  unto  you.  that  my  joy  might 
remain  in  vou,  and  that  your  joy  might  be 
full.  (57.)  ' 

the  body  in  faith  and  love,  as  the  great  end  of  that 
ministry  established  by  Christ  and  continued  to 
the  Church,  both  ministers  and  people  are  moved 
to  make  such  reflections  as  these.  The  ministers, 
and  all  who  undertake  to  execute  that  office,  that 
they  are  highly  accountable,  if  by  their  means  any 
heresies  or  schisms  get  ground  ;  if  they  do  not  faith- 
fully warn  the  people  against  these  things ;  detect 
the  artifices  of  them,  who  lie  in  wait  to  deceive  ; 
expose  the  error,  the  sinfulness,  the  infinite^  both 
private  and  public  danger  of  those  vile  latitudina- 
rian  principles,  which  would  not  only-  break  down 
the  wall,  but  undermine  and  root  up  the  very  foun- 
dation, of  this  spiritual  building.  In  short,  if  they 
do  not  set  forth  the  wickedness  of  all  needless  and 
Avilful,  and  the  misery  of  all  judicial  and  deserved, 
separations  from  the  Church  of  Christ,  with  all  the 
aggravating  circumstances,  so  warmly,  so  frequent- 
ly, inculcated  in  Scripture.  For  where  in  truth  do 
we  find  any  one  sin,  more  expressly  forbidden, 
more  severely  threatened,  or  represented  as  more  fa- 
tal and  damnable,  than  those  of  division  and  heresy? 
Where  any  duty  more  plainly  taught,  more  authori- 
tatively commanded,  more  earnestly  recommended, 
or  more  zealously  prayed  for,  than  those  of  unity, 
and  peace,  and  love,  in  all  the  fellow-members  of 
this  spiritual  body? 

Let  us  therefore  labour,  indefatigably  labour,  for 
ourselves ;  and  let  us  incessantly  pray  for  "  all 
estates  of  men  in  God's  holy  Church,  that  every 
member  of  the  same  in  his  vocation  and  ministry 
may  truly  and  godly  serve  him."  That  they  may 
not  be,  "  like  children,  carried  away  Avith  every 
blast  of  vain  doctrine,"  but  "  so  established  by  his 
grace  in  the  truth  of  Christ's  holy  Gospel,"  as  "  to 
hold  the  faith  in  unity  of  Spirit,  in  the  bond  of 
peace,  and  in  righteousness  of  life."  Amen. 

Dean  Stanhope. 

(57.)  The  agreement  between  the  Episde  and 
Gospel  for  this  day  may  be  readily  observed :  for, 
though  representing  it  under  different  images,  they 


SAINT  PHILIP  AND  SAINT  JAMES'S  DAY 


329 


f 


Satnt  ^hiU'i)  antr  Saint  James's 
©as.  (ts.)    • 

The  Collect' 
O  ALMIGHTY  God,  whom  truly  to 
know  is  everlasting  life  :  grant  us  perfectly 
to  know  thy  Son  Jesus  Christ  to  be  the  way, 
the  truth,  and  the  life  ;  that  following  the 
steps  of  thy  holy  apostles,  Saint  Philip  and 
Saint  James,  we  may  steadfastly  walk  in  the 

both  agree  in  describing  the  unioa  between  Christ 
and  Christians  :  both  tend  to  illustrate  the  advan- 
tages of  it :  both  earnestly  excite  our  utmost  dili- 
gence to  preserve  it ;  with  this  only  difference, 
that  St.  Paul  insists  upon  the  benefits  accruing 
from  thence  to  the  body  in  general;  but  our  Lord 
regards  those  chiefly,  which  belong  to  each  mem- 
ber in  particular.  From  both  together,  we  may  form 
an  unanswerable  argument,  for  keeping  that  unity, 
and  promoting  that  edification,  which,  if  neglected 
and  broken,  is  certain,  not  only  to  disturb  the  peace 
of  the  Church,  but  by  cutting  off,  to  destroy,  at 
last,  those  very  person?,  who  are  guilty  of  making 
the  breach.  For  it  is  by  grace  only,  that  men  can 
be  saved :  that  grace  is  no  where  promised  to  be 
given  in  an  extraordinary  way  :  it  is  first  bestowed 
in,  and  ordinarily  annexed  to,  the  use  of  the  sacra- 
ments, the  ministry  of  the  word,  and  other  Chris- 
tian ordinances  ;  called,  for  that  reason,  "  means  of 
grace."  What  therefore  can  become  of  those 
branches,  Avho  are  severed  from  all  communication 
with  the  trunk  1  And  how  careful  ought  every  one 
to  be,  neither  to  break  himself  off  wilfully  ;  nor,  by 
any  unworthy  or  scandalous  behaviour,  to  incur  a 
forfeiture  of  those  kindly  influences  ;  nor  by  a  pro- 
fane abuse  or  supine  neglect  of  those  religious  of- 
fices, which  are  appointed  to  convey  them,  to  draw 
down  the  fate  of  those  sapless  boughs,  whose  pre- 
sent curse  (we  are  told  here)  is  withering  and  de- 
cay, and  whose  end  is  to  be  burned  ! 

2.  I  would  call  upon  my  reader  to  take  notice, 
how  pious,  and  prudent,  and  exactly  agreeable  to 
our  Lord's  declaration,  that  "  without  him  we  can 
do  nothing,"  our  excellent  established  liturgy  is. 
In  this  we  daily  acknowledge,  that  '■  all  holy  de- 
sires, and  all  good  counsels,  and  all  just  works  pro- 
ceed from  God."  In  this,  after  the  most  exalted 
act  of  worship,  we  pray  to  be  "prevented  with  his 
most  gracious  favoUr,  and  furthered  with  his  con- 
tinual help,  that  in  all  our  works  begun,  continued 
and  ended  in  him,  we  may  glorify  his  holy  name, 
and  finally  by  his  mercy  obtain  everlasting  life." 
The  acknowledgments  of  this  kind  are  frequent 
and  full.  No  Church  ever  took  more  care  to  de- 
clare her  sense  of  the  vanity  and  danger  of  relying 
upon  our  own  sufficiency.  None  magnifies  the 
freedom,  none  urges  the  necessity,  of  divme  grace 

42 


way  that  leadeth  to  eternal  life,  through  the 
same  thy  Son  Jesus  Christ  our  Lord.  Amen. 

The  Epistle.     St,  James  i.  1 . 

JAMES,  a  servant  of  God,  and  of  the  Lord 
Jesus  Christ,  to  the  twelve  tribes  which  are 
scattered  abroad,  greeting.  My  brethren, 
count  it  all  joy  when  ye  fall  into  divers  temp- 
tations;  knowing  this,  that  the  trying  of  your 
faith  worketh  patience.     But  let  patience 

more  industriously :  none  begs  it  with  more  hu- 
mility and  pathetic  zeal.  And  they,  who  pray  in 
dependence  of  our  Saviour's  promise  to  hear  those 
that  abide  in  him,  cannot  implore  his  assistance 
more  suitably,  than  in  some  of  the  Collects ;  that 
particularly  on  the  ninth  Sunday  after  Trinity  ; 
with  which  (it  comes  so  close  upto  the  Scripture 
now  in  hand)  I  will  finish  this  discourse.  "  Grant 
to  us,  Lord,  we  beseech  thee,  the  Spirit  to  think 
and  do  always  such  things  as  be  rightful ;  that  we, 
who  cannot  do  any  thing  that  is  good  without  thee? 
may  by  thee  be  enabled  to  live  according  to  thy  will, 
through  Jesus  Christ  our  Lord.  Amen" 

Dean  Stanhope. 

(58.)  Two  saints  are  commemorated  by  the 
Church  this  day,  the  first  whereof  is  St.  Philip. 

1.  Of  St.  Philip.— St.  Philip  was  born  at  Beth- 
saida,  a  town  of  Galilee,  a  barren  country  of  Judea, 
near  the  sea  of  Tiberias;  John  i.  44.  Our  Saviour, 
living  in  this  obscure  remote  place,  was  pleased 
to  choose  his  disciples  out  of  the  plain  ordinary 
men  of  this  neighbourhood,  who  were  mostly  fish- 
ermen, by  reason  of  the  nighness  of  the  sea  of  Ti- 
berias, which  was  a  great  lake  well  stored  with 
fish,  and  which  therefore  invited  many  of  the 
neighbouring  inhabitants  to  take  upon  them  that 
profession.  He  was  the  next,  after  St.  Andrew 
and  St.  Peter,  called  to  the  apostleship ;  and,  as 
some  think,  before  them;  the  other,  after  their  first 
call,  returning  to  their  employs.  He  was  the  per- 
son to  whom  the  Greeks  applied  themselves,  that 
they  might  have  some  knowledge  of  the  Messias. 
John  xii.  20,  21.  It  was  he,  whose  curiosity  led 
him  to  know  more  of  the  Divine  nature  than  our 
Saviour  was  willing  to  reveal  unto  him,  in  his  ad- 
dress to  him,  "  Lord,  shew  us  the  Father,  and  it 
sufficeth  us;"  John  xiv.  8.  To  whom  our  Saviour 
returns  this  gentle  rebuke,  "  Have  I  been  so  long 
with  you, and  yet  hast  thou  not  known  me,  Philip? 
He  that  hath  seen  me,  hath  seen  the  father."  Af- 
ter our  Saviour's  ascension,  he  is  recorded  to  have 
preached  the  Gospel  in  the  higher  Asia.  Others 
Avill  have  him  to  have  joined  with  St.  Bartholo- 
mew, in  preaching  to  the  Scythians.  Isidorus 
says,  he  converted  the  Gauls ;  but  it  is  probable  he 
means  the  Gallograeci,  or  inhabitants  of  Galatia. 
His  last  preaching  before  his  death  was  m  Hiera- 


330 


SAINT  PHILIP  AND  SAINT  JAMES'S  DAY. 


have  her  perfect  work,  that  ye  may  be  per- 
fect and  entire,  wanting-  nothing.  If  any  of 
you  lack  wisdom,  let  him  ask  of  God,  that 
^iveth  to  all  men  liberally,  and  upbraideth 
not ;  and  it  shall  be  given  him.  But  let 
him  ask  in  faith,  nothing  wavering  :  for  he 
that  wavereth  is  like  a  wave  of  the  sea, 
driven  with  the  wind  and  tossed.  For  let 
not  that  man  think  that  he  shall  receive  any 
thing  of  the  Lord.  A  double-minded  man 
is  unstable  in  all  his  ways.  Let  the  brother 
of  low  degree  rejoice  in  that  he  is  exalted, 
but  the  rich,  in  that  he  is  made  low  ;  because 

polls,  a  city  of  Asia  Minor,  now  called  Aleppo, 
where  he  underwent  his  martyrdom,  as  St.  Chry- 
sostom  writes.  AndEusebius  expressly  says,  that 
Philip  the  Apostle  having  preached  the  Gospel  at 
HierapoUs  was  crucified,  and,  while  he  was  fasten- 
ed to  the  cross,  was  killed  hy  stones  thrown 
at  him. 

2.  Of  St.  James. — The  saint,  which  is  this  day 
commemorated,  is  commonly  caHed  by  the  name 
of  James  the  Less.  The  reason  of  this  compelJa- 
tion  was,  either  because  he  was  less  in  personage, 
as  some  have  imagined  ;  or,  most  probably,  be- 
cause he  was  younger  than  the  other,  and  not  so 
much  advanced  in  years  Avhen  he  came  to  the 
aposlleship.  He  was  the  son  of  Alpheus,  other- 
wise called  Cleopas,  (Luke  xxiv.  18  ;)  and  is  for 
distinction  sake,  called  the  brother  of  the  Lord; 
Gal.  i.  19.  He  was,  after  our  Saviour's  resurrec- 
tion, constituted  Bishop  of  Jerusalem,  and  seems 
to  have  presided  in  the  first  council  held  there, 
(Acts  XV.)  and  to  have  directed  the  debates  of  the 
apostlesconcerning  the  Jewish  ceremonies.  There 
is  mention  made  of  him,  and  that  loo  as  the  brother 
of  Jesus  Christ,  by  Josephus,  who  says,  he  was  de- 
livered up  to  be  stoned  by  the  cruelty  of  Ananias 
the  high-priest,  whose  death  gave  great  dissatisfac- 
tion to  the  good  people  of  the  city.  There  was  an 
extraordinary  opinion  of  his  sanctity  throughout  all 
the  city  of  Jerusalem,  wlierehe  lived  ;  from  whence 
he  got  the  surname  of  The  Just.  His  martyrdom 
is  recorded  by  the  ecclesiastical  historians  after 
this  manner:  the  Scribes  and  Pharisees,  being 
impatient  at  the  great  growth  of  Christianity  in 
Judea,  were  resolved  to  set  upon  St.  James,  and 
by  menaces  force  him  to  renounce  that  religion 
publicly  before  the  people.  And  the  better  to  do 
this,  they  hurry  him  up  into  a  gallery  of  the  temple, 
and  would  oblige  him  to  make  a  recantation  before 
a  multitude  of  people  who  were  gathered  together 
upon  the  rumour  which  was  spread  abroad  con- 
cerning this  matter.  But  instead  of  denying 
Christ,  he  made  a  public  confession  of  him  before 
that  great  assembly,  who  thereupon  almost  unani- 
mously cried  out,  "  Hosannah  to  the  Son  of  David  j" 


as  the  flower  of  the  grass  he  shall  pass  awaVc 
For  the  sun  js  no  sooner  risen  with  a  burn- 
ing heat,  but  it  withereth  the  grass,  and  the 
flower  thereof  falleth,  and  the  grace  of  the 
fashion  of  it  perisheth  :  so  also  shall  the  rich 
man  fade  away  in  his  ways.  Blessed  is  the 
man  that  endureth  temptation  ;  for  when  he 
is  tried,  be  shall  receive  the  crown  of  life, 
which  the  Lord  hath  promised  to  them  that 
love  him.  (59.) 

The  Gospel.     St.  John  xiv.  1. 
AND  Jesus  said  unto  his  disciples,  Let 
not  your  heart  be  troubled  :    ye  believe  in 

which  so  enraged  the  unbelieving  Jews,  that  they 
threw  him  down  headlong  from  the  high  place 
which  they  had  set  him  on.  But  being  not  quite 
killed  by  his  fall,  he  prayed  to  God  for  forgiveness 
to  his  murderers.  However,  this  did  but  enrage 
his  spiteful  persecutors  the  more ;  and  one  of  them 
being  a  fuller,  and  having  in  his  hand  a  staff  which 
he  made  use  of  in  his  trade  to  beat  his  cloth  in  the 
scouring,  he  struck  him  over  the  head  thereAyith^ 
and  killed  him.  Dr.  Nicholls. 

St.  Philip  and  St.  James  being  here  placed  to- 
gether, to  be  commemorated  in  one  day,  for  what 
reason  does  not  clearly  appear,  the  Collect  like- 
wise joins  them  together  in  a  prayer  that  Ave  may 
have  grace  to  follow  their  steps.  The  Epistle  gives 
some  account  of  the  life  and  doctrine  of  St.  James, 
and  the  Gospel  of  St.  Philip.  Dr.  Hole. 

(59.)  The  Epistle  of  the  day  affords  a  season- 
able opportunity,  and  it  will  also  be  generally  use- 
ful, to  say  somewhat  concerning  the  nature  of 
temptation. 

To  "  tempt,"  in  the  full  extent  of  the  word,  is  to 
"  try  :"  and,  by  analogy,  whatever  is  a  trial  of  our 
virtue,  may  be  called  a  temptation.  In  this  most 
comprehensive  signification  Ave  may  say,  that  every 
circumstance,  every  event  of  human  life,  is  a 
temptation.  Because  there  is  not  any  one  of  these, 
but,  according  as  it  falls  under  the  principle  of 
free  choice  natural  to  mankind,  is  capable  of  being 
used  to  right,  or  abused  to  wrong,  purposes;  and 
so  of  becoming  the  occasion  of  our  doing  well  or 
ill,  in  the  management  of  it. 

But,  in  regard  some  of  these  require  less  skill 
and  resolution  to  manage  them,  than  others;  and, 
since  the  use  proper  to  be  made  of  them  is  so  little 
disagreeable  to  our  reason  and  incHnation,  they  can 
hardly  deserve  to  be  called  trials ;  therefore  that  name 
is  generally  confined  to  such,  as  carry  apparent  dan- 
ger and  difficulty  in  them.  Such,  as  offer  violence 
to  flesh  and  blood;  and  create  great  struggles,  be- 
tween the  affections  of  nature,  and  the  principles  of 
religion.  Hence  it  comes  to  pass,  that  great  afflic- 
tions, of  any  kind  whatsoever,  and  especially  the 
sufferings  undergone  for  the  sake  of  God  and  a 


SAINT  PHILIP  AND  SAINT  JAMES'S  DAY. 


33* 


% 


God,  believe  also  in  me.  In  my  Father's 
house  are  many  mansions  ;  if  it  were  not  so, 
I  would  have  told  you.  I  go  to  prepare  a 
place  for  you.  Anflifl  go  and  prepare  a 
place  for  you,  I  will  come  again,  and  receive 
you  unto  myself;  that  where  1  am,  there  ye 
may  be  also.  And  whither  I  go  ye  know, 
and  the  way  ye  know.  Thomas  saith  unto 
him,  Lord,  we  know  not  whither  thou  goest, 
and  how  can  we  know  the  way?  Jesus 
saith  unto  him,  I  am  the  way,  the  truth,  and 
the  life  :  no  man  cometh  unto  the  Father, 
but  by  me.  If  ye  had  known  me,  ye  should 
have  known  my  Father  also  :  and  from 
henceforth  ye  know  him  and  have  seen  him. 
Philip  saith  unto  him,  Lord,  show  us  the 
Father,  and  it  sufficeth  us.  Jesus  saith  unto 
him.  Have  I  been  so  long  time  with  you, 

good  conscience,  are  peculiarly  distinguished  by 
the  title  of  temptations. 

In  all  these  cases  the  Scripture  acknowledges 
temptations  to  come  from  God. 

Another  more  restrained  sense  of  it  there  is, 
which  imports  seducing  men  into  sin.  Thus  the 
devil  is  most  emphatically  styled  the  "tempter:" 
as  always  lying  in  wait,  and  industriously  suggest- 
ing evil  thoughts :  either  drawing  us  from  good 
purposes,  or  egging  us  on,  and  emboldening  us  in 
(  wicked  ones.  1  Thess.  iii.  5;  1  Cor.  vii.  5. 
\\  This  sort  of  temptation  is  also  ascribed  to  the 
corrupt  inclinations  of  our  own  hearts.  Particular- 
ly in  this  chapter:  for  here  the  apostle  declares, 
that  it  cannot  without  the  utmost  injustice  and  im- 
piety be  ascribed  to  God,  in  that  remarkable  text, 
(Jam.  i.  13,  14  ;)  "  Let  no  man,  when  he  is  tempt- 
ed say,  I  am  tempted  of  God  ;  for  God  cannot  be 
tempted  with  evil,  neither  tempteth  he  any  man  : 
but  every  man  is  tempted,  Avhen  he  is  drawn  away 
of  his  own  lust,  and  enticed." 

The  truth  is,  in  all  seducement  the  tempter  plays 
our  own  artillery  upon  us.  For  man,  in  his  primi- 
tive purity,  was  made  capable  of  standing  or  falling 
by  a  limited  understanding  possible  to  be  imposed 
upon,  and  by  a  liberty  of  will  to  choose,  according 
to  the  true  or  false  appearances  of  good.  But  by 
the  corruption,  which,  since  the  fall,  mankind  lie 
under,  these  faculties  are  miserably  weakened  :  the 
understanding  is  clouded,  the  will  warped,  and  that 
concupiscence,  which  signifies  a  strong  propen- 
sion  to  sensuality  and  wickedness,  is  become  a 
fit  matter  for  the  subtle  enemy  of  souls  to  work 
upon. 

Thus  much,  one  would  hope,  might  suffice  to 
ihew  how  men  arie  said  in  Scripture  to  be  tempted 
of  God ;  and  how,  of  the  devil,  and  their  own 
treacherous  naughty  hearts.  What  those  tempta- 
tions are,  which  deserve  our  joy  and  thanks  j  and 


and  yet  hast  thou  not  known  me,  Philip? 
He  that  hath  seen  me,  hath  seen  the  Father  ; 
and  how  sayest  thou  then.  Show  us  the  Fa- 
ther? Believest  thou  not  that  I  am  in  the 
Father,  and  the  Father  in  me  ?  The  words 
that  I  speak  tmto  you,  1  speak  not  of  myself: 
but  the  Father  that  dwelleth  in  me,  he  doeth 
the  works.  Believe  me,  tiiat  1  am  in  the 
Father,  and  the  Father  in  me  ;  or  else  be- 
lieve me  for  the  very  works'  sake.  Verily, 
verily,  I  say  unto  you,  He  that  believeth  on 
me,  the  works  that  I  do  shall  he  do  also  ; 
and  greater  works  than  these  shall  he  do  ; 
because  I  go  unto  my  Fatlier.  And  what- 
soever ye  shall  ask  in  my  name,  that  will  I 
do,  that  the  Father  may  be  glorified  in  the 
Son.  If  ye  shall  ask  any  thing  m  my  name. 
I  will  do  it.  (60.) 

what  those,  which  it  is  our  duty  with  our  utmost 
might  to  strive  and  pray  against. 

Dean  Stanhope. 

(60.)  Our  blessed  Lord  here  informs  us  that  to 
"  ask  in  his  name "  is  a  condition  necessary  to 
quahfy  all  our  prayers  for  success:  it  is  a  subject 
therefore,  which  may  well  employ  our  thoughts. 

Now  a  thing  is  said  in  Scripture  to  be  done  in 
the  name  of  another  four  several  ways.  Either,  1. 
When  it  is  done  at  the  command  of  and  by  com- 
mission from  another.  Or,  2.  When  men  act  or 
do  it  for  the  service  and  honour  of  another.  Or,  3. 
When  they  proceed  in  conformity  to  the  rules  and 
directions  set  by  that  other.  Or,  4.  When  they 
interpose  the  authority  and  mediation,  the  sake  and 
merits,  of  another. 

But  the  principal  and  most  proper  intent  of  this 
expression  is  the  last :  approaching  the  throne  of 
grace,  I  mean,  with  an  humble  confidence  in  the 
merits  and  mediation  of  Christ,  and  resting  our 
souls  upon  him  alone  for  the  mercy  and  good  ac- 
ceptance of  God.  Thus  did  the  apostles  in  the 
matter  more  immediately  concerned  in  this  pas- 
sage. In  the  miracles,  wrought  by  them  for  con- 
firmation of  the  truth,  they  constantly  invoked  the 
name  of  Jesus  Christ.  When  strength  and  limbs 
were  restored  to  the  lame,  they  are  commanded  in 
"  the  name  of  Jesus  to  stand  up  and  walk  ;"  (Acts 
iii.  6 ;)  when  the  sick  recovered  their  health,  they 
declare,  that  "Jesus  Christ  made  them  whole  j" 
(Acts  ix.  34;)  when  evil  spirits  were  to  be  dispos- 
sessed, they  are  "commanded  in  the  name  of  Jesus 
Christ  to  come  out  of"  the  patient.  Acts  xvi.  18. 
The  usual  method  of  performing  such  cures  was 
by  laying  on  of  hands,  and  prayer.  Acts  xxviii.  8 ; 
Jam.  V.  14,  15.  The  requests  put  up  to  God  for 
the  confirmation  and  increase  of  this  power,  en- 
treat that  "  He  would  stretch  forth  his  hand  to 
heal,  aad  that  signs  and  wonders  might  be  done  by 


332 


SAINT  BARNABAS  THE  APOSTLE. 


Saint  JJarnaijas  the  Apostle.  (6i.) 

The  Collect. 

O  LORD  God  Almio^hty,  who  didst  en- 
due tliy  holy  apostle  Barnabas  svithsiiiguhir 
o-ifts  of  the  Holy  Ghost ;  leave  us  not,  we 
beseech  thee,  destitute  of  thy  manifold  gifts, 
nor  yet  of  grace  to  use  them  alway  to  thy 
honour  and  glory,  through  Jesus  Christ  our 
Lord.     Amen. 

For  the  Epistle.     Acts  xi.  22. 
TIDINGS  of  tliese  things  came  unto  the 

the  name  of  his  holy  child  Jesus."  Acts  \v.  30. 
And  Avhen  these  petitions  at  any  time  had  their 
effect  to  the  amazement  of  all  beholders,  particular 
care  was  taken  to  prevent  those  effects  being  at- 
tributed to  the  apostles  themselves  ;  by  solemn  and 
public  declarations,  that  they  were  not  owing  to 
any  "  power  or  holiness  "  of  their  own,  but  must  be 
ascribed  entirely  to  "  Jesus,  whom  God  had  glori- 
fied, and  to  faith  in  his  name."  Acts  iii.  12,  13, 
16;  iv.  10.  So  constant  a  dependence  upon  Christ 
did  the  very  manner  of  working  those  miracles  ex- 
press, which  he  promises  the  power  of,  and  pre- 
scribes the  quahfication  for,  here.  And  so  just 
were  the  doers  of  them  to  their  great  Master's  hon- 
our, in  disclaiming  all  right  to  any  glory  from 
thence,  any  part  in  tTie  operation,  except  that  only 
of  suppliants  for,  and  instruments  in,  the  use  of 
these  supernatural  and  truly  divine  gifts. 

And  herein  they  are  our  patterns.  For  we,  like 
them,  must  bring  the  name  of  Christ  along  with 
us  ;  and,  whether  we  desire  to  be  "forgiven  those 
things,  whereof  our  consciences  are  afraid,"  or  to 
receive  supplies  suitable  to  our  weakness  and  our 
wants,  must  come  to  God,  in  a  due  sense,  that 
both  the  one  and  the  other  sort  are  such  things, 
'■as  we  are  not  worthy  to  ask  but  through  the 
merits  and  mediation  of  his  Son,  Jesus  Christ  our 
Lord."  Accordingly  such  forms  as  these  have 
obtained  in  all  ages  and  parts  of  the  Church.  And 
most  deservedly,  since  this  is  a  manner  of  Avorship 
peculiar  to  Christians.  It  is  an  essential  and  dis- 
tinguishing property  of  our  religion :  of  absolute 
necessity  to  be  observed.  Let  us,  therefore,  in  a 
due  sense  of  our  obligation  and  interest,  be  fervent 
and  frequent  at  the  throne  of  grace  ;  and  esteem  it 
a  most  valuable  privilege,  that  we  may  come 
thither  boldly,  when  "  asking  in  Christ's  name." 
That  is,  as  we  have  now  seen,  when  we  humbly 
and  heartily  acknowledge  ourselves  less  than  the 
least  of  all  God's  mercies:  when  we  disclaim  all 
desert,  of  our  own,  and  approach  as  becomes  mise- 
rable, but  believing  and  penitent  offenders :  when 
(after  the  example  of  our  established  Church  in  her 
admirable  Liturgy)  we  interpose  the  most  prevail- 


ears  of  the  church  which  was  in  Jerusalem  : 
and  they  sent  forth  Barnabas,  that  he  should 
go  as  far  as  Antioch  :  who,  when  he  came, 
and  had  seen  the  grace  of  God,  was  glad  ; 
and  exhorted  them  all,  that  with  purpose  of 
heart  they  would  cleave  unto  the  Lord.  For 
he  was  a  good  man,  and  full  of  the  Holy 
Ghost,  and  of  faith  :  and  much  people  was 
added  unto  the  Lord.  Then  departed  Bar- 
nabas to  Tarsus  for  to  seek  Saul  :  and  when 
he  had  found  him,  he  brought  him  unto  An- 
tioch. And  it  came  to  pass,  that  a  whole 
year  they  assembled   themselves  with  the. 

ing  name  of  Jesus  the  beloved  in  all  our  devotions: 
and  when  with  the  lowest  opinion  of  our  own  vile- 
ness,  which  makes  us  unworthy  to  beg  "any 
thing,"  we  do  join  so  high  and  honourable  a  trust 
in  his  merit?,  that  we  make  no  doubt  of  obtaining, 
for  his  sake,  "every  thing"  that  is  expedient  for 
us.  For  the  more  meanly  v/e  conceive  of  our- 
selves (and  it  is  but  too  evident  we  cannot  exceed 
on  that  hand)  the  nobler  and  juster  is  our  faith  in 
bur  Saviour's  inestimable  sacrifice,  and  all  power- 
ful mediation  for  us.  To  whom  with  the  Father 
and  the  Holy  Spirit,  be  ascribed,  as  is  most  due, 
all  honour  and  glory,  thanksgiving  and  praise,  now 
and  forever.     Amen.  Dean  Stanhope. 

(61.)  St.  Barnabas  was  of  Jewish  extraction, 
though  born  in  the  island  of  Cyprus,  being  descend- 
ed from  parents  of  the  house  of  Levi,  who  had 
settled  in  that  country.  Acts  iv.  36.  He  was  sent  J 
to  Jerusalem  to  perfect  his  studies  in  the  Jewish 
law,  under  the  tuition  of  Gamaliel.  Some  of  the 
most  ancient  writers  do  aflSrm,  that  he  was  one  of 
the  seventy  disciples  sent  out  to  preach  by  our 
Saviour,  Luke  x.  1  He  readily  complied  with 
that  injunction  of  the  apostles,  for  throwing  all  their 
wealth  into  a  common  bank,  for  the  better  propa- 
gation of  the  Gospel,  by  selling  his  land,  and  lay- 
ing the  money  at  the  apostles'  feet,  (Acts  iv.  37 ;) 
which  some  authors  say  was  not  a  httle  field,  but 
a  very  large  estate  in  Cyprus.  His  first  public 
employ  in  the  ministry  was  to  setttle  a  Christian 
Church  in  Antioch,  several  Jews  in  that  city  being 
well  disposed  to  the  faith  in  Christ  by  the  conver- 
sation and  preaching  of  some  Christians,  w'ho  were 
scattered  abroad  upon  the  persecution  which  arose 
about  Stephen,  and  had  fled  to  that  city.  Here 
his  labours  had  great  success ;  and,  the  converts 
multiplying  upon  him  very  fast,  he  goes  to  Tarsus 
to  bring  Paul  thither,  to  be  his  fellow-labourer  iu 
that  great  work  of  the  conversion  of  so  populous  a 
city.  Here  God  blessed  their  joint  labours  with 
wonderful  success,  the  number  of  the  faithful  grow- 
ing so  considerable,  as  to  be  distinguished  first  by 
the  name  of  Christians  in  that  city,'  Acts  xi.  22, 
&c.    After  some  time  of  their  continuance  here. 


SAINT  BARNABAS  THE  APOSTLE. 


333 


church,  and  taiio^ht  much  people  :  and  the 
disciples  were  called  Christians  first  in  An- 
tioch.  And  in  these  days  came  prophets  from 
Jerusalem  unto  Antioch.  And  there  stood 
up  one  of  tliem,  named  Agabus,  and  signified 
by  the  Spirit  that  there  should  be  great 
dearth  throughout  all  the  world  :  which  came 
to  pass  in  the  days  ofCIaudins  Ceesar.  Then 
the  disciples,  every  man  according  to  his 
ability,  determined  to  send  relief  unto  the 
brethren  which  dwelt  in  Judea.      Which 

by  the  particular  direction  of  the  Holy  Ghost, 
Niger,  Lucius,  and  Manaen,  v/ere  appointed  to  take 
care  of  tlie  Churches  in  Antioch,  and  Paul  and 
Barnabas  were  separated  to  preach  the  Gospel  to 
the  Gentiles  at  a  more  remote  distance,  (Acts  xiii. 
1,  2  ;)  which  they  accordingly  did.  planting  many 
Churches  in  Asia  Minor,  for  the  space  of  three 
years  travelling  and  preaching  together.  At  last 
there  happened  a  contention  between  them  which 
occasioned  them  to  part  asunder,  and  preach 
separately,  which  God  ordered  for  the  good  of  the 
Church,  the  Gospel  being  further  propagated  by 
their  single  preaching,  than  it  would  have  been  by 
the  conjunct  labours  of  two  such  eminent  apos- 
tles. After  this  he  is  said  to  have  settled  the  Gos- 
pel in  his  native  country  at  Cyprus  ;  and  sailing 
from  thence  into  Italy,  to  have  planted  Christianity 
in  Milan,  not  being  suffered  to  come  to  Rome,  by 
reason  of  the  edict  of  Claudius,  which  had  pro- 
hibited all  Jews  to  come  into  that  city.  He  is  sup- 
posed to  be  the  author  of  an  Epistle  which  is  full 
of  pious  instructions,  though  very  full  of  allegories, 
according  to  the  way  of  writing  used  by  the  Jews. 
It  was  allowed  for  a  genuine  piece  of  St.  Barnabas 
by  some  of  the  best  critics  among  the  ancient  fa- 
thers, and  Avho  lived  nighest  to  the  apostolical 
times  ;  by  St.  Clement  of  Alexandria,  by  Origen, 
and  by  TertuUian.  Dr.  Nicholls. 

The  Collect  for  this  day  makes  mention  of  the 
"  singular  gifts  of  the  Holy  Ghost,  with  which  this 
apostle  was  endowed  ;"  withal  teaching  us  to  pray 
for  a  competent  measure  of  the  "like  gifts,"  and 
"likewise  for  grace  to  use  them  always  to  God's 
honour  and  glory."  The  Epistle  gives  us  some 
account  of  St.  Barnabas's  first  employment  in  the 
service  of  the  Church  ;  and  since  he  was  noted  for 
an  example  of  great  love  and  charity  to  mankind, 
being  therefore  called  Barnabas,  which  signifies  "  a 
son  of  consolation,"  from  the  great  comfort  and  re- 
lief which  he  was  wont  to  afford  to  distressed 
persons;  therefore  the  Church  selected  for  the 
Gospel  a  portion  of  Scripture,  wherein  love  to  one 
another,  in  all  the  acts  and  good  offices  of  it,  is 
recommended  to  us  by  the  precept  and  example  of 
our  blessed  Saviour  himself.  Dr.  Hole. 

(62.)  A  circumstance  worthy  of  remark  in  this 


also  they  did,  and  sent  it  to  the  elders  by  the 
hands  of  Barnabas  and  Saul.  (62.) 

The  Gospel.     St.  John  xv.  12. 

THIS  is  my  commandment,  That  ye  love 
one  another,  as  I  have  loved  you.  Greater 
love  hath  no  man  than  this,  that  a  man  lay 
down  his  life  for  his  friends.  Ye  are  my 
friends,  if  ye  do  whatsoever  I  command  you. 
Henceforth  I  call  you  not  servants  ;  for  the 
servant  knoweth  not  what  his  lord  doeth : 

narrative  is  the  imposing  upon  the  believers  that 
name,  which  hath  ever  since  been  made  their  dis- 
tinction, and  justly  esteemed  their  glory,  all  the 
world  over.  The  enemies  of  the  Gospel  did  in 
scorn  call  them  Nazarenes,  the  "men  of  the  sect," 
and  the  like.  Among  themselves  they  were  styled 
"disciples,  believers,  brethren;"  and  had  such  other 
titles,  as  imported  faith  and  charity.  But  now  the 
success  of  Paul  and  Barnabas  had  given  them  so 
much  confidence,  that,  at  Antioch  first,  they  ad- 
ventured publicly  and  solemnly  to  take  the  name 
of  "  Christians  :"  or  persons  belonging  to,  and  be- 
lieving in,  Jesus  of  Nazareth ;  as  the  Christ  of  God, 
the  Lord  and  promised  Saviour  of  the  world. 

But  it  is  of  much  less  concern,  that  my  reader 
should  understand  the  manner  of  this  name  being 
first  given,  than  that  he  should  be  duly  sensible  of 
the  weighty  obligations  which  follow  upon  its  be- 
ing constantly  borne  by  us.  Now  these  cannot 
possibly  be  less,  than  a  firm  belief  of  the  doctrines, 
a  conscientious  obedience  to  the  precepts,  and  .as 
exact  a  conformity  as  we  are  capable,  to  the  exam- 
ple of  that  Christ,  after  whom  we  are  called.  When 
these  are  not  observed,  the  name,  which  is  meant 
for  our  crown  and  joy,  becomes  our  condemnation 
and  reproach.  To  preserve  an  incessant  remem- 
brance of  these  engagements,  each  person,  at  the 
time  of  being  incorporated  into  Christ's  body,  re- 
ceives that,  which  is  termed  his  Christian  name. 
A  name,  deservedly  placed  before  the  other,  by 
reason  it  inclines  us  to  advantages  more  valuable, 
than  any  possible  to  descend  from  our  ancestors. 
A  name,  more  strictly  ours,  than  that  of  our  re- 
spective families ;  because  taken  by  us,  not  derived 
down  to  us.  A  name,  which  we  are  infinitely  more 
concerned  to  do  credit  to,  than  that  other ;  because 
it  is  a  mark  and  badge  of  that  covenant  with  God, 
upon  the  sincere  discharge  whereof  all  our  hopes 
and  happiness  depend.  And  therefore,  lastly,  a 
name  very  properly  inquired  of  at  the  beginning  of 
our  Church  Catechism ;  because  it  is  the  signature 
of  our  profession,  and  an  indelible  monument  of 
having  contracted  for  those  duties,  in  which  the 
child  is  there  about  to  be  instructed.  In  a  word,  if 
it  be  deservedly  accounted  baseness  and  degenera- 
cy, to  stain  our  blood,  and  reflect  shame  back  upon 


334 


SAINT  JOHN  BAPTIST'S  DAY. 


but  I  have  called  you  friends^  for  all  things 
that  I  have  heard  of  my  Father  I  have  made 
known  unto  you.  Ye  have  not  chosen  me,  but 
I  have  chosen  you,  and  ordained  you,  that  ye 
should  go  and  bring  forth  fruit,  and  that 
your  fruit  should  remain  :  that  whatsoever 
ye  shall  ask  of  the  Father  in  my  name,  he 
may  give  it  you.  (63.) 


^      Ssi'ut  John  iJaaJtisrs  Bag.  (64.) 

The  Collect. 
ALMIGHTY  God,  by  whose  providence 

those  forefathers,  who  were  men  of  like  frailties 
and  passions  with  ourselves  ;  think,  how  heinous  a 
provocation  it  must  needs  be,  when  those  who 
"  name  the  name  of  Christ  do  not  depart  from  ini- 
quity," (2  Tim.  ii.  19  ;)  when  such  minister  occa- 
sion to  libertines  and  infidels,  to  blaspheme  the 
Son  of  God  and  his  Gospel,  through  their  impure 
and  vicious,  that  is,  indeed,  their  infamous,  absurd, 
and  contradictory  conversation. 

Dean  Stanhope. 

(63.)  We  are  here  told  that  we  must  "love one 
another  as  Christ  hath  loved  us."  Which  may 
lead  us  to  consider  the  proofs  of  our  love,  or  the  in- 
stances wherein  it  ought  to  be  expressed.  For 
they,  who  "love  one  another  as"  he  "loved  us," 
must,  according  to  their  power,  and  as  occasions 
offer,  be  ready  to  give  the  same  evidence  of  their 
affection,  which  he  was  pleased  to  do  of  his.  And 
what  that  was,  the  history  of  his  life  and  death 
takes  very  particular  care  to  acquaint  us. 

To  enter  into  the  detail  of  these  proofs  were  end- 
less ;  since  every  action,  every  word  of  his  was  a 
fresh  one.  Or  rather,  all  he  did,  and  taught,  and 
suffered,  in  the  whole  course  of  his  appearing  in 
cur  nature,  was  but  one  continued  act  of  love;  di- 
versified in  its  circumstances,  as  the  wisdom  of  the 
agent,  and  the  occasions  of  the  persons,  for  whose 
immediate  benefit  it  was  intended,  made  such  va- 
riety requisite.  In  this  he  was  so  constant,  so  per- 
fect, so  lively  and  heroic  a  pattern,  that  we  need 
only  contemplate  his  behaviour,  and  frame  our  own 
by  that  model,  to  practise  this  virtue  in  its  utmost 
excellence.  For,  though  such  sinful  sordid  souls 
as  ours  can  never  aspire  to  all  the  perfections  of 
this  Son  of  God,  who  is  love  itself;  though  the  ef- 
fect of  the  kind  inclinations,  we  may  have,  can 
never  be  so  great  and  so  diffusive  as  his,  by  whose 
kindness  unspeakable  benefits  devolve  upon  all 
mankind,  yet  we  shall  do  well  to  copy  after  this 
great  original  so  far  as  we  can. 

I  conclude  with  desiring  my  reader  to  observe, 
how  prudent  a  choice  our  Church  makes  in  pro- 
pounding to  our  consideration  this  lecture  of  charity, 


thy  servant  John  Baptist  was  wonderfully 
born,  and  sent  to  prepare  the  way  of  thy 
Son  our  Saviour,  by  preaching  repentance  ; 
make  us  so  to  follow  his  doctrine  and  holy 
life,  that  we  may  truly  repent  according  to 
his  preaching  ;  and  after  his  example  con- 
stantly speak  the  truth,  boldly  rebuke  vice, 
and  patiently  suffer  for  the  truth's  sake, 
through  Jesus  Christ  our  Lord.     Amen. 

For  the  Epistle.     Isa.  xl.  1. 

COMFORT  ye,  comfort  ye  my  people, 
saith  your  God.  Speak  ye  comfortably  to 
Jerusalem,  and  cry  unto  her,  that  her  war- 

on  a  day,  which  gives  us  the  advantage  of  receiv- 
ing, together  with  the  precept,  an  example  enforc 
ing  the  practice  of  it.  For  such,  in  a  most  eminent 
manner,  v/as  the  saint  of  this  festival.  He  cheer- 
fully devoted  first  his  fortunes,  then  his  laboiirs, 
and  last  of  all  his  life,  to  the  service  of  God  and  his 
fellow-Christians^  (Acts  iv.  36,  o7.)  This  was  in- 
deed to  love  his  brethren,  as  Christ  had  loved  him. 
This  we  have  reason  to  esteem  one  of  those  "  sin- 
gular gifts  of  the  Holy  Ghost,  with  which"  this  holy 
apostle  "  was  endued  ;"  and  which  we  beg  not  to 
be  destitute  of,  nor  yet  of  grace  to  use  them  always 
to  God's  honour  and  glory,  through  Jesus  Christ 
our  Lord.  Amen.  Dean  Stanhope.      ^ 

(64.)  We  celebrate  the  birth  of  St.  John  Baptist, 
and  of  our  Saviour,  for  these  reasons :  the  births  of 
both  were  full  of  joy  and  mystery.  Our  Saviour's 
we  have  already  observed  :  now  for  St.  John's,  it 
is  plain,  there  was  more  than  ordinary  joy  at  his 
birth,  (Luke  i.  14 ;)  and  full  of  mystery  and  won- 
der it  was.  As  a  virgin  conceived  our  Lord,  so  a 
barren  woman  brought  forth  St.  John.  (Luke  i.  36.) 
Again,  his  birth  was  prophetical  of  our  Lord,  whom 
he  saluted  out  of  his  mother's  womb.  Lastly,  his 
birth  was  made  memorable  by  the  prediction  of  the 
angel  Gabriel.  (Luke  i.  19.) 

There  was  formerly  another  holy-day  for  the  be- 
heading of  St.  John  Baptist ;  but  our  Church  keeps 
only  this  holy-day  in  memory  of  him ;  wherein, 
though  she  principally  ccmmemorates  his  mysteri- 
ous nativity,  as  you  may  see  in  the  Gospel;  yet 
she  does  not  omit  his  life  and  death :  his  life  and 
oflBce  in  the  morning  lessons  are  recorded  ;  his 
death  is  related  in  the  second  evening  lesson,  and 
the  collect  prays  for  grace  to  imitate  his  example, 
patiently  suffering  for  the  truth.     Bp.  Sparrow.  , 

It  is  well  worth  observing,  that,  whereas  other 
festivals  are  celebrated  on  the  supposed  day  of  the 
saint's  death  then  commemorated,  this  is  calculated 
for  the  nativity  of  St.  John :  the  only  nativity,  ex- 
cept that  of  our  blessed  Saviour,  for  which  the 
Church  assembles  with  thanksgiving.  The  rest 
did  by  their  deaths  bear  testimony  to  Christ  already 


SAINT  JOHN  BAPTIST'S  DAY. 


335 


fare  is  accomplished,  that  her  iniquity  is 
pardoned :  for  she  hath  received  of  the 
Lord's  hand  double  for  all  her  sins.  The 
voice  of  him  that  crieth  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord,  make 
straight  in  the  desert  a  highway  for  our  God. 
Every  valley  shall  be  exalted,  and  every 
mountain  and  hill  shall  be  made  low  :  and 
the  crooked  shall  be  made  straight,  and  the 
rough  places  plain.  And  the  glory  of  the 
Lord  shall  be  revealed,  and  all  flesh  shall 
see  it  together  ;  for  the  mouth  of  the  Lord 
hath  spoken  it.  The  voice  said.  Cry.  And 
he  said.  What  shall  I  cry  ?  All  flesh  is 
grass,  and  all  the  goodliness  thereof  is  as 
the  flower  of  the  field.  The  grass  withereth, 
the  flower  fadeth,  because  the  s{)iritofthe 
Lord  bloweth  upon  it :  surely  the  people  is 

come  :  he  died  a  martyr  too,  though  not  properly  a 
martyr  for  the  faith  of  Jesus.  But  the  cireumstan- 
ces  and  design  of  his  birth  were  so  full  of  signifi- 
cance and  wonder,  that  this  in  a  particular  manner 
claims  our  praise  to  God.  Because  his  nativity 
was  a  warning  and  pledge  of  our  Saviour's  ;  and 
rendered  him,  as  St.  Chrysostom  expresses  him- 
self, a  preacher,  a  worker  of  miracles,  from  the 
very  womb.  Hence,  says  St.  Augustin,  it  is,  that 
the  Church  this  day  goes  out  of  her  usual  method, 
and  pays  a  particular  respect  to  the  first  setting  out 
of  this  wonderful  forerunner. 

All,  that  concerns  this  part  of  St.  John's  story,  is 
so  fully  related  in  St.  Luke's  first  chapter,  that  no 
more  need  be  said  of  it.  The  Evangelist  acquaints 
us,  that  the  fame  and  expectation  of  this  child  had 
spread  itself  through  all  the  country.  This,  we 
are  told,  provoked  the  jealousy  of  Herod  to  endea- 
vour his  destruction  also,  at  the  time  of  slaying  the 
children  in  and  about  Belhleherh.  Zacharias  is 
reported  to  have  been  killed  in  the  temple,  for  re- 
fusing to  deliver  up  his  son  ;  and  Elizabeth,  to  have 
fled  with  him  into  the  wilderness,  and  so  early  to 
have  entered  him  upon  that  solitary  life,  which  he 
persevered  in,  till  the  exercise  of  his  ministry  called 
him  forth,  and  manifested  this  more  than  a  prophet 
to  Israel.  St.  Matthew  describes  to  us  his  habit 
and  diet ;  "  a  garment  of  camel's  hair,  a  leathern 
girdle,  locusts  and  wild  honey  ;"  (Matt.  iii.  4;)  all 
resembling  the  rigour  of  that  Elias,  in  whose  spirit 
and  power  he  came.  And,  that  the  correspondence 
might  hold  as  well  in  the  miraculous  provision,  as 
in  the  plainness  of  his  food,  there  was  a  tradition, 
that  his  mother  Elizabeth  died  about  forty  years 
after  their  arrival  in  the  desert ;  and  that  God  com- 
manded an  angel  to  feed  this  important  infant,  till 
he  was  able  to  look  o)it  for  his  own  sustenance. 

His  ministry  will  be  considered  in  its  place.     His 
imprisonment  is  by  Josephus  imputed  to  Herod's 


grass.  The  grass  withereth,  the  flower  fad- 
eth: but  the  word  of  our  God  shall  stand 
for  ever.  O  Zion,  that  bringest  good  tid- 
ings, get  thee  up  into  the  high  mountains  : 
O  Jerusalem,  that  bringest  good  tidings,  lift 
up  thy  voice  with  strength  ;  lift  it  up,  be 
not  afraid  ;  say  unto  the  cities  of  Judah,  Be- 
hold your  God.  Behold,  the  Lord  God  will 
come  with  strong  hand,  and  his  arm  shall 
rule  for  him :  behold  his  reward  is  with  him, 
and  his  work  before  him.  He  shall  feed  his 
flock  like  a  shepherd;  he  shall  gather  the 
lambs  with  his  arm,  and  carry  them  in  his 
bosom,  and  shall  gently  lead  those  that  are 
with  young.  65. 

The  Gospel.     St.  Luke  i.  57. 
ELISABETH'S  full  time  came  that  she 

jealousy,  lest  a  person  of  such  influence  upon  the 
people  should  dispose  them  to  any  insurrection. 
Macherus  was  the  place  of  his  confinement :  a  town 
and  castle  of  great  strength,  a  little  beyond  Jordan, 
and  near  the  Dead  Sea.  Here  he  was  beheaded, 
and  buried  (say  some)  between  Eiisha  and  Oba- 
diah  the  prophets.  The  Gospel  tells  us  the  provo- 
cation :  that  it  was  rebuking  Herod  for  taking  his 
brother's  wife;  and  that  Herod,  who  had  a  rever- 
ence for  John,  was  trepanned  irito  this  execution 
by  the  subtlety  and  malice  of  Herodias,  who  took 
the  advantage  of  a  rash  promise  made  to  her  daugh- 
ter, and  instructed  her  to  ask  the  Baptist's  head  ia 
a  oharger.  Josephus  relates  at  large  the  wicked- 
ness, both  of  that  marriage,  and  of  this  murder: 
the  severe  revenge  taken  by  Aretas,  king  of  Ara- 
bia Petrffia,  brother  to  Herod's  repudiated  wife  :  the 
miseries,  which  the  restless  ambition  of  Herodias 
brought  afterwards  upon  both  Herod  and  herself, 
no  less  than  deprivation  of  his  government  and 
perpetual  exile.  And  the  daughter  is  also  said,  by 
a  fall  through  ice  which  broke  under  her,  to  have 
had  her  head  severed  from  her  body :  so  resem- 
bling that  death,  which  at  her  request  the  Baptist 
had  suffered  before.  Dean  Stanhope. 

(65.)  The  portion  of  Scripture  for  the  Epistle, 
and  that  of  the  Gospel,  now  before  us,  will  be  most 
properly  treated  of  together ;  because  both  agree  in 
the  same  design  of  explaining  to  us  the  office  and 
business  of  that  holy  person,  whose  wonderful  birth 
the  Christian  Church  this  day  commemorates.  It 
was,  say  Isaiah  and  Zacharias  unanimously,  that 
he  migbt  "  go  before  the  face  of  the  Lord,  to  pre- 
pare his  way." 

This  he  did  by  his  preaching;  by  his  baptism; 
and  by  some  significant  circumstances  relating  to 
his  person  and  manner  of  life. 

1.  One  cannot  reflect  at  all  upon  the  particulars 
recorded  of  his  preaching,  and  not  see  the  fitness 


336 


SAINT  JOHN  BAPTIST'S  DAY. 


should  be  delivered  ;  and  she  brought  forth 
a  son.  And  her  neiorhbonrs  and  her  cousins 
heard  how  tlie  Lord  had  showed  great  mer- 
cy upon  her  ;  and  they  rejoiced  with  her. 
And  it  came  to  pass,  that  on  the  eighth  day 
they  came  to  circumcise  the  child  ;  and  they 
called  him  Zacharias,  after  the  name  of  his 
father.  And  his  mother  answered  and  said, 
Not  so  ;  but  he  shall  be  called  John.  And 
they  said  unto  her,  There  is  none  of  thy 
kindred  that  is  called  by  tiiis  name.  And 
they  made  signs  to  his  flither,  how  he  would 
have  him  cailed.  And  he  asked  for  a  writ- 
ing table,  and  wrote,  saying.  His  name  is 
John.  And  tliey  marvelled  aU.  And  his 
mouth  was  opened  immediately,  and  his 
tongne  loosed,  and  he  spake  and  praised  God. 
And  fear  came  on  all  that  dwelt  round  about 

of  that  preparation  made  by  them,  for  him  Avho 
came  to  relorm  the  world,  to  establish  righteous- 
ness, to  complete  and  to  reveal  the  whole  mystery 
of  our  redemption.  Had  these  principles  been  en- 
tertained with  the  same  zeal  they  were  taught,  how 
smooth  and  easy  had  his  way  been  made :  but 
they,  who  lay  grovelling  in  the  mire  of  sin,  affect- 
ed still  to  retain  the  situationof  valleys,  and  refused 
to  be  ''exalted."  The  "  mountains"  and  "hills" 
of  Pharisaical  superstition  and  self-sufficiency  would 
not  endure  to  be  "  made  low."  The  "  crooked" 
dispositions  of  covetousness,  ambition,  sensual 
pleasures  and  worldly  lusts,  were  not  "  straighten- 
ed;" nor  the  "roughness"  of  angry,  revengeful, 
haushty,  and  uncharitable  passions  "  made  plain," 
by  this  doctrine  of  repentance.  And,  from  that  in- 
efficacy  of  a  preparation,  so  competent  in  itself,  the 
history  of  our  Saviour's  and  his  apostle's  ministry 
assures  us,  it  was,  that  so  great  a  part  even  of  their 
labours  was  in  vain.  Meanwhile,  what  hath  been 
said  abundantly  proves,  how  well  this  part  of 
John's  office  was  discharged,  and  how  eminently 
he,  above  any  other  prophet  whatsoever,  deserved 
the  title  of  our  blessed  Lord's  forerunner,  upon  the 
account  of  his  preaching. 

2.  John  was  most  eminently  our  Lord's  forerun- 
ner, not  only  as  a  preacher,  but  as  a  baptist  too  ;  in 
that  his  baptism  was  a  solemn  rite  of  renouncing  sin ; 
in  that  it  was  a  profession  of  obedience  for  the  fu- 
ture ;  in  that  it  opened  the  way  for  a  more  perfect 
institution  of  the  like  nature  ;  in  that  it  exhibited 
Christ,  as  the  object  of  faith,  the  master  and  guide 
whom  men  ought  to  follow :  for  being  thus  bap- 
tized, they  were  thereby  led  and  consigned  over  to 
him ;  and  qualified  for  the  Christian  baptism,  which 
exceeds  that  other  in  dignity  and  eflScacy :  for  here 
the  Spirit  accompanieth  the  water.  This  confers 
by  Its  own  virtue,  actually  and  immediately,  the 
privileges  imparted  by  that,  accideatally  and  remote- 


them :  and  all  these  sayings  were  noised 
abroad  throughout  all  the  hill  country  of 
Judea,  And  all  they  that  heard  them, 
laid  them  up  in  their  hearts,  saying,  What 
manner  of  child  shall  this  be?  And  the 
hand  of  the  Lord  was  with  him.  And  his 
father  Zacharias  was  filled  v/ith  the  Holy 
Ghost,  and  prophesied,  saying.  Blessed  be  the 
Lord  God  of  Israel  ;  for  he  hath  visited  and 
redeemed  his  people,  and  hath  raised  up  an 
horn  of  salvation  for  us,  in  the  house  of  his 
servant  David ;  as  he  spake  by  the  mouth 
of  his  holy  prophets,  which  have  been  since 
the  world  began  :  that  we  should  be  saved 
from  onr  enemies,  and  from  the  hand  of  all 
that  hate  us  :  to  perform  the  mercy  promised 
to  our  fathers,  and  to  remember  his  holy 
covenant;  the  oath  which  he  s ware  to  our 

ly.  This  confirms  and  completes  that  pardon  of 
sins,  and  those  assistances  of  grace,  which  belong- 
ed to  no  antecedent  washings,  farther  than  as  they 
were  figures  of,  and  approaches  toward,  the  Chris- 
tian ;  which  is  therefore  by  way  of  distinction  and 
eminence  styled,  "the  washing  of  regeneration  and 
renewing  of  the  Holy  Ghost."  (Tit.  iii.  5.) 

3.  Let  us  now,  in  the  last  place,  observe  the 
Baptist  preparing  the  way  for  Christ,  in  some  re- 
markable circumstances  relating  to  his  person  and 
behaviour. 

The  first  of  these  is  his  being  foretold  by  the  an- 
cient prophet ;  both  as  to  the  character  he  should 
sustain,  and  as  to  the  successful  discharge  of  it. 
This  we  find  done  particularly,  by  Isaiah,  in  his 
fortieth,  and  by  Malachi,  in  his  third  and  fourth 
chapters :  passages  all  applied  to  John,  by  the  evan- 
gelists, and  by  our  blessed  Saviour  himself  (Matt, 
iii,  3 ;  Mark  i.  2,  3  ;  Luke  iii.  4,  5,  6 ;  Matt.  xi.  10. 
14;  xvii.  11,  12,  13.)  An  honour  so  uncommon, 
that  some  have  understood  him  to  be  entitled  "  more 
than  a  prophet,"  not  only  upon  the  account  of  his 
immediately  forerunning  our  Lord ;  but  because 
his  doing  so,  and  the  spirit  and  manner  in  which 
it  was  done,  were  thought  a  subject  worthy  ot 
former  and  long  distant  prophecies.  Add  to  this 
the  predictioh  of  his  conception,  birth,  name,  man- 
ner of  living,  and  ministry,  by  an  angel  sent  from 
heaven  for  that  purpose  :  the  same  angel  which  so 
quickly  after  brought  the  like,  but  more  joyful  mes- 
sage, concerning  our  Lord  himself  (Luke  i.  13, 
14,  15,  16,  17.  19.  26.)  The  particulars  of  both 
indeed  as  nearly  resemble  each  other,  as  it  is  pos- 
sible for  the  accounts  of  persons  so  distant  to  do 
So  circumstantial  in  this  respect  was  the  prepara- 
tion made  for  the  Son  of  the  great  God's  approach 
by  the  predictions  of  him,  than  whom  "  there  had 
not  been  a  greater  among  them  that  are  born  of 
women." 


SAINT  PETER'S  DAY. 


337 


father  Abraham,  that  he  would  grant  unto 
us  that  we,  being  delivered  out  of  the  hands 
of  our  enemies,  might  serve  him  without 
fear,  in  holiness  and  righteousness  before 
him,  all  the  days  of  our  life.  And  thou, 
child,  shalt  be  called  the  prophet  of  the  High- 
est :  ibr  thou  shalt  go  before  the  face  of  the 
Lord,  to  prepare  his  ways  ;  to  give  know- 
ledge of  salvation  unto  his  people  by  the  re- 
mission of  their  sins,  through  the  tender 
mercy  of  our  God  ;  whereby  the  day-spring 
from  on  high  hath  visited  us,  to  give  light 
to  them  that  sit  in  darkness,  and  in  the  sha- 
dow of  death,  to  guide  our  feet  into  the  way 

A  second  particular  ia  his  birth.  His  stock  was 
of  that  set  of  men,  whom  God  had  chosen  of  his 
own,  and  sanctified  for  the  nearest  approaches  to 
himself  in  the  priestly  office.  Luke  i.  5,  6.  Both 
his  parents  were  of  an  age  that  rendered  issue  un- 
expected ;  and  his  mother  besides  under  a  natural 
incapacity  from  her  youth.  So  that  this  child  was 
altogether  miraculous  ;  and,  as  such,  a  proper  fore- 
runner for  him,  who  was  born  of  a  pure  virgin, 
without  the  knowledge  of  man  :  because  the  sight 
and  certain  assurance  of  the  former  astonishing 
event  would,  when  rightly  considered,  dispose  to 
the  belief  of  the  latter.  That  this  was  one  intent 
and  use  of  it,  we  have  the  authority  of  an  angel  to 
instruct  us ;  who,  to  establish  the  Virgin's  faith, 
in  a  message  unaccountable  to  reason,  and  imprac- 
ticable to  nature,  urges  this  argument :  "  And  be- 
hold thy  cousin  Elizabeth,  she  hath  also  conceived 
a  son  in  her  old  age  ;  and  this  is  the  sixth  month 
with  her  who  was  called  barren.  For  with  God 
nothing  shall  be  impossible."  Luke  i.  36,  37. 

Thus,  after  a  long  dark  night  of  ignorance  and 
vice,  God  was  pleased  gradually  to  restore  light  to 
a  wretched  world.  The  law  and  the  prophets,  like 
the  glimmerings  of  the  twilight,  dawned  first.  The 
Baptist,  like  the  morning  star,  gave  notice  of  its 
approach  :  and,  in  proportion  as  this  disappeared, 
clear  day  came  on,  and  the  Sun  of  righteousness 
arose.  God  give  all  them,  who  live  under  his 
shine,  the  grace  to  "walk  as  children  of  light,"  and 
in  that  "  way  of  peace,"  for  "  guiding  their  feet  in 
which"  he  "visited  us  from  on  high."  Eph.  v.  8; 
Luke  i.  78,  79,  To  whom,  with  the  Father,  and 
the  Holy  Spirit,  three  persons  and  one  God,  be  all 
honour  and  glory  for  evermore.  Amen. 

Dean  Stanhope. 
(66.)  This  eminent  Apostle  was  born  at  Beth- 
saida,  a  town  of  Galilee,  (John  i.  44,)  being  by  pro- 
fession a  fisherman.  Matt.  iv.  18.  He  was  brother 
to  St.  Andrew,  and  his  elder  brother  most  proba- 
bly ;  because,  in  the  catalogue  of  the  Apostles,  he 
is  mentioned  before  him.  Matt.  x.  2.  The  Papists 
indeed  are  very  loth  to  allow  this  because  they 
43 


of  peace.  And  the  child  grew,  and  waxed 
strong  in  spirit ;  and  was  in  the  deserts  till 
the  day  of  his  showing  unto  Israel. 


Satnt  }^tuv'B  IBag.  (66.) 

The  Collect. 

O  ALMIGHTY  God,  who,  by  thy  Son 
Jesus  Christ,  didst  give  to  thy  apostle  Saint 
Peter  many  excellent  gifts,  and  commandedst 
him  earnestly  to  feed  thy  flock ;  make,  we 
beseech  thee,  all  bishops  and  pastors  diligent- 
ly to  preach  thy  holy  word,  and  the  people 

would  have  him  to  be  entitled  to  this  precedence  by 
his  pretended  supremacy  ;  and  -therefore  they  rely 
most  upon  the  authority  of  Epiphanius,  who  says  he 
was  younger  than  St.  Andrew.  But  the  Protes- 
tants bring  the  better  authorities  of  St.  Jerome  and 
St.  Chrysostom,  and  many  others,  who  assert,  that 
he  was  the  elder  brother.  He  had,  in  his  charac- 
ter, some  eminent  qualifications,  which  gave  him  a 
distinction  above  the  generality  of  the  apostles, 
though  not  what  the  Papists  pretend,  a  supremacy 
over  them.  He  was  the  first  of  the  Apostles  who 
publicly  professed  his  belief  of  the  divinity  of  our 
blessed  Lord,  (Matt.  xvi.  16  ;)  which  frank  declara- 
tion of  his  made  our  Saviour  promise  him,  that  his 
preaching  and  confession  should  be  a  principal 
foundation  of  the  Church  which  he  designed  to 
build.  He,  together  with  James  and  John,  had  a  par- 
ticular intimacy  with  our  blessed  Lord,  as  appears 
by  his  being  with  them  so  frequently  in  private. 
Matt.  xvii.  1 ;  Mark  ix.  2 ;  Matt.  xxvi.  37.  He  had 
a  mighty  zeal  for  his  Master,  which  prompted  him 
to  draw  his  sword  in  his  defence,  and  cut  off  Mal- 
chns's  ear,  (John  xviii.  26 ;)  but  withal  it  must  be 
said,  that  these  good  qualities  were  eclipsed  by  the 
cowardice  which  he  shewed  in  denying  his  Master. 
(Matt.  xxvi.  70,)  and  by  his  dissimulation  which 
he  used  in  complying  with  the  Jews  in  the  obser- 
vation of  their  ceremonies.  Gal.  ii.  11 — 14. 

After  our  Saviour's  ascension,  he  did  singular 
service  in  the  propagation  of  the  Gospel ;  he,  by 
one  sermon,  converted  three  thousand  souls.  Acts 
ii.  41.  He  was  sent  by  the  apostolical  college,  to- 
gether with  John,  to  confirm  the  new  converts  that 
Philip  had  gained  to  the  faith  in  Samaria,  which 
office  they  discharged  with  great  faithfulness,  (Acts 
viii.  17;)  though,  by  the  way,  this  mission  is  not 
very  consistent  with  the  supremacy  of  this  apostle 
which,  in  latter  ages,  has  been  pretended ;  for  such 
a  papal  authority  as  some  persons  would  vest  St. 
Peter  with,  could  hardly  have  brooked  to  have  been 
sent  upon  an  errand,  and  that  too  with  a  colleague 
intrusted  with  equal  powers  with  himself.  He  was 
imprisoned  by  Herod  about  the  year  of  Christ  44. 


338 


SAINT  PETER'S  DAY. 


obediently  to  follow  the  same,  that  they  may 
receive  the  crown  of  everiastintr  life,  tlirough 
Jesus  Christ  our  Lord.     Amen. 

For  the  Epistle.  Acts  xii.  1. 
ABOUT  that  time  Herod  the  king  stretch- 
ed forth  his  hands  to  vex  certain  of  the 
church.  Aiid  he  killed  James  the  brother 
of  John  with  the  sword.  And,  because  he 
saw  it  pleased  the  Jews,  he  proceeded  fur- 
ther to  take  Peter  also.  (Then  were  the 
days  of  unleavened  bread.)  And  when  he 
had  apprehended  him,  he  put  him  in  prison, 
and  dehvered  liim  to  four  quaternions  of 
soldiers,  to  keep  him  ;  mtendmg  after  Eas- 
ter to  hnng  him  forth  to  the  people.  Peter 
therefore  was  kept  in  prison  ;  bat  prayer 
was  made  without  ceasing  of  the  church 
unto  God  for  him.  And  when  Herod  would 
have  brought  him  forth,  the  same  night  Pe- 
ter was  sleeping  between  two  soldiers,  bound 
with  two  chains  ;  and  the  keepers  before  the 
door  kept  the  prison.  And  behold,  the  angel 
of  the  Lord  came  upon  him,  and  a  light 

and  v.-as  in  a  miraculous  manner  delivered  from 
thence  by  the  ministry  of  an  angeU  Acts  xii.  7. 
After  this,  when  the  apostles  divided  themselves 
to  preach  the  Gospel,  (if  we  may  credit  the  latter 
Greek  writers,)  he  constituted  a  Christian  Church 
at  Ca;sarea  Palestinse,  called  otherwise  Turris 
Stratonis;  from  thence  he  came  to  Sidon,  and 
placed  another  bishop  there :  he  next  converted 
many  of  the  inhabitants  of  Berytus,  another  town 
of  Phoenicia,  and  settled  a  bishop  likewise  in  that 
country  :  he  then  extended  the  Gospel  to  Biblos, 
another  city  of  Piioenicia  ;  after  that  to  TripoUs  ; 
next  to  Antandros,  a  town  of  Phrygia  :  proceeding 
to  the  island  of  Aradus,  to  Balanaia  and  Panta,  he 
carried  on  his  preaching  to  Laodica^a,  where  con- 
verting many,  and  curing  the  sick,  he  settled  a 
bishopric.  But  besides  St.  Peter's  preaching  in 
these  neighbouring  towns  of  Judea,  St.  Jerome 
says,  he  converted  many  to  the  faith  in  Pontus, 
Galatia,  Cappadocia,  Bithynia,  and  at  last  settled  a 
bishopric,  where  he  himself  some  time  presided  in 
Antioch.  Some  time  after  this  he  came  to  Rome, 
as  Eusebius,  Irenseus.  St.  Cyprian,  Lactantius,  and 
other  authors  relate  :  but  tnat  he  came  hither  in  the 
second  year  of  Claudius,  in  the  year  of  our  Lord 
45,  as  Eusebius,  in  his  Chronicoo,  sets  it,  can 
hardly  be  evinced.  When  he  and  St.  Paul  had  for 
a  considerable  time  preacned  here,  their  ministry  in 
the  Gospel  was  much  hindered  by  the  magical  arts 
of  Simon  the  magician.  This  was  the  cause,  as 
some  laterwriters  affirm,  of  St.  Peter's  being  thrown 
into  prison  at  Rome,  and  likewise  of  his  martyr- 
dom, Nero  taking  to  himself  the  affiront  which  was 
done  to  the  magicians,  which  sort  of  people  he  was 


I  shined  in  the  prison  :  and  he  smote  Peter  on 
the  side,  and  raised  him  up,  saying,  Arise  up 
quickly.  And  his  chains  fell  off  from  his 
hands.  And  the  angel  said  unto  him,  Gird 
thyself,  and  bind  on  thy  sandals  :  and  so 
he  did.  And  lie  saith  unto  him,  Cast  thy 
garment  about  thee,  and  follow  me.  And 
he  went  out  and  followed  him  ;  and  wist 
not  that  it  was  true  which  was  done  by 
the  angel  ;  but  thought  he  saw  a  vision. 
V\'hen  they  were  past  the  first  and  the  second 
ward,  they  came  unto  the  iron  gate  that 
leadeth  unto  the  city,  which  opened  to  them 
of  its  own  accord  :  and  they  went  out, 
and  passed  on  through  one  street,  and 
forthwith  the  angel  departed  from  him.  And 
when  Peter  was  come  to  himself,  he  said, 
Now  I  know  of  a  surety  that  the  Lord  hath 
sent  his  an^el,  and  hath  delivered  me  out  of 
the  hand  of  Herod,  and  from  all  the  expecta- 
tion of  the  people  of  the  Jews.  (67.) 

The  Gospel.     St.  3Iatt.  xiv.  13. 
"WHEN  Jesus  came  into  the  coast  of  Cac- 

particularly  fond  of.  St.  Peter  being  first  scourged, 
was  led  out  to  be  crucitied  upon  the  hill  called  Ja- 
niculus,  desiring  to  be  fastened  to  the  cross  with 
his  head  downwards,  alleging,  that  he  thought 
himself  unworthy  to  die  exactly  after  the  same  man- 
ner with  his  Lord. 

That  Peter  was  a  married  man,  is  mentioned  in 
Scripture,  his  wife's  mother  being  spoken  of  there, 
(Matt.  viii.  14;)  and  that  his  wife  suffered  martyr- 
dom, the  ancient  writers  do  affirm;  for  Clemens  of 
Alexandria  writes  thus  of  her :  '"  It  is  reported,  that 
St.  Peter,  when  he  saw  his  wife  drawn  to  execu- 
tion, rejoiced  at  her  being  called  to  so  great  an 
honour,  and  that  she  was  now  going  to  her  own 
home  :  that  he  exhorted  her  and  comforted  her, 
calling  her  bv  her  proper  name,  and  bidding  her  re- 
member her  Saviour ;  and  telling  her,  that  now 
she  was  going  to  be  married  in  heaven." 

Ih:  Nicholls. 

The  Epistle  for  this  day  gives  us  some  account 
of  the  sufferings  of  St.  Peter,  and  particularly  of  his 
imprisonment  by  Herod,  together  with  his  dehver- 
ance  from  it.  The  Gospel  acquaints  us  with  his 
doctrine  ;  and  particularly  with  the  famous  confes- 
sion of  his  faith  in  Christ,  together  with  the  sta- 
bility of  the  Christian  Church  founded  upon  it. 

Dr.  Hole. 

(67.)  From  the  narrative  in  this  portion  of  Scrip- 
ture arise  the  following  observations,  upon  which 
our  thoughts  may  be  usefully  employed. 

1.  We  have  in  this,  as  in  a  former  Herod,  a  tra- 
gical instance  of  the  abuse  of  power ;  and  of  the 
merciless  cruelty,  into  which  rulers  and  great  men 
are  betrayed  ;  when  once  they  let  go  the  reins  of 


SAINT  PETER'S  DAY. 


339 


sarea  Philippi,  he  asked  his  disciples,  saying, 
Whom  do  men  say  that  I,  the  Son  of  man, 
am  ?  And  they  said,  Some  say  that  thou 
art  John  the  Baptist ;  some,  Elias ;  and 
others,  Jeremias,  or  one  of  the  prophets.  He 
saith  unto  them,  But  whom  say  ye  that  I 
am?  And  Simon  Peter  answered  and  said, 
Thou  art  the  Christ,  the  Son  of  the  Hving 
God.  And  Jesus  answered  and  said  unto 
him,  Blessed  art  thou,  Simon  Barjona  :  for 

justice,  and  become  unsteady  in  the  measures  of 
government,  for  the  sake  of  envy,  ambition,  jeal- 
ousy, partiality,  or  any  other  corrupt  passion  what- 
soever. 

2.  Of  all  those  passions,  this  Scripture  points  us 
out  one  of  the  most  dangerous,  affectation  of  popu- 
larity and  applause.  With  this  the  deadly  poison 
is  generally  gilded  by  those,  who  would  insinuate 
mischief,  and  persuade  to  wicked,  because  accep- 
table methods.  It  was  because  the  death  of  James 
"  pleased  the  people,"  that  Herod  "  proceeded  far- 
ther to  take  Peter  also."  ver.  3.  Nor  is  this  any 
great  matter  of  wonder :  for  the  humours  of  the 
people  are  so  extravagant,  and  their  expectations  so 
unreasonable,  that  whosoever  takes  his  directions 
from  thence  is  the  greatest  of  slaves.  A  prince 
may  see  this,  and  repent  too  late,  and  wish  to  re- 
trieve his  liberty  ;  but,  except  resolution,  assisted 
by  the  grace  of  God  and  trust  in  his  protection  and 
assistance,  break  this  chain,  he  will  certainly  min- 
ister occasion  for  that,  which  is  my 

3.  Third  observation :  the  danger  and  misery  of 
going  past  retreat,  losing  all  remorse,  and  falling 
from  one  wickedness  to  another.  Herod  first  vexed 
some  private  Christians,  then  murdered  one  apos- 
tle ;  and,  after  that,  imprisoned  another,  with  in- 
tent to  give  him  no  better  quarter.  But  against 
these  melancholy  observations,  the  following  ver- 
ses help  us  to  set  another  most  comfortable  one. 
ver.  5 — 11. 

4.  The  wisdom,  I  mean,  and  goodness  of  that 
ever-watchful  Providence,  by  which  the  evil  de- 
signs of  such  wicked  men  are  disappointed,  and  his 
faithful  servants  wonderfully  preserved  from  them. 

5.  The  fifth  verse  instructs  us,  how  instrumen- 
tal the  intercessions  of  good  people  are  towards  pro- 
curing such  deliverances.  Mighty  indeed  is  the 
eflScacy  of  prayer,  when  unanimous  and  public ; 
especially  if  the  subject  matter  of  it  be  somewhat 
eminently  serviceable  to  the  glory  of  God,  and  the 
benefit  of  religion. 

6.  But  if  those  prayers  be  not  presently  success- 
ful, the  case  of  St.  Peter  forbids  us  to  despair. 
"  Prayer  was  made  without  ceasing  of  the  Church 
to  God  for  him,"  (ver.  5.  6  ;)  but  the  angel  was  not 
sent  for  his  release,  tUl  the  very  night  before  his  in- 


flesh  and  blood  hath  not  revealed  it  unto 
thee,  but  my  Father  which  is  in  iieaven. 
And  I  say  also  unto  thee,  that  thou  art  Peter, 
and  upon  this  rock  I  will  build  my  church  : 
and  the  gates  of  hell  shall  not  prevail  against 
it.  And  I  will  give  unto  thee  the  keys  of 
the  kingdom  of  heaven :  and  whatsoever 
thou  shalt  bind  on  earth,  shall  be  bound  in 
heaven  ;  and  whatsoever  thou  shalt  loose  on 
earth,  shall  be  loosed  in  heaven.  (68.)  L 

•      —  -  ^ 

tended  execution.  Thus  it  is  usual  with  God,  for 
the  clearer  illustration  of  his  mercy  and  power,  for 
the  exercise  of  his  servants  in  faith  and  patience, 
and  for  other  excellent  ends,  to  forbear  the  interpo- 
sition of  extraordinary  means  till  human  helps  and 
hopes  are  given  over. 

7.  As  the  season  proper  for  miraculous  opera- 
tions is,  when  ordinary  methods  prove  vain;  so, 
when  such  otherwise  inextricable  difficulty  is  over, 
that  season  is  at  an  end;  and  we  are  left  to  the 
use  of  common  means,  and  the  protection  of  a  com- 
mon Providence  again.  Thus  our  Lord  commands 
Jairus  to  preserve  the  life  of  his  daughter,  by  the 
usual  refreshments  of  nature,  which  nothing  less 
than  an  almighty  Power  had,  or  could  have  re- 
stored. Luke  viii.  55.  And  thus  the  angel  here, 
after  knocking  ofi"  St.  Peter's  chains,  unlocking  the 
prison-doors,  and  causing  the  city-gate  to  open  of 
its  own  accord,  leaves  him,  when  thus  set  at  large, 
to  provide  for  himself.  Acts  xii.  7,  8,  9,  10.  A 
plain  instance  of  our  duty,  to  be  diligent  in  the  use 
of  means,  when  put  into  our  hands  ;  and  not  to  ex- 
pect those  things  should  be  done  without  us,  which, 
by  the  due  use  of  prudence  and  industry,  we  are 
sufficiently  qualified  to  do  for  ourselves. 

Dean  Stanhope. 

(68.)  It  will  be  useful  to  point  out  a  few  infer- 
ences which  may  be  drawn  from  a  proprr  explana- 
tion of  our  Saviour's  promise  that  "  the  gates  of 
hell  shall  not  prevail  against  his  Church." 

And,  first,  from  hence  we  learn,  what  that 
Church  is,  to  which  the  promise  in  my  text  be- 
longs. The  term  Church  is  of  an  ambiguous  sig- 
nification. It  must  therefore  be  of  great  conse- 
quence to  fix  a  right  notion  of  it,  that  we  may  not 
suspect  the  truth  of  our  blessed  Master,  nor  bring 
the  punctual  performance  of  this  engagement  into 
question,  by  a  wrong  application  of  his  words. 

Sometimes  the  Church  signifies  the  elect ;  the 
"invisible  Church."  Against  this  Church  the  gates 
of  hell  do  not  prevail  indeed  :  but  the  promise  does 
not  seem  to  be  peculiar  to  them  only,  because  it 
supposes  some  marks,  whereby  we  may  discover 
who  are,  and  who  are  not,  the  persons,  to  whom  it 
is  made  good. 

Sometimes  again,  the  Church  signifies  that  com- 


340 


SAINT  JAMES  THE  APOSTLE. 


Saiint  Samcs  the  ^iJostlc.  (69.) 

The  Collect. 
GRANT,  0  merciful  God,  that  as  thine 

pany  of  men  who  live  in  the  outward  profession 
of  the  truth,  and  own  the  name  of  Christ  any- 
where in  the  world.  Now  their  doctrine  and  wor- 
ship being  open  and  observable,  such  as  they  may 
be  taken  notice  of  and  distinguished  by;  this  is,  in 
that  regard,  called  the  "  visible,"  and,  in  regard  of 
its  not  being  confined  to  any  limited  place,  it  is  also 
called  the  "  universal  Church." 

Sometimes  also  the  pEurticular  branches  of  this 
great  body  are  called  "  Churches ;"  as  St.  Paul 
mentions  "the  care  of  all  the  Churches,"  the 
Church  of  Jerusalem,  the  Church  of  Rome,  of 
Corinth,  of  Ephesus,  and  the  like.  In  this  last 
sense,  it  is  manifest,  the  promise  is  not  meant. 
For  those  Churches  mentioned  in  Scripture,  having 
some  of  them  revolted  from  the  doctrine  and  wor- 
ship of  Christ,  and  being  over-run  with  errors  and 
heresies,  destructive  of  the  first  and  fundamental 
articles  of  our  faith,  it  is  evident  that  the  gates  of 
hell  have  actually  prevailed  against  them.  So  that 
the  universal  and  visible  Church  is  plainly  that  so- 
ciety of  persons  concerned  here.  And  so  long  as 
the  Christian  religion  does  not  absolutely  disap- 
pear; so  long  as  there  are,  any  where,  men,  who 
continue  to  hold  all  the  necessary  and  essential 
points  implied  in  that  confession  of  St.  Peter,  that 
"Jesus  is  the  Christ,  the  Son  of  the  living  God," 
so  long  the  promise  is  made  good  still.  The  can- 
dle is  not  put  out,  though  the  candlestick  may  be 
removed  from  some  "  particular  visible  "  Churches, 
and  so  translated  out  of  one  country  or  province 
into  another. 

2.  Secondly,  this  promise  does  not  infer,  that  the 
Church  shall  always  continue  in  outward  peace 
and  splendour.  We  know,  at  the  beginning,  after 
our  Lord's  resurrection,  almost  the  whole  of  it,  the 
Church  representative  at  least,  was  contained  in 
that  single  upper  room,  where  the  disciples  as- 
sembl^ed  privately  for  fear  of  the  Jews.  (Acts  i.) 
And,  afterwards  during  the  primitive  persecutions, 
it  was  only  to  be  found  in  desarts,  and  mountains, 
and  caves  of  the  earth  :  among  such  persons,  who, 
to  avoid  the  rage  of  their  enemies,  served  God,  not 
in  temples  and  synagogues,  but  in  such  manner 
and  places  as  the  wisdom  of  the  serpent,  joined 
with  the  harmlessness  of  the  dove,  put  them  upon 
taking  shelter  in.  Therefore  the  character  of  the 
Church  is  not  its  being  countenanced  by  human 
laws,  and  protected  by  the  secular  arm  ;  it  lies  not 
in  the  multitude  of  its  professors,  nor  in  the  freedom 
of  its  worship  ;  but  in  the  truth  of  its  doctrine,  and 
the  sincerity  of  its  members. 

3.  Thirdly,  it  does  not  follow  from  hence,  that 


holy  apostle  Saint  James,  leaving  his  father 
and  all  that  he  had,  without  delay  was  obe- 
dient unto  the  calling  of  thy  Son  Jesus 
Christ,  and  followed  him;  so  we, forsaking  all 

the  Church  of  God  cannot  err.  For  as  men  may 
be  saved,  though  they  be  not  absolutely  void  of  all 
sin  ;  so  the  Church  may  continue  a  true  Church, 
though  it  be  not  totally  exempted  from  all  error. 
All  men,  as  such,  are  subject  to  mistakes  ;  but  all 
mistakes  do  not  overthrow  the  being  of  a  Church. 
Though  therefore  it  should  be  granted,  that  no  so- 
ciety of  men  ever  served  God  in  perfect  purity ; 
yet,  so  long  as  their  corruptions  did  not  overturn 
the  main  points  of  faith,  so  long  as  they  held  fast 
'•  the  form  of  sound  words,"  and  kept  to  the  founda- 
tion ;  such  errors  and  corruptions,  in  matters  of  less 
moment,  are  by  no  means  inconsistent  with  his 
promise.  For  the  "  gates  of  hell"  have  not  "pre- 
vailed," till  error  rides  triumphant,  and  draws  them 
off  from  the  belief  and  confession,  that  "  Jesus  is 
the  Christ,  the  Son  of  the  living  God."  From  hence 
I  argue, 

4.  Fourthly,  that  holding  communion  with  this 
or  that  particular  see,  or  set  of  men,  is  no  neces- 
sary quahfication  of  the  true  Church.  For  the 
truth  of  any  Church  lies  in  making  St.  Peter's  con- 
fession, and  holding  communion  Avith  pastors  duly 
qualified,  according  to  Christ's  ordinance,  to  ad- 
minister the  word  and  sacraments  to  the  people. 
And  they,  who  continue  to  hold  his  doctrine,  and 
this  communion,  though  they  may  see  good  cause  to 
separate  from  some  practices,  which  they  think  by 
necessary  consequence  destructive  of  the  faith,  are 
yet  truly  members  of  Christ's  Church,  let  them  hold 
outward  communion  with  any  particular  Chris- 
tian bishop,  or  regularly  constituted  Church  what- 
soever. 

Lastly,  this  should  be  a  warning  to  us,  to  pre- 
pare for  difficulties  and  trials,  and  to  resolve  against 
falling  from  our  own  steadfastness.  The  kingdom 
of  Christ  and  that  of  the  devil  are  described  as  two 
societies  ever  at  war  with  one  another.  And 
therefore  every  one,  who  hath  listed  himself  under 
Christ's  banner,  should  provide  for  engaging  every 
hour,  and  fight  manfully  against  sin.  the  world,  and 
the  devil.  We  should  all  pray  most  earnestly  to 
God  for  the  assistance  of  his  grace ;  we  should 
seek  and  love  the  truth ;  we  should  all  pursue  the 
things  that  make  for  peace,  and  wherewith  one 
may  edify  another;  we  should  hold  fast  to  the 
Church,  of  which  we  are  members,  and  not  con- 
tent ourselves  with  beheving,  but  be  sure  to  live 
up  to  what  we  are  taught :  always  remembering, 
that,  so  long  as  we  continue  honest  inquirers,  zeal- 
ous professors,  and  holy  livers,  though  God  may 
suffer  us  in  some  points  to  be  mistaken,  yet  his 
goodness  will  not  suffer  us  to  perish,  nor  to  err 


SAINT  JAMES  THE  APOSTLE. 


341 


worldly  and  carnal  affections,  may  be  ever- 
more ready  to  follow  thy  holy  command- 
ments, through  Jesus  Christ  our  Lord.  Amen. 

For  the  Epistle.    Acts  xi.  27,  ajid  part  of 
chapter  xii. 

IN  those  days  came  prophets  from  Jeru- 
salem unto  Antioch.  And  there  stood  up 
one  of  them  named  Agabus,  and  signified  by 
the  Spirit  that  there  should  be  great  dearth 
throughout  all  the  world  :  which  came  to 
pass  in  the  days  of  Claudius  CsBsar,  Then 
the  disciples,  every  man  according  to  his 
ability,  determined  to  send  relief  unto  the 

fatally ;  and  that  the  only  means  to  triumph  and 
obtain  the  crown  of  righteousness,  is  to  "  live  so- 
berly, justly,  and  godly  in  this  present  world,  and 
to  continue  Christ's  faithful  soldiers  and  servants 
unto  our  lives'  end."  Dean  Stanhope. 

(69.)  St.  James  the  Great,  or  the  Elder,  was 
one  of  the  sons  of  Zebedee,  and  brother  to  St.  John. 
His  mother's  name  was  Mary,  otherwise  called 
Salome,  a  kinswoman  of  the  blessed  Virgin.  This 
was  she  that  came  to  our  Saviour  with  a  petition 
in  behalf  of  her  two  sons  James  and  John,  that  one 
might  sit  on  his  right  hand,  and  the  other  on  his 
left,  in  the  kingdom  of  heaven,  (Matt.  xx.  21.) 
That  this  importunity  did  not  proceed  so  much 
from  the  fondness  of  the  mother,  as  from  the  am- 
bition of  her  two  sons,  whilst  they  kept  their  un- 
corrected nature,  not  yet  sufRciently  cultivated  by 
the  Gospel  doctrine,  is  plain  ;  because  our  Saviour 
directs  himself  to  them,  as  well  knowing  it  was 
they  that  had  put  her  upon  this  unreasonable  peti- 
tion ;  "  Ye  know  not  what  ye  ask ;  are  ye  able  to 
drink  of  the  cup  that  I  drink  of?"  &c.  Another 
instance  of  the  ungoverned  passions  of  these-  two 
disciples,  and  which  the  evangelical  goodness  and 
wisdom  taught  by  our  Lord  had  not  sufficiently  re- 
strained, was  their  calling  for  fire  from  heaven  to 
fall  upon  the  Samaritans,  because  of  their  inhos- 
pitable treatment  of  our  blessed  Lord,  as  Elijah 
had  done  before  on  the  like  occasion.  For  which 
indiscreet  and  furious  zeal  our  blessed  Lord  gently 
rebukes  them,  telling  them,  that  they  knew  not 
what  "  manner  of  spirit "  they  were  acted  by  :  this 
i- V  cruel  imprecation  did  most  certainly  shew,  they 
'  were  not  led  by  that  gentle  spirit  which  he  had 

taught  them ;  for  he  came  among  them,  not  to 
teach  them  by  a  cruel  and  bigotted  zeal  to  take 
away  men's  lives,  but  his  chief  message  into  the 
world  was  to  save  them.  (Luke  ix.  55.)  The 
Spaniards  have  a  notion,  that,  after  our  Saviour's 
ascension,  he  came  to  preach  in  their  country, 
upon  which  account  he  is  acknowledged  the  tute- 
lar saint  of  Spain ;  but  that  is  a  story  raised  with- 
out any  ground,  no  ancient  author  making  mention 


brethren  which  dwelt  in  Judea,  Which 
also  they  did,  and  sent  it  to  the  elders  by  the 
hands  of  Barnabas  and  Saul.  Now  about 
that  time  Herod  the  kins:  stretched  forth  his 
hands  to  vex  certain  of  the  Church..  And 
he  killed  James  the  brother  of  John  with 
the  sword.  And,  because  he  saw  it  pleased 
the  Jews,  he  proceeded  further  to  take  Peter 
also.  (70.) 

The  Gospel.     St.  Matt.  xx.  20. 

THEN  came  to  him  the  mother  of  Zebe- 
dee's  children,  with  her  sons,  worshipping 
him,  and  desiring  a  certain  thing  of  him. 

thereof,  and  it  does  not  appear  that  this  apostle 
ever  stirred  out  of  Judea  during  his  life,  he  under- 
going martyrdom  there  very  early  :  for  he  was 
killed  by  Herod,  in  the  second  year  of  Claudius, 
about  eight  years  after  Christ's  ascension.  He 
was  the  first  of  the  apostles  that  suflfered  martyr- 
dom, being  brought  to  that  trial  by  the  wicked  vain- 
glory of  Herod  Agrippa,  who,  being  newly  ad- 
vanced to  his  kingdom,  was  willing  to  do  some 
popular  act  to  please  the  generality  of  the  Jewish 
people,  who,  being  managed  by  the  priests,  had  con- 
ceived a  great  hatred  against  the  Christians ;  which 
he  taking  notice  of,  thought  he  could  not  do  them 
a  more  obliging  favojdr,  than  to  slay  before  their 
faces  one  of  the  chief"  teachers  of  this  new  sect. 
This  was  the  occasion  of  the  martyrdom  of  this 
blessed  saint.  Eusebius  relates  this  particular  cir- 
cumstance at  his  martyrdom,  out  of  Clement  of 
Alexandria ;  Clement,  in  his  aforesaid  book,  asserts 
a  very  memorable  story  of  St.  James,  which  he 
tells  of  as  a  tradition  handed  down  from  his  ances- 
tors ;  namely,  "  That  the  person  who  had  given 
in  information  against  St.  James,  and  had  been 
witness  against  him  at  his  trial,  when  he  saw  him 
so  readily  laying  down  his  life  for  Christ,  he  like- 
wise confessed  himself  a  Christian,  and  so  they 
both  together  were  led  to  execution.  St.  James, 
for  some  little  time  revolving  in  his  mind  the 
strangeness  of  this  accident,  accosts  him  with  this 
evangelical  salutation,  "  Peace  be  to  you  ;"  and  he 
kissed  him,  and  so  they  both  were  beheaded  to- 
gether. Dr.  NichoUs. 

The  Collect  for  the  day  reminds  us  of  this  holy 
apostle's  leaving  all  that  he  had,  that  he  might  be- 
come a  follower  of  Christ ;  and  teaches  us  to  pray 
in  suitable  terms.  The  Epistle  gives  us  a  far- 
ther proof  of  his  sincerity  in  submitting  to  die  for 
his  Christian  profession.  The  Grospel  records  a 
very  inconsiderate  request  preferred  to  our  blessed 
Saviour;  and  his  answer  to  it. 

Dr.  Hole,  Dean  Stanhope. 

(70)  Upon  the  subject  of  this  Epistle  see  the 
comment  on  that  for  St.  Peter's  day. 


342 


SAINT  JAMES  THE  APOSTLE. 


And  he  said  unto  her,  What  wilt  thou  ?  She 
saith  unto  him,  Grant  that  these  my  two  sons 
may  sit,  the  one  on  thy  right  hand,  and  the 
other  on  the  left,  in  thy  kingdom.  But  Je- 
sus answered  and  said.  Ye  know  not  what 
ye  ask.  Are  ye  able  to  drink  of  the  cup 
that  I  shall  drink  of,  and  to  be  baptiz- 
ed with  the  baptism  that  I  am  baptized 
with  ?  They  say  unto  him,  We  are  able. 
And  he  saith  nnto  them,  Ye  shall  drink  in- 
deed of  my  cup,  and  be  baptized  with  the 
baptism  that  I  am  baptized  with  ;  but  to  sit 
on  my  risht  hand,  and  on  my  left,  is  not 
mine  to  give  ;  but  it  shall  be  given  to  them  for 

(71.)  We  are  here  informed,  that  the  mother  of 
Zebedee's  children,  together  with  her  two  sons, 
James  and  John,  entertaining  a  very  mistaken  no- 
tion of  Christ's  kingdom,  besought  our  Lord,  that 
when  he  should  enter  upon  it,  (which  they  seem 
to  think  would  immediately  follow  his  resurrection, 
foretold  at  the  nineteenth  verse,)  these  two  apostles 
might  have  the  privilege  of  being  next  in  honour 
to  this  king  himself.  To  this  our  blessed  Lord  re- 
plies, that,  "  they  knew  not  what  they  asked*" 
ver.  22.  Their  apprehensions(that  is)  of  the  king- 
dom of  the  Messias,  so  often  spoken  of  by  the  pro- 
checies  of  old,  were  gross,  and  low,  and  carnal. 
For,  as  his  kingdom  was  not  of  this  world,  so  nei- 
ther should  the  manners  and  advantages  of  it  hold 
any  such  proportion  or  resemblance  to  those  upon 
earth,  as  they  fondly  imagined.  Himself  was  not 
to  acquire  and  possess  this  crown,  by  wars  and 
triumphs,  and  common  conquests ;  but  by  sufferings, 
and  shame,  exceeding  great  hardships,  and  univer- 
sal malice  and  contempt.  And  since  his  servants 
must  follow  his  example,  as  well  in  the  methods  of 
obtaining  honoiir,  as  in  the  nature  of  the  honours 
appointed  for  their  recompense  ;  he  inquires  w^he- 
ther  they  were  content,  and  qualified  to  accept  the 
advantage  they  ignorantly  desired,  upon  such  hard 
conditions.  They  with  a  hasty  zeal,  natural  to 
men  eager  in  their  wishes,  and  liberal  in  promising 
what  great  things  they  would  do,  answer,  that  they 
were  ready  to  do  and  suffer  any  thing,  and  had  not 
the  least  distrust  of  their  own  performance. 
Whereupon  our  Lord  tells  these  bold  undertakers, 
they  should  be  taken  at  their  v/ord ;  and,  in  pro- 
portion to  their  making  it  good,  they  should  not  fail 
to  be  considered  for  their  pains  and  fidehty. 
"Jesus  answered  and  said.  Ye  know  not  what  ye 
ask.  Are  ye  able  to  drink  of  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with  the  baptism  that 
I  am  baptized  with  ?  They  say  unto  him.  We 
are  able.  And  he  saith  unto  them,  Ye  shall  indeed 
drink  of  my  cup.  and  be  baptized  with  the  baptism 
that  I  am  baptized  with  ;  but  to  sit  on  my  right 
hand,  and  on  my  left,  is  not  mine  to  give  :  but "  it 


whom  it  is  prepared  of  my  Father.  And 
vv'hen  the  ten  heard  it,  they  were  moved  with 
indignation  a2;ainst  the  two  brethren.  But 
Jesus  called  them  unto  him,  and  said,  Ye 
know  that  the  princes  of  the  Gentiles  exer- 
cise dominion  over  them,  and  they  that  are 
great  exercise  authority  among  them.  But 
it  shall  not  be  so  among  you  :  but  whoso- 
ever will  be  great  among  you,  let  him  be 
your  minister  ;  and  whosoever  will  be  chief 
among  you,  let  him  be  your  servant :  even 
as  the  Son  of  man  came  not  to  be  minister- 
ed unto,  but  to  minister,  and  to  give  his  life 
a  ransom  for  many.  (71.) 

shall  be  given  to  them,  "for  whom  it  is  prepared  of 
my  Father."  ver.  22,  23.  Little  doubt  can  be  made, 
but  the  true  importance  of  which  words  is  neither 
more  nor  less  than  this,  that  the  sincerity  and  abilhy 
of  these  two  apostles  should  be  brought  to  the  trial, 
by  Providence  ordering  matters  so,  that  they  should 
be  conformed  to  the  example  of  their  Master,  and 
sufier  bitter  things  for  the  honour  and  confirmation, 
and  great  advantage  of  the  Christian  religion,  as 
Jesus  had  done  before  them. 

This  prediction,  or  promise,  call  it  which  you 
will,  was  literally  and  punctually  fulfilled  in  St. 
James,  to  the  honour  of  whose  memory  this  festival 
is  designed  ;  the  Epistle  for  tlie  day  informing  us, 
that,  when  the  malice  of  Herod  had  instigated  him  to 
vex  certain  of  the  Church,  the  storm  fell  upon  this 
eminent  person  particularly  ;  and  when  that  tyrant 
killed  him  with  the  sword,  then  did  he,  in  the  highest 
sense  of  the  words,  "drink  of  his  Lord's  cup,"  and 
was  "  baptized  with  the  same  baptism"  that  "he 
had  been  baptized  with."  Acts  xii.  1,  2. 

Respecting  St.  John,  the  other  son  of  Zebedee 
concerned  here.  Scripture  indeed  is  silent,  as  to 
the  manner  of  his  death.  But,  since  the  cup  and 
baptism  imply  persecutions  and  affiictions,  even 
short  of  death,  the  same  honour  cannot  be  de- 
nied to  St.  John,  who,  as  St.  Luke  informs,  was  both 
"scourged"  and  "imprisoned"  by  the  council  at 
Jerusalem;  (Acts  v.  18.40;)  and  afterwards  (as 
himself  says)  banished  into  the  "  Isle  of  Patmos, 
for  the  word  of  God,  and  for  the  testimony  of  Jesus 
Christ."  Rev.  i.  9.  Besides  that  ecclesiastical  his- 
tory mentions  his  being  put  into  a  cauldron  of  hot 
oil,  by  the  barbarity  of  the  proconsul  at  Ephesus, 
under  Domitian.  And  certainly,  that  man  may 
with  great  justice  be  esteemed  a  martyr,  who  had 
undergone  such  tortures,  as  nothing  less  than  a 
miracle  could  have  supported  his  life  under,  or  de- 
livered him  from. 

Thus  much  shall  suflace  for  explaining  the  "  cup  " 
and  the  "  baptism  "  meant  here.  But  it  is  of  no 
less  importance,  to  be  truly  informed  concerning 
another  passage  now  before  us,  which  is,  how  our 


SAINT  BARTHOT.OMEW  THE  APUSTlE. 


343 


Saint  Bartholojncijj  tin  ^^lostle.  (72.) 

The  Colled. 
0  ALMIGHTY  and  everlasting   God, 

Saviour  meant,  that  "  sitting  on  his  right  hand  and 
left  hand  was  not  his  to  give,  but  it  should  be  given 
to  them  for  whom  it  is  prepared  of  the  Father." 

The  meaning  whereof  is  by  no  means,  what 
some  adversaries  to  the  divinity  of  our  blessed  Sa- 
viour would  infer  from  it ;  that  to  distribute  rewards 
in  the  kingdom  of  glory  is  a  prerogative  peculiar  to 
the  Father  alone,  and  such  as  no  way  belongs 
to  the  Son.  For  this  Son  is  that  very  Lord,  whom 
St.  Paul  calls  the  "  righteous  Judge,"  that  "  shall 
give  a  croAvn  of  righteousness  to  all  that  love  his 
appearing."  He  is  that  King,  "  who  shall  separate 
the  sheep  from  the  goats,  and  reward  every  man 
according  to  his  works*"  2  Tim.  iv.  8  ;  Matt.  xxv. 
31,  &c.  xvi.  27.  But  the  design  of  this  passage  is 
to  shew,  that  those  rewards  shall  not  be  distributed, 
upon  such  considerations,  and  in  such  manner,  as 
these  petitioners  vainly  supposed.  To  which  pur- 
pose we  may  take  notice,  that  those  words,  "it 
shall  be  given  to  them,"  are  in  a  different  character 
in  the  Bible  ;  which  is  a  mark  of  their  not  being 
in  the  original,  but  only  a  supplement  made  by 
the  translators.  So  that  the  "  sitting  on  the  right 
hand  and  on  the  left,"  the  honours  and  degrees  of 
happiness,  are  not  the  Son's  to  give,  in  the  sense 
these  apostles  fancied ;  that  is,  he  does  not  give 
them  absolutely  and  arbitrarily  ;  he  is  not  led  by  par- 
tiality and  fondness,  or  respect  of  persons  ;  he  is  not 
carried  by  humour,  or  vanquished  by  the  impor- 
tunity of  friends  and  suitors,  as  earthly  princes  are  ; 
but  he  is  limited  by  the  considerations  of  equity 
and  strict  justice,  from  which  it  can  never  be  con- 
sistent with  the  perfections  of  his  nature  to  depart. 
This  then  is  the  purport  of  the  words,  "  To  sit  on 
my  right  hand  and  on  my  left  is  not  mine  to  give, 
hut,"  or  except,  to  them  alone  "  for  whom  it  is  pre- 
pared of  my  Father."  And,  since  we  are  so  per- 
fectly assured,  both  from  the  nature  of  God,  and 
from  express  revelation,  that  "  every  man  shall  at 
the  last  day  receive  according  to  the  things  done 
in  his  body  ;"  it  follows,  that  these  are  "  prepared  " 
for  those  who  do  most  to  obtain  them.  That  is, 
every  Christian  shall  then  be  exalted  to  a  higher 
degree  of  bliss  and  glory;  in  proportion  as  he  hath 
drunk  deeper  of  Christ's  cup.  As  his  humility,  his 
obedience,  his  sufferings,  his  patience,  and  his 
meek  disposition,  have  brought  him  to  a  nearer 
conformity  with  his  Master :  so  shall  he  be  consid- 
ered, and  be  placed  nearer  him  in  happiness. 

And  thus  this  answer  explains  and  confirms  the 
parable  in  the  beginning  of  the  chapter.  There 
the  labourers  in  the  vineyard,  whose  work  one 
hour  bad  expressed  an  equal  diligence   to  theirs 


i.^) 


who  didst  give  to  thine  apostle  Bartholomew 
grace  truly  to  believe  and  to  preach  thy 
word  ;  grant,  we  beseech  thee,  unto  thy 
Church,  to  love  that  word  which  he  believ- 

who  were  hired  sooner,  were  in  their  pay  likewise 
made  equal  to  them,  who  "  had  borne  the  burthen 
and  heat  of  the  day."  The  apostles,  and  primitive 
Christians,  in  like  manner,  they,  who  had  the  ad- 
vantage of  conversing  personally  with  Christ,  or 
who  actually  laid  down  their  lives  for  him,  shall  in 
no  degree  have  the  advantage  of  any  other  Chris- 
tians, whose  zeal  and  pious  disposition,  obedience 
and  sufferings,  have  set  them  upon  the  same  foot 
of  fidelity,  and  fervency,  and  undaunted  love  of 
him  and  his  truth.  Dean  Stanhope. 

(72.)  St.  Bartholomew  is  reckoned  in  the  cata- 
logue of  the  apostles,  which  is  given  by  St.  Mat- 
thew, X.  3  ;  St.  Mark,  iii.  14 ;  and  St.  Luke,  vi. 
14  ;  Acts  i.  13.  But  his  name  not  being  mention- 
ed by  St.  John,  but  several  things  being  recorded 
by  him  of  another  disciple  who  is  called  Nathanael, 
of  whom  there  is  a  perfect  silence  in  the  other 
Evangelists,  it  has  made  some  persons  think,  that 
Nathanael  and  Bartholomew  is  the  same  person. 
This  opinion,  as  far  as  I  can  find,  was  unknown  to 
the  ancient  writers  of  the  Church:  the  first  author 
that  is  to  be  met  with,  who  espoused  this  notion, 
is  Rupertus,  who  wrote  about  the  year  1130,  and 
is  followed  therein  by  Tostatus,  and  by  many  learned 
men  after  them.  They  give  several  reasons,  not 
altogether  improbable,  why  the  same  person  is  to 
be  understood  by  these  two  names ;  because  the 
evangelists,  who  writ  the  catalogues,  join  Philip 
and  Bartholomew  together,  as  John  does  Philip 
and  Nathanael;  because,  the  vocation  of  all  the 
apostles  being  recorded,  there  is  no  calling  of 
Bartholomew  mentioned,  unless  that  of  Nathanael 
be  it;  because  the  other  three  evangelists  make 
mention  of  Bartholomew,  and  not  of  Nathanael, 
and  St.  John  makes  mention  of  Nathanael,  and  not 
of  Bartholomew  ;  which  is  hardly  to  be  accounted 
for,  unless  they  were  the  same  person  ;  because  St. 
John  makes  mention  of  Nathanael  as  one  of  the 
apostles,  (John  xxi,  2,)  and  his  character  is  not 
agreeable  to  any  of  the  apostles,  unless  it  be  Bar- 
tholomew; because  Bartholomew  is  not  a  proper 
name,  but  is  as  much  as  the  son  of  Tolmai,  in  the 
same  manner  as  Peter,  whose  name  was  Simon, 
is  called  Barjona.  There  is  not  much  to  be  said 
against  the  cogency  of  these  reasons,  but  this 
opinion  is  but  late  in  the  Church,  the  ancient  fa- 
thers being  of  another  opinion.  Nay,  if  Bartholo- 
mew be  but  a  patronymical  name,  then  this  saint 
appears  to  be  the  son  of  Tolmai,  or  of  a  family 
which  bore  that  name  among  the  Jews  ;  for  Jose- 
phus,  in  his  Antiquities,  mentions  one  Tholomseus. 

He  is  recorded  by  the  ancients  to  have  preached 


344 


SAINT  BARTHOLOMEW  THE  APOSTLE. 


ed,  and  both  to  preach  and  receive  the  same, 
through  Jesus  Christ  our  Lord.     Amen. 

For  (he  Epistle.     Acts  v.  12.  (73.) 

BY  the  hands  of  the  apostles  were  many- 
signs  and  wonders  wrought  among  the  peo- 
ple ;  (and  they  were  all  with  one  accord  in 
Solomon's  porch.  And  of  the  rest  durst  no 
man  join  himself  to  them  ;  but  the  people 
magnified  tliem.  And  believers  were  the 
more  added  to  the  Lord,  multitudes  both  of 
men  and  women :)  Insomuch  that  they 
brought  forth  the  side  into  the  streets,  and 
laid  them  on  beds  and  couches,  that  at  least 
the  shadow  of  Peter  passing  by  might  over- 
shadow some  of  them.     There  came  also  a 

the  Gospel  in  the  greater  Armenia,  and  to  have  con- 
verted the  Lycaonians  to  Christianity.  Others  say 
he  preached  to  the  xllhanians,  a  people  upon  the 
Caspian  sea.  Origen  and  Socrates  write,  that  he 
preached  likewise  in  India.  But,  that  he  preached 
the  Gospel  in  the  Indies,  is  a  truth  which  is  most 
evidently  confirmed  by  the  testimony  of  Pantaenus, 
the  famous  Christian  philosopher,  who  was  master 
of  the  Christian  University  at  Alexandria  about 
the  year  ISO ;  but,  resolving  to  take  upon  him  the 
office  of  a  missionary,  went  and  preached  the  Gos- 
pel in  India,  and  after  some  time,  returning  home 
safe  to  Alexandria,  he  made  this  report  concerning 
his  mission  ;  that  he  found  in  the  hands  of  some  of 
the  Indians,  St.  Matthew's  Gospel  in  Hebrew, 
which  was  brought  among  them  by  St.  Bartholo- 
mew, and  that  the  original  book  was  kept  among 
them  to  that  day. 

Some  more  modern  authors  relate,  that  he  was 
crucified,  like  St.  Peter,  with  his  head  downwards; 
others,  that  he  was  flayed  alive ;  which  last  ac- 
count is  most  probable,  crucifixion  being  a  Roman 
punishment;  and  since  it  is  not  recorded,  that  he 
ever  returned  from  among  the  barbarous  Indians, 
excoriation  was  a  death  which  was  most  likely  to 
be  inflicted  by  the  rude  cruelty  of  those  savages. 

Dr.  Nicholls. 
The  Collect  for  this  day  takes  notice  of  God's 
"giving  grace  to  this  apostle  truly  to  believe  and  to 
preach  his  word  ;"  which  he  did,  with  great  fidelity 
and  success,  in  the  countries  of  India  and  Ethiopia, 
together  with  the  western  and  northern  parts  of 
Asia  ;  where  he  was  a  great  instrument  of  rooting 
out  idolatry,  and  planting  the  Gospel  among  them. 
And  from  thence  we  are  taught  to  pray,  that  God 
would  grant  to  his  Church  "  grace,  to  love  the  word 
which  he  believed,  and  to  receive  the  doctrine 
which  he  preached  :"  by  his  example  firmly  ad- 
hering to  it,  and  persevering  in  it  even  unto  the 
end.  The  Epistle  for  the  day  speaks  of  the  many 
miracles  and  wonderful  works  done  by  the  apos- 


multitude  out  of  the  cities  round  about  unto 
Jerusalem,  bringing  sick  folks,  and  them 
which  were  vexed  with  unclean  spirits  ;  and 
they  were  healed  every  one. 

The  Gospel.     St.  Luke  xxii.  24. 

AND  there  was  also  a  strife  among  them, 
which  of  them  should  be  accounted  the 
greatest.  And  he  said  unto  them,  The  kings 
of  the  Gentiles  exercise  lordship  over  them ; 
and  they  that  exercise  authority  upon  them 
are  called  benefactors.  But  ye  shall  not  be 
so  :  but  he  that  is  greatest  among  you,  let 
him  be  as  the  younger  ;  and  he  that  is  chief, 
as  he  that  doth  serve.  For  whether  is  great- 
er, he  that  sitteth  at  meat,  or  he  that  serveth  ? 

ties,  of  whom  St.  Bartholomew  was  one,  for  the 
confirmation  of  the  truths,  which  they  delivered. 

Dr.  Hole. 

(73.)  The  Epistle  for  the  day  contains  the  divine 
testimony  given  to  confirm  the  apostles'  doctrine,  by 
the  many  signs  and  wonders,  which  they  did  among 
the  people  ;  and  which  carried  with  them  such  con- 
viction, as  to  convert  the  world  to  the  belief  of  it. 

This  aSbrds  a  seasonable  occasion  to  remark, 
that,  ujjon  all  extraordinary  and  new  discoveries  of 
God's  will  to  mankind,  recorded  in  Scripture,  it 
appears  tohave  been  his  constant  usage  to  strength- 
en their  authority  by  miracles.  The  power  of  work- 
ing these  was  usually  imparted  to  the  persons  whom 
he  thought  fit  to  employ  as  instruments,  for  publish- 
ing those  discoveries  to  the  world.  In  proof  of  this 
there  is  no  need  to  labour ;  the  whole  historical 
pan  of  the  Old  and  New  Testament  bears  clear 
and  ample  testimony  to  it.  For,  from  the  very  first 
call  of  Abraham,  out  of  a  country  overrun  with, 
idolatry  and  blind  superstition,  down  to  the  latest 
memorials  of  St.  Paul  and  the  other  apostles,  the 
narrative  of  two  thousand  years'  transactions 
abounds  with  instances  of  this  kind,  so  very  nu- 
merous, that  it  were  an  undertaking  almost  as  end- 
less as  it  is  superfluous  but  barely  to  repeat  them. 

2.  Second  place.  That  there  are  few  things, 
wherein  mankind  seem  to  be  more  agreed,  than  in 
the  acknowledgment  and  acceptance  of  miracles, 
as  an  authentic  and  indisputable  testimony,  that 
the  persons  entrusted  with  such  power  were  em- 
ployed by  God.  This  sense  of  the  thing  appears 
from  the  confession  and  practice,  not  of  such  only, 
upon  whom  the  acknowledgment  of  the  true  God, 
and  the  prejudices  of  education,  might  be  pretend- 
ed to  have  influence,  but  of  heathens  and  idolaters 
too.  Thus  Pharaoh's  magicians  confess  the  mira- 
cles of  Moses  and  Aaron  to  be  "  the  finger  of 
God."  (Exod.  viii.  19.)  Thus,  in  the  controversy 
between  Elijah  and  the  priests  of  Baal,  it  was 
without  any  difficulty  accepted,  as  a  fair  proposal, 


SAINT  MATTHEW  THE  APOSTLE. 


345 


is  not  he  that  sitteth  at  meat  ?  but  I  am 
among  you  as  he  that  serveth.  Ye  are 
they  which  have  continued  with  me  in  my 
tempteitioiis.  And  I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  appointed  unto 
me  :  th;it  ye  may  eat  and  drink  at  my  table 
m  my  kingdom,  and  sit  on  thrones,  judging 
the  twelve  tribes  of  Israel.  (74.) 

that  he,  who,  answered  by  "  fire  from  heaven," 
should  be  unanimously  served  and  worshipped ; 
and  accordingly,  upon  that  prophet's  sacrifice  being 
consumed,  the  cause  was  immediately  yielded. 
For  "  all  the  people,  when  they  saw  it,  fell  on  their 
faces,  and  said,  The  Lord  he  is  the  God,  The  Lord 
he  is  tlie  God."  (1  Kings  xviii.  24-  39.)  Thus 
Elisha  desires  Naaman  the  Syrian  might  be  sent 
to  him,  that  his  miraculous  recovery  from  leprosy 
might  make  him  know  there  "  was  a  God  in  Israelj" 
(2  Kings  V.  8.)  And  this  effect  it  had,  as  appears 
by  his  solemn  declaration,  "that  he  would  thence- 
forth offer  neither  burnt-offering  nor  sacrifice  unto 
other  gods,  but  unto  the  Lord/  (ver.  17.)  Thus 
again  Nehuchadnezzar,  and  after  him  Darius,  was 
so  effected  with  the  wonderful  deliverance  of  the 
three  children,  and  Daniel,  as  presently  to  reverse 
their  impious  decrees,  to  put  to  death  the  advisers 
of  their  punishment,  to  advance  these  peculiar  fa- 
vourites of  heaven  to  the  highest  trusts,  and  to  en- 
join the  worship  of  the  only  true  God,  by  a  most 
solemn  ordinance,  to  take  place  throughout  their 
whole  dominions.  (Dan.  iii.  vi.)  Can  we,  after  all 
this,  think  it  strange,  that,  in  a  country  so  much 
better  informed,  so  much  more  accustomed  to 
events  of  this  kind,  a  learned  ruler  of  the  Jews 
should  in  these  terms  accost  our  blessed  Lord, 
"  Rabbi,  we  know  that  thou  art  a  teacher  come 
from  God;  for  no  man  can  do  these  miracles  that 
thou  doest,  except  God  be  Avith  him  ?"  (John 
iii.2.) 

I  forbear  sundry  other  passages  to  the  same  ef- 
fect, presuming  that  these  suffice  to  make  it  plain, 
how  received  a  testimony  this  of  miracles  was,  and 
what  success  it  hath  used  to  meet  with,  in  all  ages 
and  parts  of  the  world.  The  obstinacy  of  some, 
that  have  stood  out  against  it,  proves  it  indeed  to 
have  been  not  a  compulsive  or  invincible  argument, 
for  nothing  can  be  so  to  reasonable  agents.  But  the 
sufficiency  of  it  hath  been  abundantly  seen,  as  upon 
other  occasions,  so  especially  in  the  entertainment 
it  prepared  for  the  Gospel,  with  all  whose  minds 
were  not  before  locked  up  by  those  two  ordinary 
impregnable  barriers,  wilful  ignorance  and  worldly 
interest.  Dean  Stanhope. 

(74.)  From  the  case  of  these  contending  apos- 
tles some  reflections  may  be  drawn,  such  as  suit 
the  circumstances  of  men  in  general. 

1.  As,  first,  since  the  temptations  mentioned  in 
44 


The  Collect. 

O  ALMIGHTY  God,  who  by  thy  blessed 
Son  didst  call  Matthew  from  the  receipt  of 
custom,  to  be  an  apostle  and  evangelist ; 
grant  us  grace  to  forsake  all  covetous  de- 
sires, and   inordinate  love  of  riches  ;    and 

the  Gospel  were  poverty,  shame,  danger,  and  other 
kinds  of  adversity  ;  it  may  be  of  use  to  observe, 
how  well  the  ends  of  religion  are  served  by  such 
providences.  For  they  render  the  virtue  of  the 
persons  more  conspicuous;  their  patience,  and  con- 
stancy, and  trust  in  God  more  approved  ;  and  es- 
pecially they  vindicate  their  sincerity  from  that  in- 
sinuation of  the  devil  against  Job,  and  the  too  com- 
mon jealousy  of  wicked  men,  that  God  is  served 
only  for  the  sake  of  temporal  interest.  When  ad- 
versity falls  upon  pious  people,  it  shews  them  to 
themselves,  and  to  others.  It  gives  them  the  satis- 
faction of  knowing  their  own  steadfastness ;  and 
convinces  the  unbelieving  world,  that  there  is  really 
such  a  thing,  as  cleaving  to  God  out  of  a  principle 
of  duty  and  conscience  ;  that  some  can  abstract 
from  all  those  advantages  and  encouragements,  for 
which  Christians  are  often  suspected  to  have  a 
greater  regard  to  the  gain,  than  to  the  godliness,  of 
their  obedience. 

2.  But  secondly,  we  ought  to  observe  likewise, 
what  proof  is  given  of  our  integrity  in  such  cases, 
and  upon  what  terms  any  benefit  is  to  be  expected 
from  them.  Which  is,  only  upon  condition  of  our 
continuing  with  Christ  in  these  temptations.  Per- 
severance and  faithfulness  unto  the  end,  not  faint- 
ing under  tribulation,  not  growing  weary  of  Avell- 
doing  ;  these  are  the  terms,  these  are  the  evidences 
of  our  virtues,  to  which  a  crown  of  life  and  righte- 
ousness is  promised. 

3.  Thirdly,  if  we  consider  the  persons  to  whom, 
and  the  time  when,  these  words  were  spoken,  there 
is  yet  this  farther  comfort  to  be  gathered  out  of 
them,  that  God  hath  great  compassion  upon  our 
weakness  ;  and  does  not  reckon  a  good  man's  per- 
severance lost  and  broken  by  any  interruption, 
which  human  frailty  and  a  surprising  occasion  may 
make  in  it.  For  did  not  our  Lord  deliver  himself 
in  these  words  a  little  before  his  passion  1  Did  not 
every  one  of  these  apostles  forsake  him  ?  Did  not 
one  of  them  deny  him  in  a  few  hours  after  1  Did 
he  not  know,  nay,  had  he  not  already  foretold,  this 
scattering  and  offence  because  of  him  ?  Yet  you 
see,  all  this  notwithstanding,  he  allows  these  very 
persons  the  character  of  friends,  "  that  continued 
with  him  in  his  temptation ;"  and  promises  a  re- 
ward for  their  courage  and  constancy  in  so  doing. 
From  whence  now  we  have  leave  to  argue,  that 
God  does  not  shew  himself  "  extreme  to  mark  what 


346 


SAINT  MATTHEW  THE  APOSTLE. 


to  follow  the  same  thy  Son  Jesus  Christ, 
who  liveth  and  reigneth  with  thee  and  the 
Holy  Ghost,  one  God,  world  without  end. 
Atncn.  (75.) 

The  Epistle.     2  Cor.  iv.  ] . 
THEREFORE,   seeing    we    have   this 

is  done  amiss,"  but  sets  a  just  distinction  between 
failings  and  faults.  That  some  calamities,  when 
sudden  and  violent,  may  put  us  beside  our  duty, 
and  prevail  too  far  upon  our  passions,  without  the 
utter  ruin  of  our  souls,  or  forfeiting  the  praise  due 
to  our  former  piety.  And  provided  we  be  dihgent 
in  calling  back  reason  and  religion  to  our  assist- 
ance ;  if  we  return,  as  soon  as  possible,  to  a  right 
mind,  and  do  well,  and  lament  our  oflfence,  all  may 
be  very  well.  For  to  those,  who  do  not  transgress 
wilfully,  nor  indulge  their  passions  till  they  grew 
into  voluntary  and  presumptuous  sins,  the  slips  of 
mere  infirmity  shall  never  be  imputed  to  their  pre- 
judice. 

4.  Lastly,  the  subject  before  us  teaches  us  to 
despise  the  world,  and  to  long  for  a  better. .^  This, 
you  see,  is  uot  the  place  of  rewards  ;  it  hath  no- 
thing in  it  capable  of  being  a  reward ;  nothing 
worth  the  sufferings  and  obedience  of  a  good 
Christian ;  nothing  that  can  satisfy  the  desires  of 
a  truly  great  soul.  If  therefore  we  would  indulge  a 
lawful  and  commendable  ambition,  let  us  seek  that 
honour,  Avhich  cometh  from  God  only  ;  and'endeav- 
our  to  be  persons  whom  the  King  of  heaven  jnay 
delight  to  prefer.  If  we  thirst  after  plenty  and 
pleasure,  none  of  the  trifles  here  below  can  satiate 
our  appetite.  It  must  be  sincere  and  lasting  plea- 
sure ;  it  must  be  true  and  stable  honour ;  and  such 
as  is  only  to  be  had  in  that  kingdom,  which  Christ 
appoints  to  all  them  who  continue  faithful  in  temp- 
tations. Which  God  grant  us  all  grace  to  do  here, 
that  we  may  have  glory  for  it  hereafter.  Amen. 

Dean  Stanhope. 
(75.)  St.  Matthew  was  the  last  called  of  the 
apostles.  He  had  another  name  which  he  was 
likewise  called  by.  and  that  was  Levi;  for  St. 
Mark  and  St.  Luke  mention  him  under  that  name, 
when  they  relate  his  calling.  He  was  a  publican 
by  profession,  whereby  he  lived  in  very  handsome 
circumstances,  as  appears  by  his  making  a  con- 
siderable entertainment  at  his  house  for  our  Sa- 
viour, to  which  he  invited  a  great  many  more  of 
his  own  profession.  Some  have  thought  he  was 
one  of  the  Publicani,  of  whiih  there  was  a  sort  of 
order  or  brotherhood  in  Rome,  who  were  the  farm- 
ers of  the  public  revenues,  whom  Cicero  calls  "  the 
flower  of  the  Roman  knights,  the  ornament  of  the 
city,  and  the  support  of  the  commonwealth." 
These  were  places  of  vast  profit,  which  gentlemen 
of  the  fairest  fortunes  in  the  Roman  state  procured 


ministry,  as  we  have  received  mercy,  we 
faint  not ;  but  have  renounced  the  hidden 
things  of  dishonesty,  not  walking  in  crafti- 
ness, nor  handling  the  word  of  God  deceit- 
fully, but  by  manifestation  of  the  truth,  com- 
mending ourselves  to  every  man's  con- 
science in  the  sijrht  of  God.     I3ut  if  our  cros- 

to  themselves,  many  of  ihem  so  great,  that  they 
Avould  not  have  exchanged  them  for  Herod's  te- 
trarchate,  much  less  would  have  gone  to  have 
picked  up  the  tolls  of  a  few  fishermen  in  the  sea  of 
Tiberias.  But  the  word  publican  is  extended  like- 
wise to  signify  the  deputies  and  servants  of  the 
master  Publicanus,  who  was  the  provincial  re- 
demptor,  and  farmed  the  revenue  of  a  whole  pro- 
vince, or  some  considerable  part  of  it,  from  the  Ro- 
man state.  It  remains  therefore,  that  Matthew 
was  a  custom-officer,  placed  by  the  Publicanus,  or 
his  deputy,  to  take  up  the  duties  laid  upon  fishing 
trade  in  the  lake  of  Tiberias ;  or  however,  to  re- 
ceive those  which  were  due  in  the  neighbourhood 
of  Capernaum,  which  was  the  place  of  his  settle- 
ment ;  for  this  town  seems  to  be  a  very  commo- 
dious place  for  this  purpose,  not  only  as  situated 
upon  the  lake,  but  because  aU  yessels,  which  came 
up  and  down  the  Jordan,  must  pass  by  it;  and  the 
Porlorium,  or  duty  for  waftage  of  persons  or  goods 
over  the  lake,  was  probably  paid  here.  The  Telo- 
nium,  or  receipt  of  custom,  was  the  custom-house 
of  the  place,  probably  a  great  table  and  bench  under 
cover,  but  open  to  the  sea-side,  so  that  the  clerk  or 
customer,  sitting  thereat,  might  have  a  cl^ar  view 
of  the  ships  and  lading :  and  upon  this  reason  it 
was,  that  our  Saviour,  passing  by,  could  see  St. 
Matthew  sitting  thereat.  The  wonderful  efficacy 
of  the  holy  Spirit  of  God  was  visible  in  this  man's 
conversion ;  for  our  Saviour  said  no  more  but 
"Follow  me,  and  he  arose  and  followed  hirn." 
(Matt.  ix.  10.)  Indeed  our  Saviour  doing  so  many 
miracles  in  the  country  about  Capernaum  might 
make  some  respectful  impressions  upon  him.  with 
regard  to  his  character ;  but  that  he  should  become 
his  disciple  only  by  his  beckoning  to  him  shews 
an  omnipotent  power  of  divine  grace  infused 
into  the  heart  of  this  saint,  to  engage  him  to  leave 
a  wealthy  employ,  for  the  want,  and  penury,  and 
dangers  of  the  apostleship.  The  feast  which  he 
made  to  entertain  our  Saviour  just  after  his  call, 
at  which  several  publicans  or  custom  gatherers 
were  present,  gave  great  disgust  to  the  Pharisees, 
who  thought,  with  the  rest  of  the  Jews,  that  all 
pubhcans  were  wicked  men,  and  not  fit  for  an  or- 
dinary Jew,  much  less  for  a  holy  prophetjo  con- 
verse with.  The  usual  name  which  they  were 
wont  to  give  to  the  publicans  was  Parisim,  pitiful 
rogues,  a  name  appropriated  to  rascally  fellows 
who  used  to  pluck  up  hedges  and  pull  down  walls  in 


'5 


^ 


SAINT  MATTHEW  THE  APOSTLE. 


347 


pel  be  hid,  it  is  hid  to  them  that  are  lost :  in 
whom  the  ^od  of  this  world  hath  bhnded  the 
minds  of  them  which  believe  not.  lest  the 
jigin  of  the  2:lorious  gospel  of  Christ,  who  is 
the  image  of  God,  should  shine  unto  them. 
For  we  preach  not  ourselves,  but  Christ  Je- 
sus the  Lord  ;  and  ourselves  your  servants 
for  .Tesus'  sake.  For  God,  who  commanded 
the  hght  to  shine  out  of  darkness,  hath  shin- 

the  night-time.  Our  Saviour  therefore  thought  fit 
to  choose  one  of  his  followers  out  of  an  order  of  them 
whom  they  had  the  worst  opinion  of,  to  shew  that 
the  grace  of  the  Gospel  was  not  extended  only  to 
good  men,  but  that  all  men,  however  flagitious, 
might  be  saved  upon  their  repentance.  Not  that 
the  employ  of  the  publicans  was  unlawful,  for  the 
publicans  did  with  more  honesty  gather  the  legal 
taxes,  than  the  Jews  deny  them,  or  revile  the  col- 
lectors of  them^;  but  our  Saviour  chose  to  make 
one,  whom  they  thought  of  a  vile  character,  one 
of  his  disciples,  to  demonstrate  to  them  the  preva- 
lency  of  his  doctrine,  though  they  by  their  per- 
verseuess  made  the  worst  use  of  it. 

This  apostle  wrote  the  Gospel  which  bears  his 
name  about  eight  years  after  Christ's  ascension, 
just  before  the  apostles  dispersed  themselves,  to  go 
to  preach  the  Gospel  in  foreign  parts.  He  under- 
took this  work  at  the  entreaty  of  the  converted 
JeAvs  in  Palestine,  Avho  being  desirous  to  have 
some  memoirs  of  our  Saviour's  life  left  with  them, 
that  they  might  have  recourse  to  it  in  the  aposdes' 
absence,  St.  Matthew  complying  with  this  their 
desire,  wrote  this  excellent  Gospel  which  we  now 
have  in  our  hands.  He  wrote  his  Gospel  in  the 
vulgar  Hebrew  or  Syriac,  as  all  antiquities  do 
agree.  And  it  should  seem  that  all  the  apostles 
took  a  copy  of  it  with  them  when  they  went  to 
travel.  And  Athanasius  says,  that  the  Greek 
translation,  we  have  thereof,  was  made  by  Jacobus 
Minor,  Bishop  of  Jerusalem,  and  our  Lord's  bro- 
ther. The  province  allotted  for  his  preaching  the 
Gospel,  as  ancient  writers  relate,  was  Ethiopia, 
from  whence  we  do  not  read  that  he  ever  returned, 
but  he  probably  suffered  martyrdom  there. 

Dr.  NichoUs. 

The  Collect  for  the  day  makes  mention  of  God's 
"  calling  him  from  the  receipt  of  custom  to  the  oflSce 
of  an  apostle  and  evangelist;"  and  from  thence 
teaches  us  to  pray  for  "grace,  to  forsake  all  cove- 
tous desires,  and  inordinate  love  of  riches,  and  to 
follow  the  same  Lord  Jesus  Christ."  In  his  call 
to  the  apostleship  may  be  remarked,  1.  his  dili- 
gence and  fidelity  in  the  work  of  the  ministry,  to 
which  he  was  called,  which  is  the  subject  of  the 
Epistle :  and,  2.  his  readiness  to  obey  our  Saviour's 
call,  which  is  the  subject  of  the  Gospel  for  the  day. 

Dr.  Hole. 


ed  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face 
of  Jesus  Christ.  (76.) 

The  Gospel.  St.  Matt.  ix.  9. 
AND  as  Jesus  passed  forth  from  thence, 
he  saw  a  man  named  Matthew  sitting  at  the 
receipt  of  custom:  and  he  saith  unto  him. 
Follow  me.  And  he  arose,  and  follow- 
ed him.     And  it  came   to    pass,  as  Jesus 

(76.)  This  Scripture  is  very  properly  taken  into 
the  offices  of  this  festival :  which  commemorates 
that  apostle  and  evangelist,  to  whose  holy  labours 
the  Church  is  indebted  for  the  earliest  account  she 
now  enjoys  of  our  blessed  Saviour's  actions  and 
discourses  :  a  Scripture  equally  applicable  to  him, 
and  the  succeeding  writers  and  preachers  of  the 
Gospel  in  its  primitive  purity,  as  to  St.  Paul  and  his 
companions. 

Their  integrity  in  preaching  the  Gospel  may  be 
shewn  from  various  considerations.  Amongst 
others,  if  we  look  to  those  rules  of  living,  by  which 
Christians  were  to  walk,  we  shall  find  undeni- 
able marks  of  it,  particularly  in  the  following  in- 
stances. 

1.  They  urged  the  absolute  necessity  of  a  vir- 
tuous life,  as  the  natural  product  of  a  true  faith  ; 
and  that,  without  which  Christ  is  called  "  Master 
and  Lord  "  to  no  manner  of  purpose. 

2.  They  ground  the  necessity  upon  the  com- 
mands of  our  Saviour,  the  encouragements  and  as- 
sistances of  his  grace,  the  awe  due  to  the  all-seeing 
God  and  searcher  of  hearts,  the  present  reproach- 
es of  conscience,  the  certainty  of  a  future  judgment, 
and  the  eternity  of  rewards  and  punishments ;  each 
in  the  kind  inconceivably  great,  according  to  the 
good  or  bad  things  done  in  this  body.  Motives 
too  forcible  to  be  in  reason  withstood ;  such  as 
leave  no  room  for  indulging  one's  self  in  hypocrisy 
or  secret  sins ;  but  must  prevail,  if  any  can,  for 
"cleansing  ourselves  from  all  fillhiness  both  of 
flesh  and  spirit,  and  perfecting  holiness  in  the  fear 
of  God."  And  this  the  apostle  seems  to  have  had 
in  view,  when  professing  himself  here  to  have  re- 
nounced the  hidden  things  of  dishonesty." 

3.  They  lived  up  to  the  principles  taught  by 
them,  and  confirmed  their  instructions  by  their  ex- 
amples. Of  how  great  influence  this  is,  common 
experience  proves.  Every  one  sees  the  justice  of 
that  indignation,  with  which  our  Lord  rebukes  the 
hypocrisy  of  those  "pharisees  and  scribes,  who 
bound  heavy  burdens  and  grievous  to  be  borne,  and 
laid  them  on  men's  shoulders  ;  but  they  themselves 
would  not  move  them  with  one  of  their  fingers," 
Matt,  xxiii.  3,  4.  These  teachers,  quite  contrary, 
declined  no  hardship,  omitted  no  duty  to  which 
they  exhorted  others ;  but,  like  true  leaders  in 
this    spiritual   warfare,    distinguished  themselves 


348 


SAINT  MICHAEL  AND  ALL  ANGELS. 


sat  at  meat  in  the  house,  behold  many  pub- 
licans and  sinners  came  and  sat  down  with 
hiin  and  his  disciples.  And  wlien  the  Pha- 
risees saw  it,  they  said  unto  his  disciples, 
Why  eateth  your  master  willi  publicans  and 
sinners  /  But  when  Jesus  lieard  that,  he 
said  unto  them.  They  that  be  whole  need 
not  a  physician,  but  they  that  are  sick.  But 
tro  ye  and  learn  what  that  meaneth,  I  will 
have  mercy,  and  not  sacrifice  ;  for  I  am  not 

«come  to  call  the  righteous,  but  sinners  to  re- 

■'pentance.  (77.) 


Saint  ^tdiarl  anti  all  ^uqcI.s.  (78.) 

The  Collect. 
O  EVERLASTING  God,  who  hast  or- 

by  the  most  eminent  degrees  of  piety  and  virtue. 
They  could  appeal  to  every  place  they  came  to 
"how  holy  and  just,  and  unblameable  "  their  beha- 
viour there  had  beeni  1  Thess.  ii.  10.  Their  bit- 
terest enemies  indeed,  though  they  sought  with  all 
the  nicety  that  envy  and  hatred  could  inspire,  Avere 
not  able  to  find  any  occasion  of  reproach  in  ihera. 
The  only  crime  alleged  against  them,  was  un- 
daunted zeal  in  propagating  Christianity,  and  in- 
flexible constancy  in  the  profession  of  it.  Which 
was  in  truth  not  a  crime,  but  one  of  their  brightest 
virtues,  and  gave  another  undeniable  eviderice  of 
their  faithfulness  and  honesty. 

(77.)  It  is  worth  while  to  consider  the  readiness  of 
the  obedience,  with  which  the  apostles  resigned 
themselves  up  at  our  Saviour's  call :  for  of  St.  Mat- 
thew it  is  here  said,  that  "he  arose  and  followed 
him ;"  and  of  some  of  the  rest  St.  Luke  tells  us.  that, 
being  called,  they  "  left  all  and  followed  him."  They 
delayed  not  the  time,  nor  disputed  the  equity  or 
reasonableness  of  his  command ;  but  presently 
obeyed,  and  gave  themselves  up  to  him.  Of  St. 
Matthew,  the  saint  of  this  day,  it  may  be  more  par- 
ticularly observed,  that  he,  without  any  hesitation, 
quitted  his  publican's  stall,  and  rose  from  the  re- 
ceipt of  custom,  where  he  was  sitting;  and  though 
he  was  then  engaged  in  a  very  rich  and  profitable 
employment,  the  sea  of  Galilee  pouring  a  copious 
supply  of  wealth  into  his  lap  ;  yet  in  the  midst  of 
his  affluence  and  plenty  he  renounced  all,  and  be- 
came a  follower  of  the  blessed  Jesus  :  the  reason 
was,  that  our  Saviour  being  a  teacher  come  from 
God,  an  extraordinary  person,  that  brought  salva- 
tion with  him,  as  by  his  doctrine  and  miracles 
plainly  appeared  ;  it  had  been  folly  to  refuse  obe- 
dience to  his  summons,  as  it  was  wisdom  to  make 
all  haste  to  come  to  him,  prepared,  as  St.  Matthew 
was,  by  the  wonderful  works  of  our  blessed  Lord, 
to  receive  a  due  impression  from  his  call. 


dained  and  constituted  the  services  of  angels 
and  men  in  a  wonderful  order  ;  mercifully 
grant  that,  as  thy  holy  angels  always  do 
thee  service  in  lieaven,  so,  by  thy  appoint- 
ment, tliey  may  succoitr  and  defend  us  on 
earth,  through  Jesus  Christ  our  Lord.  A?}ien. 

For  the  Epistle.     Rev.  xii.  7. 

THERE  was  war  in  heaven  :  Michael 
and  his  angels  fought  atminst  the  draj^on  : 
and  the  dragon  fought  and  his  angels,  and 
prervailed  not ;  neither  was  their  pbice  found 
any  more  in  heaven.  And  the  great  dragon 
was  cast  out,  that  old  serpent,  called  the 
devil  and  Satan,  which  deceiveth  the  whole 
world  ;  he  was  cast  out  into  the  eartli,  and  his 
angels  were  cast  out  wiih  him.  And  1  heard 
a  loud  voice  saying  in  heaven.  Now  is  come 

But,  though  St.  Matthew  exchanged  a  lucrative 
employment  for  poverty  and  hardship  ;  and  quitted 
his  house,  and  all  that  was  dear  to  him  in  the  world, 
to  attend  upon  one  who  "had  not  where  to  lay  his 
head ;"  he  was  no  loser,  but  a  great  gainer  by  the 
exchange.  For  he  parted  with  the  perishing  things 
of  this  life,  for  a  much  more  enduring  substance 
in  heaven;  and  in  effect  only  exchanged  a  few 
precious  trifles  for  a  far  more  precious  treasure. 
For  this  reason  he  cheerfully  obeyed  our  Saviour's 
call ;  and  diligently  attended  his  person,  to  heat 
his  sermons,  and  to  see  his  works  :  nor  was  he  dis- 
couraged by  the  mean  circumstances  of  his  appear- 
ance ;  for  he  discerned  majesty  under  the  garb  of 
meanness,  and  discovered  the  divinity  of  his  Lord 
and  Saviour  through  the  veil  of  his  humility. 

Therefore  to  his  readiness  in  following  Christ, 
he  added  constancy  and  perseverance  in  keeping 
with  him:  he  never  left  his  Saviour,  for  whom  he 
had  left  all  things  else,  but  continued  with  him  to 
the  last:  he  followed  him  in  bonds  and  imprison- 
ment, and  a  variety  of  sufferings,  till  he  arrived  at 
last  to  the  crown  of  Martyrdom.  His  example  may 
teach  us  the  great  duty  of  self-denial  and  contempt 
of  the  world.  This  is  the  first  lesson  to  be  learned 
in  Christ's  school:  "if any  will  be  my  disciple," 
saith  our  Saviour,  "let  him  deny  himself, and  takeup 
his  cross,  and  follow  me."  This  is  the  first  step 
in  Christianity,  and  will  lead  us  on  to  the  rest ;  but 
if  we  do  not  take  this,  we  desert  our  Saviour  at  the 
first  setting  out,  and  then,  as  he  tells  us,  "  we  are  not 
worthy  of  him ;"  and  so  we  shall  be  accounted  un- 
worthy to  receive  any  mercy  or  favour  from  him, 
unless  Ave  wean  our  affection  from  this  world^ 
and  fix  it  chiefly  on  the  things  of  a  better. 

Dr.  Hole. 

(78.)  This  festival  is  celebrated  by  the  Churcn/ 
in  thankfulness  to  God  for  the  benefits  we  receive 
by  the  ministry  of  the  holy  angels :  and  because 


SAINT  MICHAEL  AND  ALL  ANGELS. 


349 


salvation,  and  strength,  and  the  kingdom  of 
our  God,  and  the  power  of  his  Christ :  for 
the  accuser  of  our  brethren  is  cast  down, 
which  accused  them  before  our  God  day  and 
night.  And  they  overcame  him  by  the 
blood  of  the  Lamb,  and  by  the  word  of  their 
testimony  ;  and  they  loved  not  their  lives 
unto  the  death.  Therefore  rejoice,  ye 
heavens,  and  ye  that  dwell  in  them.  Wo  to 
the  inhabitants  of  tlie  earth  and  of  the  sea  : 
for  the  devil  is  come  down  unto  you,  having 

St.  Michael  is  recorded  in  Scripture  as  an  angel 
of  great  power  and  dignity,  and  as  presiding 
and  watching  over  the  Church  of  God,  with 
a  particular  vigilance  and  application,  (Dan.  x.  13  ;) 
and  triumphing  over  the  devil,  (Rev.  xii.  7 ;  Jude 
9 ;)  it  therefore  bears  his  name.       Dr.  NichoUs. 

The  Collect  for  the  day  reminds  us  of  God  Al- 
mighty's having  "  ordained  and  constituted  the  ser- 
vices of  angels  and  men  in  a  wonderful  order  ;•"  and 
thence  teaches  us  to  pray,  that  "as  the  holy  angels 
always  do  God  service  in  heaven ;  so,  by  his 
appointment,  they  may  succour  and  defend  us  on 
earth,  through  Jesus  Christ  our  Lord  ;"  where  we 
not  onlv  contemplate  the  order  and  excellencies  of 
the  holy  angels;  but  likewise  commemorate  the 
service  they  do  to  God  in  heaven,  and  the  succour 
they  afford  to  men  on  earth. 

The  Epistle  tells  us  of  "  a  war  in  heaven," 
wherein  "Michael  and  his  angels  fought  against 
the  dragon  and  his  angels."  The  Gospel  contains 
our  Saviour's  advice  to  his  disciples,  in  favour  of 
humility,  and  against  the  affectation  of  worldly  great- 
ness ;  and  his  caution  to  them,  not  to  offend  any 
of  the  little  ones  that  believe  in  him  ;  together  with 
the  reason  of  this  caution,  from  the  care  taken  of 
such  little  ones  by  the  holy  angels.        Dr.  Hole. 

(79.)  Amongst  diflferent  interpretations  given  by 
learned  men  of  this  passage,  there  is  one  that  ap- 
plies it  in  the  most  literal  sense  to  the  expulsion  of  the 
devil  and  the  angels  from  their  seats  of  light  and 
bliss,  after  their  rebellion  against  God.  For  that 
some  of  the  angels  did  "  sin,"  and  were  "cast  out 
of  heaven,"  the  Scripture  is  express^^  (2  Pet.  ii.  4  ; 
Jude  6.)  The  particulars  of  their  rebellion  and 
punishment,  being  a  subject  of  no  great  use  or 
concern  to  us,  are  not  indeed  described  at  large. 
The  several  allusions  to,  and  applications  of,  this 
matter  to  other  subjects,  do  however  imply  and  pre- 
suppose a  sense  of  literal  and  historical  truth,  as 
their  basis  and  support.  And  the  crime,  whereof 
they  were  originally  guilty,  seems,  if  not  a  plain 
and  necessary,  yet  at  least  a  probable  and  fair  de- 
duction from  the  hints  left  us  in  holy  writ,  to  have 
been  pride  ;  and  over  value  of,  and  two  great  self- 
complacency  in,  the  excellencies  of  their  nature 
and  condition ;  such  as,  instead  of  diijosing  them 


great  wrath,  because  he  knoweth  that  he 
hath  but  a  short  time.  (79.) 

Tlie  Gospel.  St.  Matt,  xviii.  1. 
AT  the  same  time  came  the  disciples  unto 
Jesus,  saying,  Who  is  the  greatest  in  the 
kingdom  of  heaven  ?  And  Jesus  called  a 
little  child  unto  him,  and  set  him  in  the 
midst  of  them,  and  said.  Verily  I  say  unto 
you,  except  ye  be  converted,  and  become  as 
little  children,  ye  shall  not  enter  into  the 
kingdom  of  heaven.     Whosoever  therefore 

to  grateful  obedience,  lifted  up  their  minds  to  a  vain 
affectation  of  equality  with  God,  at  least  indepen- 
dence upon  the  giver  and  source  of  all  good. 

This  literal  sense  of  the  Scripture,  which,  by 
referring  it  to  the  fall  of  the  angels,  seems  best  to 
answer  the  Church's  design  in  the  use  of  it  on 
this  festival,  may  be  serviceable  to  us  in  several 
respects. 

As  first^  (for  that  cannot  be  inculcated  too  often,) 
by  making  us  duly  sensible  of  the  spiritual  hazards, 
to  which  we  stand  exposed.  If  being  so  far  supe- 
rior to  us  in  wisdom  and  power ;  disengaged  from 
such  bodies  and  their  affections,  as  we  bear  about 
with  us  ;  happy  in  the  presence  of  God,  and  high- 
ly advanced  in  the  court  of  heaven  :  if  these  glori- 
ous spirits,  provoked  by  no  ill  persuasion  or  ex- 
ample from  without,  did  yet  sin;  and  so  highly 
incense  Almighty  God,  as  by  him  to  be  laid  under 
an  irrevocable  decree  to  everlasting  darkness  and 
torments :  how  should  we,  poor  worms,  betray  our 
deluded  souls,  by  vain  imaginations  of  safety 
and  the  carelessness  naturally  consequent  there- 
upon? 

So  reasonable  and  necessary  it  is,  that  the  fate 
of  evil  angels  should  rouse  us  out  of  sleep,  and 
quicken  our  care.  But  then,  secondly,  to  render 
that  care  effectual,  it  is  no  less  necessary  to  reflect 
upon  their  fault  too,  and  what  it  was  that  caused 
them  to  fall.  Now  this  we  have  seen  was  pride. 
The  properties  whereof  are,  an  inordinate  value  of 
any  real  or  supposed  excellencies,  by  attributing 
the  merit,  the  praise  of  them  to  one's  self;  forget- 
fulness  of,  and  unthankfulness  to,  the  author  and 
giver  of  them  ;  discontent  with  the  present  state  of 
things  ;  aspiring  and  grasping  after  more  and  high- 
er, as  his  supposed  due  ;  and  envy  at  the  advan- 
tages of  all  others.  By  which  vile  complication  of 
qualities,  it  is  manifest,  that  pride  bath  in  its  own 
nature  the  seeds  and  principles  of  rebellion,  and  is 
the  source  of  malice,  contention,  and  every  evU 
work. 

But,  thirdly,  while  we  contemplate  the  wisdom 
and  justice  of  God,  in  permitting  and  punishing 
the  sins  of  evil  angels,  and  all  the  dire  effects  of 
their  malice  to  mankind  ;  let  us  by  no  means  for- 
get the  difference  his  mercy  hath  put  between  their 


350 


SAINT  MICHAEL  AND  ALL  ANGELS. 


shall  humble  himself  as  this  little  child,  the 
same  is  orreatest  in  the  kingdom  of  heaven. 
And  whoso  shall  receive  one  such  little 
child  in  my  name,  receiveth  me.  But  whoso 
shall  offend  one  of  these  little  ones  which 
believe  in  me,  it  were  better  for  iiim  that  a 
millstone  were  hanored  about  his  neck,  and 
that  he  were  drowned  in  the  depth  of  the 
sea.  Wo  unto  the  world  because  of  offences ! 
for  it  must  needs  be  that  offences  come  :  but 
wo  to  that  man  by  whom  the  offence  cometh. 
Wherefore,  if  thy  hand  or  thy  foot  offend 

case,  and  that  of  sinners  tempted  by  them.  It  is 
true,  tliey  offended  against  a  light  infinitely  clearer, 
without  the  impulse  of  any  suggester;  and  conse- 
quently tliey  sinned  with  more  perverseness,  as 
well  as  baser  ingratitude.  But  all  these,  and  any 
other  aggravations  notwiUistanding,  it  is  to  the  free 
and  unbounded  mercy  of  God,  that  we  owe  the  re- 
demption of  men :  while  spirits,  once  so  much 
higher  in  dignity,  and  so  much  mote  nearly  allied 
to  the  divine  nature,  are  left  under  hopeless  and  ir- 
recoverable condemnation.  For  who  can  sufficient- 
ly adore  the  kindness  and  compassion,  which  pass- 
ed by  this  glorious  order  of  beings,  and  did  not  dis- 
dain to  assume  the  flesh  and  blood  of  poor  feeble 
mortals  into  the  Godhead,  that,  by  becoming  one 
of  them,  he  might  exalt  them  to  that  slate,  from 
which  their  betters  by  transgression  fell. 

Their  hearts,  which  turned  themselves  away 
from  God,  are  finally  left  in  that  alienation.  Our 
alienation  is  chosen  too,  but  yet  we  are  not  given 
over  to  sin.  The  Spirit  of  God  strives  with  us, 
and,  by  his  sweet  attractives,  regulates  our  aSec- 
tions  when  warped,  helps  us  to  be  sensible  of  and 
sorry  for  our  follies,  and  brings  the  prodigal  back  to 
their  right  mind.  One  fault  drove  them  out  of  the 
beatific  presence  of  God  ;  but  that  one  (the  grace 
of  repentance  not  being  granted)  productive  of  in- 
finite more,  and  so  at  once  the  increase  both  of 
their  guilt  and  misery  :  we  after  many  may  obtain 
an  entrance  there :  and  though  our  "  sins"  be  "  red 
as  crimson,  and  more  than  the  hairs  of  our  head  ;" 
yet  may  they  be  "white  as  snow,"  when  washed 
in  that  "  blood  of  the  Lamb,"  by  which  the  victo- 
ry was  gained  over  the  devil  and  his  accomplices, 
making  "war  in  heaven;"  (Isa.  i.  18;  Psal.  xl. 
12  ;  Rev.  xii.  11.  7;)  that  blood  which  overcomes 
him,  no  less  in  the  quality  of  our  enemy,  than 
God's.  Dean  Stanhope. 

(80.)  The  meaning  of  our  blessed  Saviour,  and 
that  which  he  designed  to  teach  us  in  these  con- 
cluding words,  I  conceive  to  be  this.  Not  to  in- 
form us,  that  the  holy  angels  in  heaven  enjoy  the 
presence  of  God  perpetually  ;  nor  to  assure  us,  that 
every  good  man  and  sincere  believer  is  under  the 
tonstaat  care  and  inspection  of  these  spiritual 


thee,  cut  theiu  off,  and  cast  them  from  thee  : 
it  is  better  for  thee  to  enter  into  life  halt  or 
maimed,  rather  than  having  two  hands  or 
two  feet,  to  be  cast  into  everlasting  fire.  And 
if  thine  eye  offend  thee,  pluck  it  out  and  cast 
it  from  thee  :  it  is  better  for  thee  to  enter 
into  life  with  one  eye,  rather  than  having 
two  eyes,  to  be  cast  into  hell-fire.  Take 
heed  that  ye  despise  not  one  of  these  little 
ones  ;  for  I  say  imto  you,  that  in  heaven  their 
angels  do  always  behold  the  face  of  my  ^ 
Father  which  is  in  heaven.  (80.)  ' 

guardians ;  (for  both  these  things  the  persons,  to 
whom  Christ  spoke,  most  firmly  believed  and  took 
for  granted  before.)  But  he  intended  to  shew,  that  iy 
the  very  meanest,  meekest,  and  most  despicable  of 
those  "  little  ones,"  who  believe  in  him,  are  thought  ^ 
not  unworthy  the  very  solicitous  concern,  and  never 
faihng  patronage,  of  the  highest  and  greatest  of  the 
angels :  such  as,  in  their  power  and  capacity  above, 
answer  to  the  nobility  and  prime-ministers  of  state, 
in  the  courts  of  earthly  princes :  and  because  the 
consequences  of  slighting  and  injuring  those,  who 
are  secure  of  such  zealous  and  such  powerful 
friends,  must  in  all  reason  be  supposed  very  terri- 
ble, "  Therefore  take  heed  that  ye  despise  not  one 
of  these  little  ones,"  says  Christ ;  whom  the  great 
God,  and  his  servants,  the  blessed  spirits  above, 
are  so  far  from  despising,  that  "  I  say  unto  you,  in 
heaven  their  angels  do  always  behold  the  face  of 
my  Father  which  is  in  heaven." 

This  appears  to  be  the  meaning  of  the  passage. 
At  the  same  time  it  may  be  observed,  that  from  the 
information  given  us  in  Scripture  concerning  the 
holy  angels  several  useful  inferences  may  be  drav/n. 

1.  A  reflection  upon  these  ministering  spirits  be- 
ing employed  for  the  benefit  of  good  men  should 
powerfully  excite  us  to  thankfulness  and  praise. 
For  what  is  man,  that  God  shall  give  his  angels 
charge  over  him  1  that  these  bright  guards  should 
pitch  their  tents  about  us  1  and  that  their  joy  should 
be  increased  by  every  conquest  that  we  make  over 
sin  and  Satan  ? 

2.  We  should  imitate  this  their  loving  kindness 
?vA  condescension,  as  we  have  power  and  oppor- 
tmaity.  Beloved,  if  God  and  the  holy  angels  are 
so  soliciious  for  our  souls,  we  ought  also  to  be  con- 
cerned very  tenderly  for  one  another's  souls :  and 
by  no  means  to  '•  despise"  those,  whom  even 
these  sons  of  God  do  not  disdain  to  attend  on.  and 
to  serve. 

3.  This  may  fortify  us  in  our  conflicts  with 
temptations.  Whatever  be  the  power,  the  subtle- 
ty, and  fatal  diligence  of  that  evil  angel,  the  devil, 
we  may  comfort  ourselves  with  the  thought,  that 
the  armies  of  the  most  high  God,  the  good  angels, 
are  encamped  around  us,  valiant  and  wise,  faithful 


SAINT  LUKE  THE  EVANGELIST. 


351 


Saint  Suite  tfir  SSijaugelist.  (8i.) 

The  Collect. 

ALMIGHTY  God,  who  calledst  Luke 
the  physician,  whose  praise  is  in  the  gospel, 
to  be  an  evangehst  and  physician  of  the 
soul :  may  it  please  thee,  that  by  the  whole- 
some medicines  of  the  doctrine  delivered  by 
him,  all  the  diseases  of  our  souls  may  be 

to  their  charge,  and  zealous  in  our  defence.  So 
that  we  may  encourage  ourselves,  in  the  language 
of  Elisha,  (2  Kings  vi.  16,  17,)  "Fear  not;  for 
they  that  be  with  us,"  are  more  and  mightier,  than 
"  tliey  that  be  against  us." 

4.  The  constant  presence  of  these  angels  with 
us,  and  the  knowledge  they  have  of  our  actions 
and  affairs,  should  make  us  very  careful  of  our  be- 
haviour. 

But,  fifthly,  This  respect  must  be  so  tempered 
too,  as  not  to  run  out  into  excess  or  superstition. 
Their  knowledge  of,  and  care  for  us,  challenge  our 
reverence;  but  neither  this,  nor  any  thing  else  can 
demand  our  adoration,  or  render  it  allowable  to 
worship  and  pray  to  them. 

Lastly,  From  the  several  cases  of  the  angels  be- 
ing said  to  assist  and  defend  holy  men  in  Scrip- 
ture, we  have  reason  to  believe,  that  the  benefit  of 
their  protection  extends,  not  only  to  spiritual,  but 
also  to  temporal,  dangers  and  adversities :  that  they 
shield  us  from  many  misfortunes,  prevent  many 
sad  casualties,  and  put  by  many  a  sore  thrust, 
which  our  enemies  endeavour  to  make  us  fall  by. 
Let  us  then  thank  God  for  these  bright  guardians  ; 
let  us  imitate  their  diligence  and  condescension  in 
doing  good  ;  let  us  hearten  ourselves  with  their  as- 
sistance against  ternptations ;  let  us  behave  our- 
selves, as  becomes  men  under  their  observation : 
and  not  only  pray,  but  endeavour  daily,  that  the 
"  will  of  our  Father  may  be  done  by  us  upon  earth," 
with  the  same  cheerfulness  and  vigilance,  as  it  is 
by  them  in  heaven.  And  let  us  beg  of  God,  that 
"as  they  always  do  him  service  in  heaven,  so  they 
may  succour  and  defend  us  on  earth  ;"  and  at  last, 
when  we  shall  leave  this  earth,  that  they  may  con- 
duct us  to  the  regions  of  immortal  happiness,  to 
"the  innumerable  company  of  angels,"  (Heb.  xi. 
22,)  where  we  shall  be  ever  with  them,  and  like 
them.  All  which  we  may  hope  to  obtain,  through 
the  sole  merits  and  mediation  of  their  and  our 
Lord  and  King,  even  Jesus  Christ  the  righteous ; 
who  submitted,  for  our  sakes,  to  be  "  made  lower 
than  the  angels ;"  (Heb.  ii.  7.  9 ;)  but  is  now  set 
down  at  the  right  hand  of  God,  "  angels,  and  au- 
,'  thorities,  and  powers,  being  made  subject  unto 
(•,)  him<"  (1  Pet.  iii.  22.)  To  him,  therefore,  with 
the  Father  and  the  Holy  Ghost,  three  persons  and 
one  God,  be  ascribed,  as  is  most  due,  all  honour  I 


healed^  through  the  merits  of  thy  Son  Jesus 
Christ  our  Lord.     Amen. 

The  Ejnstle.     2  Tim.  iv.  5. 

WATCH  thou  in  all  things,  endure  afflic- 
tions, do  the  work  of  an  evangelist,  make 
full  proof  of  thy  ministry.  Fori  am  now 
ready. to  be  offered,  and  the  time  of  my  de- 
parture is  at  hand.   1  have  fought  a  good  fight, 

and  glory,  thanksgiving  and  praise,  might,  majes- 
ty, and  dominion,  henceforth  and  for  evermore. 
Amen.  Dean  Stanhope. 

(81.)  That  famous  Evangelist,  whose  memory 
we  celebrate  this  day,  was  born  at  Antioch,  where 
there  flourished  schools  of  the  liberal  sciences.     In 
these  St.  Luke  had  his  education ;    and,  having 
passed  through  his  preliminary  studies,  he  applied 
himself  to  the  study  and  practice  of  Physic.     It  is 
thought  that  for  some  years  he  practised  physic  at 
Rome,  being  a  servant  in  the  household  of  one  of 
the  family  of  the  Lucilii,  and,  upon  his  liberty  ob- 
'  tained,  he  took  the  name  of  Lucas,  a  diminutive  of 
Lucilius.     That  this  was  the  "  beloved  physician" 
mentioned  by   St.  Paul,  (Col.  iv.  14,)  and  "  the 
brother  whose  praise  is  in  the  Gospel,"  (2  Cor.  viii. 
18,)  the  most  ancient  writers  of  Christianity  do  al- 
low ;  for  this  is  acknowledged  by  Ignatius,  in  his 
Epistle  to  the  Ephesians,  who  lived  in  or  next  to 
the  apostolical  times.     Some  have  thought  him  to 
be  one  of  the  seventy  disciples,  but  this  is  asserted 
without  ground ;  for  all  antiquity  make  St.  Luke 
the  disciple  of  the  apostles,  and  not  of  Christ.  The 
time  when  St.  Luke  joined  himself  to  St.  Paul, 
was  soon  after  the  contention  happened  between 
him   and   Barnabas   at   Antioch,    in   the    year  of 
Christ  51.     For  taking  only  Silas  with  him,  in  his 
journey  to  Troas,  (Acts  xvi.  8,)  it  is  very  probable 
that  Luke  was  taken  into  company  when  he  came 
to  that  place  ;  for  in  the  whole  relation,  before  this 
time,  of  St.  Paul's  acts,  the  author  of  the  Acts  of 
the  Apostles  (which  was  undoubtedly  St.  Luke) 
says,  Paul  "spoke,"  Paul  "departed,"  Paul  "went," 
&c.  but  almost  ever  after  his  being  at  Troas,  to  the 
end  of  the  book,  he  speaks  of  St.  Paul's  actions,  as 
if  he  himself  had  mingled  with  them.     "  We  loos- 
ing from  Troas;  we  were  abiding  certain  days;  we 
went  out ;  we  sat  down."     He  wrote  his  Gospel 
about  seven  years  after  his  conjunction  with  St. 
Paul,  whom  he  never  left  until  his  d^th.     He  is 
recorded  to  have  written  this  excellent  work  in 
Achaia  and  Boeotia,  whilst  St.  Paul  stayed  there, 
which  was  in  the  year  of  Christ  58.     He  is  said  to 
have  written  his  Gospel  to  hinder  the  faithful  from 
being  poisoned  by  the  heretical  relations  of  the  Co- 
rinthians, a  very  early  race  of  heretics  sprung  up 
in  the  Church.    He  wrote  his  book  of  "  the  Acts 
of  the  Apostles"  about  three  years  after,  in  the  fifth 


352 


SAINT  LUKE  THE  EVANGELIST. 


I  Imve  finished  my  course,  1  have  kepi  the 
faith.  Henceforth  there  is  h^id  up  for  me  a 
crown  of  rio^hteousness.  which  the  Lord  the 
righteous  Judge  shall  give  me  at  that  day  : 
and  not  to  me  only,  but  unto  all  them  also 
tliat  love  his  appearing.  Do  thy  diligence 
to  come  shortly  unto  nie  :  for  Demas  hath 
forsaken  me,  having  loved  this  present 
world,  and  is  departed  unto  Thessalonica  ; 
Crescens  to  Galatia,  Titus  unto  Dalmatia. 
Only  Luke  is  with  me.  Take  Mark,  and 
bring  him  witli  thee :  for  he  is  profitable  to 
me  for  the  ministry.  And  Tychicus  have  I 
sent  to  Ephesus.  The  cloak  that  I  left  at 
Troas  with  Carpus,  when  thou  comest,  bring 
with  thee,  and  the  books^  but  especially  the 
parcinnents,  Alexander  the  coppersmith 
did  me  much  evil :  the  Lord  reward  him 
accord ino^  to  his  works.     Of  whom  be  thou 

year  of  Nero,  and  of  Christ  61.  There  has  been  a 
general  tradition  concerning  this  saint,  that  he  was 
not  only  a  physician,  but  an  eminent  painter  in  his 
time;  that  he  painted  the  Virgin  Mary,  St.  Peter 
and  Paul,  and  (if  we  may  credit  Metaphrastes)  our 
Saviour  himself.  How  St,  Luke  disposed  of  him- 
self after  St.  Paul's  Martyrdom  at  Rome,  is  not  so 
very  certain  :  Epiphanius  says  he  preached  in  Dal- 
matia, in  Gaul,  Italy,  and  Macedonia.  Others  af- 
firm, that  when  he  left  Rome,  he  returned  into  the 
East,  and  from  thence  he  went  to  preach  in  Africa, 
and  that  he  converted  the  Thebans  to  the  faith. 
That  he  at  last  suffered  martyrdom,  the  best  au- 
thors of  antiquity  allow.  The  later  Greek  writers 
relate  his  death  with  more  particularities,  saying, 
that  he  was  crucified  or  nailed  to  the  branches  of 
an  olive  tree,  there  not  being  upon  the  place  dry 
wood  sufficient  to  make  a  cross  for  him  to  suffer 
on.  Dr.  Nicholls. 

In  the  Collect  for  the  day  he  is  styled  "  Luke 
the  Physician,  whose  praise  is  in  the  Gospel:" 
from  which  profession  he  was  "  called  to  be  an 
Evangelist,"  which  at  first  signified  in  general  a 
preacher  of  the  Gospel,  but  was  afterwards  re- 
strained to  those  four,  who  wrote  the  history  of 
the  life  and  doctrines  of  our  Saviour.  He  was 
likewise  called  from  a  physician  of  the  body  to  be 
a  "  physician  of  the  soul."  And  thence  our  Church 
teaches  to  pray,  "  that  by  the  wholesome  medicine 
of  the  doctrines  delivered  by  him  all  the  diseases 
of  our  souls  may  be  healed." 

The  Epistle  contains  St.  Paul's  directions  to 
Timothy  for  the  faithful  discharge  of  the  office,  to 
which  he  was  called. 

The  Gospel  gives  us  a  short  account  of  Christ's 
sending  forth  his  disciples  into  the  world,  together 
with  the  commission  given  to  them.     Dr.  Hole. 

(82.)  From  what  is  here  said  by  St.  Paul  we 


ware  also,  for  he  hath  greatly  withstood  our 
words.  (S2.) 

The  Gospel.     St.  Luke  x.  1. 

THE  Ijord  appointed  other  seventy  also, 
and  sent  them  two  and  two  before  his  face 
into  every  city  and  place  whither  he  himself 
Vv-ould  come.  Therefore  said  he  unto  them. 
The  harvest  truly  is  great,  but  the  labourers 
are  few  :  pray  ye  therefore  the  Lord  of  the 
harvest,  that  lie  would  send  forth  labourers 
into  his  harvest.  Go  your  ways  ;  behold,  I  T 
send  you  forth  as  lambs  among  wolves.  Car- 
ry neither  purse,  nor  scrip,  nor  shoes ;  and 
salute  no  man  by  the  way.  And  into  what- 
soever house  ye  enter,  first  say,  Peace  be  to 
this  house.  And  if  the  son  of  peace  be  there, 
your  peace  shall  rest  upon  it :  if  not,  it  shall 
turn  to  you  again.     And  in  the  same  house 

may  observe  the  constancy  of  St.  Luke's  faith. 
For,  when  Demas  forsook  Christ  and  St.  Paul 
from  an  inordinate  love  of  this  present  world,  St. 
Luke  kept  firm  and  steadfast  to  both  :  "only  Luke 
is  with  me."  Our  Saviour  had  some  mercenary 
disciples,  who  followed  him  only  for  the  loaves: 
they  kept  with  him,  whilst  any  thing  could  be  got- 
ten by  him  ;  but,  when  that  failed,  they  "  drew 
back,  and  walked  no  more  with  him."  John  vi.  66.  /  'I 
We  read  of  others,  who  for  a  while  received  his 
word  with  joy  ;  but,  when  any  tribulation  or  per- 
secution arose  because  of  the  word,  "  by  and  bye 
they  were  offended."  Matt.  xiii.  21.  The  apostle  '\ 
also  speaks  of  some  among  the  Galatians,  that  theyJ^ 
began  well,  and  set  out  right  at  their  entrance  on 
the  Christian  course,  with  some  fair  and  pro- 
mising hopes  of  their  continuance:  "Ye  did  run 
well,"  saith  he;  "who  did  hinder  you,  that  ye 
should  not  obey  the  truth  ?"  Gal.  v.  7. 

But  we  are  taught  other  and  better  things  of  St. 
Luke,  the  saint  of  this  day :  who  not  only  began 
well ;  but  held  out  to  the  last ;  being  neither  diverted 
by  the  love,  nor  discouraged  by  the  hatred  or  ter- 
ror, of  the  world.  He  never  left  St.  Paul,  because 
he  saw  him  resolved  not  to  leave  our  Saviour  ;  and 
so  was  a  constant  follower  of  him,  as  he  was  of 
Christ.  He  was  not,  with  Demas,  beivitched  by 
the  sorceries  of  the  world,  nor  enchanted  by  the 
charms  of  earthly  profits  or  pleasure :  but  he  kept 
on  his  Christian  course,  as  well  when  beset  with 
thorns,  as  when  strewed  with  palms  and  roses.  In 
a  word,  he  never  shrunk  or  started  aside  from  the 
truth:  but  continued  with  St.  Paul  in  defence  of 
Christianity,  when  others  left  it;  and,  to  crown 
all,  he  cheerfully  laid  down  his  life,  for  the  testi- 
timony  of  the  Gospel  which  he  had  written. 

Thus  we  see  in  St.  Luke  a  pattern -of  constancy 
and  perseverance  in  the  faith ;  of  true  and  sincere 


SAINT  SIMON  AND  SAINT  JUDE,  APOSTLES. 


353 


remain,  eating  and  drinking  such  things  as 
they  give  :  for  the  labourer  is  worthy  of  his 
hire.  (S3.)  ' 

^aint  Simon  antjf  Saint  Juty^, 

The  Collect. 
O  ALMIGHTY  God,  who  hast  built  thy 

friendslvp;  of  unwearied  diligence  and  fidelity  in 
in  his  calling.  It  is  a  lesson  worthy  of  imitation, 
and  may  teach  us  to  go  and  do  likewise. 

Dr.  Hole. 

(83.)  The  following  observations  and  inferences 
will  contribute  to  our  improvement  by  this  passage 
of  Scripture. 

l.-And  first,  this  spiritual  "harvest,"  and  the 
greatness  of  it,  gives  us  a  fair  occasion  to  contem- 
plate and  admire  the  power,  and  wisdom,  and 
goodness  of  Almighty  God,  in  the  astonishing  suc- 
cess of  his  Gospel.  This  is  undoubtedly  the 
Lord's  "  doing,"  and  such  as  can  never  be  suffi- 
ciently '•  marvejlous  in  our  eyes."  And  therefore  we 
who  are,  as  the  apostle  calls  his  Corinthians, 
"God's  husbandry,"  (1  Cor.  iii.  9,)  ought  tore- 
fleet  upon  the  mighty  operations  of  his  grace  in 
ourselves  and  others,  with  holy  wonder  and  hum- 
ble thankfulness.  We  should  constantly  stir  up 
our  zeal  and  diligence,  to  answer  the  good  intents 
of  so  amazing  a  Providence,  and  take  all  possible 
care  to  bring  forth  fruits  worthy  of  such  mercy. 
For  dreadful  will  be  our  case  at  last,  beyond  what 
we  are  able  to  fear  or  to  conceive,  if  we  shall  fall 
under  that  aggravation  of  our  other  sins,  to 
have  received  this  "grace  of  God  in  vain."  2  Cor. 
vi.  1. 

2.  Secondly,  when  the  ministers  of  the  Gospel  are 
here  called  "  laboiiirers,"  this  shews  us  the  nature 
of  our  calling.  That  it  is  by  no  means  a  profes- 
sion of  ease  and  idleness,  but  of  constant  and  pain- 
ful care.  When  these  again  are  said  tobe"la- 
h&Uts  in  harvest,"  this  is  still  a  greater  reproach  to 
them  that  are  slothful ;  since,  at  such  times,  and 
upon  that  emergency,  even  the  laziest  are  content 
to  work,  or  are  thought  inexcusable  if  they  do  not. 
It  likewise  intimates  to  us.  With  what  vigour  and 
alacrity  we  should  perform  the  several  offices  re- 
quired of  us ;  since  the  labour  of  harvest  is  not 
only  hard,  but,  notwithstanding  all  the  hardship  of 
it,  usually  attended  with  a  sensible  cheerfulness 
and  a  willing  heart,  above  all  others.  And  again, 
when  we  are  told,  that  this  is  the  Lord's  harvest, 
this  shews  us,  what  end  we  ought  chiefly  to  pro- 
pose to  ourselves  ;  that  neither  honour  nor  reputa- 
tion, mterest  nor  popularity,  must  be  the  things  we 
seek ;  for  this  were  to  forget  our  Master's,  and  to 
45 


church  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the 
head  corner-stone  ;  grant  us  so  to  be  joined 
together  in  unity  of  spirit  by  their  doctrine, 
that  we  may  be  made  an  holy  temple  accept- 
able unto  thee,  through  Jesus  Christ  our 
Lord.     Amen.  (84.) 

The  Epistle.     St.  Jude  1. 

JUDE,  the  servant  of  Jesus   Christ,  and 

do  our  own  business.  Who  then  is  that  faithful 
and  wise  servant,  whom  his  Lord  hath  made  ruler 
over  his  household,  to  give  them  meat  in  due  sea- 
son ?  Blessed  is  that  servant,  whom  his  Lord, 
when  he  cometh,  shall  find  so  doing.  1  Cor.  xv.  ^ 

58;  Matt.  xxiv.  45,  46.  y 

3.  A  third  thing  to  be  inferred  from  the  text  is, 
the  great  care  men  ought  to  take,  in  distinguishing 
between  the  regular  and  true,  and  those  other  busy 
and  pragmatical  labourers,  who,  without  any  war- 
rant or  command  from  the  Lord,  will  needs  be 
"  thrusting   themselves  "   into   "  his   harvest."     It 
was  Grod's  complaint  by  the  prophet  Jeremy  of  old, 
"  I  have  not  sent  these  prophets,  yet  they  ran  ;  I 
have  not  spoken  to  them,yet  they  prophesied."  Jer. 
xxiii.  21.     The  abounding  of  such  teachers,  who 
of  their  own  heads  intrude  into  so  weighty  a  con- 
cern, is  ever  represented  in   Scripture,  as  a  very 
grievous   curse    and  judgment.     And,  hoAv   God 
comes  to  suffer  this,  St.  Paul  hath  given  us  some 
account  when  he  says,  "  The  time  will  come,  when 
men  will  not  endure  sound  doctrine,  but  after  their 
own  lust  shall  they  heap  to  themselves  teachers, 
having  itching   ears ;  and   they  shall  turn  away 
their  ears  from  the  truth."  (2  Tim.  iv.  3,  4.)     It 
seems,  the  curiosity  of  the  people,  and  their  not 
enduring  to  be  told  necessary  and  plain  truths,  is 
the  beginning  of  this  mischief:  a  mischief,  which 
soon  grows  to  dangerous  errors,  and  fatal  deceit, 
and  a  settled  dislike  of  sound  doctrine.     For  it  is 
scarce  to  be  expected,  that  they,  who  set  up  them- 
selves, should  bear  the  same  conscientious  regard 
to  what  they  deliver,  as  others  will,  who  are  sensi- 
ble they  come  by  the  direction,  and  upon  the  errand 
of  their  Master ;  and  who  know,  they  must  be 
answerable  for  the  discharge  of  their  duty,  to  that 
regular  and  fixed  authority  by  which  they  were 
sent.     But  still,  allowing  they  contain  themselves 
within  the  bounds  of  truth  ;  admitting  it  were  true, 
which  for  the  most  part  it  is  not,  that  their  gifts 
excelled  those  of  our  lawful  pastors;  yet  is  there 
still  one  prejudice  against  them,  which  singly  ought 
to  weigh  down  all  their   boasted,  and  even   sup- 
posable  advantages  in  other  respects  ;  I  mean,  that 
these  are  not  the  labourers  sent  by  the  Lord  ;  that 
is,  they  have  not  the  same  commission    derived 
from  Him,  nor  are  entrusted  with  the  charge  ot 


354 


SAINT  SIMON  AND  SAINT  JUDE,  APOSTLES. 


brother  of  James,  to  them  that  are  sanctified 
by  God  the  Father,  and  preserved  in  Jesus 
Christ,  and  called :  Mercy  unto  yoii,  and 
peace  and  love  be  multiplied.  Beloved, 
when  1  g^ave  all  diligence  to  write  unto  you 
of  the  common  salvation,  it  was  needful  for 
me  to  write  unto  you,  and  exhort  you,  that 
ye  should  earnestly  contend  for  the  faith 
which  was  once  delivered  unto  the  saints. 
For  there  are  certain  men  crept  in  unawares, 
wlio  were  before  of  old  ordained  to  this  con- 
denmation  ;  uns^odly  men,  turning'  the  grace 
of  onr  God  into  lasciviousness,  and  denying 
the  only  Lord  God,  and  onr  Lord  Jesus 
Christ.  I  will  therefore  put  you  in  remem- 
brance, though  ye  once  knew  this,  how  that 
the  Lord,  having  saved  the  people  out  of  the 
land  of  Egypt,  afterwards  destroyed  them 

souls,  as  lawful  pastors  are.  This  is  a  warning, 
which  I  could  not  omit,  Avhere  there  is  given  so  fair 
an  occasion  for  it.  And  I  do,  in  the  spirit  of 
meekness,  and  in  tlie  name  of  our  Lord  Jesus 
Christ,  beseech  all  those  very  seriously  to  consider 
it,  who  have  suffered  themselves  to  conceive  any 
prejudice  to  their  own  duly  established  ministers; 
and  who,  upon  any  specious  pretence  whatsoever, 
are  prevailed  upon  to  make  a  breach  in  the  order 
and  unity  of  the  Church.  And  for  the  rest,  I  leave 
this  particular  upon  them,  with  that  exhortation  of 
St,  Paul,  (Heb.  xiii.  17,)  "  Obey  th6ra  that  have 
the  rule  over  you ;"  that  is,  your  spiritual  guides, 
"  and  submit  yourselves :  fo:  ihey  watch  for  your 
souls,  as  they  that  must  give  account,  that  they 
may  do  it  with  joy,  and  not  with  grief;  for  that  is 
unprofitable  for  you." 

After  what  hath  been  already  spoken,  there  will 
certainly  need  but  little  to  enforce  that,  which  I 
design  for  my  last  inference,  contained  in  this  com- 
mand of  our  Saviour.  "Pray  ye  therefore  the 
Lord  of  the  harvest,  thnt  he  woiild  send  forth  la- 
bourers into  his  harvest."  The  success  of  each 
man's  undertakings  in  his  respt- ctive  profession  de- 
pends upon  the  blessing  of  God  for  making  the 
means  effectual :  but  the  success  of  ministers  is 
more  entirely  his.  In  other  cases  he  needs  only  not 
forbid,  or  at  most  command,  natural  effects  :  but  in 
this,  when  our  persuasion  bends  corrupt  minds  to 
truth  and  goodness,  he  produces  an  effect  by  in- 
struments, in  no  degree  sufficient  for  it.  And 
therefore,  in  our  daily  prayer  for  '■  the  clersry  and 
the  people,"  we  do  most  pertinently  apply  to  God, 
as  a  "  God  who  alone  worketh  great  marvels." 
For  such  indeed  it  is,  to  turn  men's  hearts,  by  the 
ministry  of  their  weak  and  sinful  brethren ;  who, 
without  the  continual  dew  of  his  grace,  must  needs 
plant  and  water  in  vain.  Dean  Stanhope. 

(84.)  There  are  two  saints  commemorated  by 


tliat  believed  not.  And  the  angels  which 
kept  not  their  first  estate,  but  left  their  own 
habitation,  he  hath  reserved  in  everlasting 
chains  under  darkness,  unto  the  judgment 
of  the  great  day.  Even  as  Sodom  and  Go- 
morrha,  and  the  cities  about  them,  in  like 
manner  giving  themselves  over  to  fornica- 
tion, and  going  after  strange  flesh,  are  set 
forth  for  an  example,  suffering  the  ven- 
geance of  eternal  fire.  Likewise  also  these 
filthy  dreamers  defile  the  flesh,  despise  do- 
minion, and  speak  evil  of  dignities.  (So.) 

The  Gospel.     St.  John  xv.  17. 

THESE  things  I  command  you,  that  ye 
love  one  another.  If  the  world  hate  you,  ye 
know  that  it  hated  me  before  it  hated  you. 
If  ye  were  of  the  world,  the  world  would 

the  Church  this  day.  The  first  is  Simon,  sur- 
nameJ  the  Canaanite,  (Matt.  x.  4;)  and  Zelotes, 
(Luke  vi.  15;  Acts  i.  13:)  which  two  names  are 
the  same:  for  the  Hebrew  word  Canaan  signifies 
a  Zealot.  There  were  a  sect  of  men  called  Zealots, 
about  the  time  of  Christ,  in  Judea,  who,  out  of  a 
pretended  zeal  for  God's  honour,  would  commit  the 
most  grievous  outrages;  they  would  choose  and 
ordain  high  priests  out  of  the  basest  of  the  people, 
and  murder  men  of  the  principal  dignity.  It  is 
probable  that  Simon,  before  his  conversion  and  call, 
might  be  out  of  this  sect :  or,  hoAvever,  some  fire 
and  fierceness  in  his  temper,  gave  occasion  for  his 
being  called  the  Zealot.  He  was  one  o(  the  twelve 
apostles,  and  kin  to  our  blessed  Lord  ;  either  his 
half  brother,  being  one  of  Joseph's  sons  by  another 
wife,  as  all  the  Greek  fathers  contend,  or  cousin  by 
his  mother's  side.  Most  certain  this  is  that  Simon 
which  is  meant,  (Matt.  xiii.  55;)  ''Are  not  his 
brt'thren,  James,  and  Joses,  and  Simon,  and  Judas  ?" 
There  is  a  tradition,  that  it  was  at  his  marriage  in 
Cana  of  Galilee  that  our  Saviour  was  present. 
After  our  Saviour's  ascension,  he  is  recorded  to  have 
preached  the  Gospel  in  Mesopotamia;  that  he 
preached  likewise  in  Egypt  and  Africa,  is  related  by 
others.  And  (if  we  may  credit  Nicephorus,  a  later 
writer)  that  he  extended  his  mission  as  far  as  Bri- 
tain.    He  suffered  martyrdom  in  Persia, 

Jude.  the  other  apostle,  whose  memory  is  this 
dav  observed,  was  one  of  the  twelve  apostles,  bro- 
ther to  James,  (Jude  1,)  and  therefore  bore  the 
same  relation  with  him  to  our  Saviour.  He  was 
that  same  Judas  mentioned  in  the  verse  before 
cited  ;  "  are  not  his  brethren,  James,  and  Joaes,  and 
Simon,  and  Judas?"  'He  had  two  surnames,  one 
was  Thaddseus,  which  does  not  seem  to  be  more 
than  a  diminutive,  or  small  alteration  of  Judas,  and 
is  derived  from  the  same  root  in  Hebrew  as  Judas 
is.    Lebbaeus  is  derived  from  a  word  in  Hebrew 


SAINT  SIMON  AND  SAINT  JUDE,  APOSTLES. 


355 


love  his  own  :  but  because  ye  are  not  of  the 
world,  hut  I  have  chosen  you  out  of  the 
world,  therefore  the  world  hatethyou.  Re- 
member the  word  that  I  said  unto  you,  Ttie 
servant  is  not  greater  than  his  lord  ;  if 
they  have  persecuted  me,  they  will  also 
persecute  you  ;  if  they  have  kept  my  saying, 
they  will  keep  yours  also.  But  all  these 
things  will  they  do  unto  you  for  my  name's 
sake,  because  they  know  not  him  that  sent 
me.  If  I  had  not  come  and  spoken  unto 
them,  they  had  not  had  sin  :  but  now  they 
have  no  cloak  for  their  sin.     He  that  hateth 

which  signifies  heart,  and  is  as  much  as  Corculum, 
or  Little  Heart.  He  preached  the  Gospel  with  his 
brother  in  Mesopotamia,  Arabia,  and  Idumcea, 
&c.,  and  suffered  martyrdom  at  Berytus. 

Dr.  Nicholls. 

The  Collect  for  this  day  prays  God,  who  hath 
"  built  his  Church  upon  the  foundation  of  the  apos- 
tles and  prophets,  Jesus  Christ  himself  being  the 
head  corner  stone,"  to  grant  us,  "so  to  be  joined  to- 
gether in  unity  of  spirit,  that  we  may  be  made  an 
holy  temple  acceptable  unto  him."  To  this  end 
the  Epistle  directs  us  to  adhere  stedfastly  to  the 
Christian  faith. 

And  in  the  Gospel  we  are  exhorted  to  brotherly 
love,  as  the  best  cement  of  that  union,  and  the 
firmest  bond  to  hold  us  together.  Dr.  Hols. 

(85.)  The  apostle  here  exhorts  us  to  contend 
earnestly  for  the  faith. 

This  however  is  not  to  be  done  by  arms ;  by 
any  external  acts  of  violence.  But  we  must  con- 
tend for  it,  1.  By  arguments,  being  "  ready  always," 
as  St.  Peter  saith,  "  to  give  a  reason  of  the  hope  " 
and  faith  "  that  is  in  us,"  (1  Pet.  iii.  15  ;)  and  we 
should  be  always  ready,  by  Scripture  and  reason,  to 
convince  and  convert  gainsayers. 

2.  We  are  to  contend  for  the  faith  by  earnest 
and  fervent  prayer ;  since  we  cannot  propagate  or 
defend  it  by  our  own  strength.  Peter's  faith  had 
failed,  if  Christ  had  not  prayed  for  him :  and  ours 
will  fail  much  more  without  the  like  assistance. 
But  though  we  can  do  notliing  without  him, 
yet  "  we  can  do  all  things  through  Christ  which 
strengtheneth  us:  his  grace  will  be  sufficient  for 
us ;"  and  if  he  be  for  us,  it  matters  not  who 
is  against  us. 

Lastly,  we  are  to  contend  for  the  faith  by  mag- 
nanimity, and  patience  in  sufferings.  So  did  the 
apostles  and  primitive  Christians,  who  overcame 
all  their  enemies,  not  by  fighting,  but  by  suffering. 
They  planted  the  faith  of  their  doctrine,  and  wa- 
tered it  with  their  blood ;  tOl,  by  the  blessing  of 
God,  it  grew  and  overspread  the  earth. 

In  short,  "  the  weapons  of  our  warfare  are  not 
carual,  but  spiritual ;  and  are  mighty  through  God, 


me,  hateth  my  Father  also.  If  I  had  not 
done  among  them  the  works  which  none 
other  man  did,  they  had  not  had  sin  :  but 
now  have  they  both  seen  and  hated  both  me 
and  my  Father.  But  this  cometh  to  pass, 
that  the  word  might  be  fulfilled  that  is  writ- 
ten in  their  law.  They  hated  me  without  a 
cause.  But  when  the  Comforter  is  come, 
whom  I  will  send  unto  you  from  the  Father, 
even  the  Spirit  of  truth,  which  proceedeth 
from  the  Father,  he  shall  testify  of  me.  And 
ye  also  shall  bear  witness,  because  ye  have 
been  with  me  from  the  beginning.  (86.) 

to  the  pulling  down  of  the  strong  holds  of  Satan, 
and  the  building  of  us  up  in  our  most  holy  faith." 
Christ,  the  Captain  of  our  salvation,  was  made  per- 
fect by  sufferings;  and  his  followers,  the  aposlles) 
attained  to  perfection  the  same  way :  and,  if  we 
suffer  with  or  for  him,  we  shall  also  be  glorified  to- 
gether. 

Let  us  then  contend  earnestly  for  the  unity,  the 
purity,  and  the  continuance  of  the  faith :  for  the 
unity  of  the  faith,  against  those  who  would  divide 
it ;  for  the  purity  of  the  faith,  against  those  who 
would  deprave  and  corrupt  it ;  for  the  continuance 
and  propagation  of  the  faith,  against  those  who 
would  subvert  and  undermine  it.  Till,  by  fighting 
the  good  fight  of  faith,  and  living  answerably  to  it, 
we  attain  at  length  a  crown  of  glory,  through  the 
merits  of  Jesus  Christ.  Dr.  Hole. 

(86.)  From  this  day's  Gospel  we  may  learn,  1. 
The  great  lesson  of  brotherly  love  and  kindness, 
which  our  Saviour  here  commands,  and  charges 
upon  all  his  followers,  and  elsewhere  makes  the  dis- 
tinguishing mark  of  his  disciples  :  willing  them  to 
love  their  neighbour  as  themselves ;  and  to  do 
unto  all  men  as  they  would  that  men  should  do 
unto  them. 

2.  We  learn  hence,  that  the  hatred  of  the  world 
is  no  discharge  from  this  duty  of  loving  them,  nor 
should  it  be  any  discouragement  from  it :  for  our 
Saviour  teaches  us,  to  "  love  them  that  hate  us ;" 
and  here  tells  us,  that  "  if  the  world  hate  us,"  we 
need  not  ''  wonder,  for  it  hated  him,  before  it  hated 
us,"  and  the  disciple  cannot  expect  to  be  better 
than  his  Master.  It  is  honour  enough  for  us,  to  ^e 
made  conformable  to  his  sufferings,  that  we  may 
be  partakers  of  his  glory ;  and  we  may  well  be  con- 
tent to  bear  the  cross,  which  will  surely  bring  us  to 
a  never-fading  crown. 

3.  We  learn  hence  the  heiuousness  of  the  sin  of 
unbelief,  which  the  clear  discoveries  and  revela- 
tions of  the  Gospel  have  rendered  altogether  inex- 
cusable. For  after  all  that  Christ  hath  said  and 
done  for  man's  salvation,  it  must  be  mere  obsti- 
nacy and  perverseness  of  will,  to  refuse  or  ne- 
glect it. 


356 


ALL  SAINTS'  DAY. 


^U  Sntnts'  Sag.  (87.) 

The  Collect. 

O  ALMIGHTY  God,  who  hast  knit  to- 
gether thine  elect  in  one  commnnion  and  fel- 
lowsliip,  in  the  mystical  body  (88.)  of  thy  Son 
Christ  onr  Lord  ;  ijrantusgraceso  to  follow 
thy  blessed  saints  in  all  virtuous  and  godly 
living,  that  we  may  come  to  those  unspeak- 
able joys,  which  thou  hast  prepared  for 
those  who  unfeignedly  love  thee,  through  Je- 
sus Christ  our  Lord.     Amen. 

For  the  Epistle.     Rev.  vii.  2. 

AND  I  saw  another  angel  ascending  from 
the  east,  having  the  seal  of  the  living  God  ; 
and  he  cried  witii  a  loud  voice  to  the  four 
angels,  to  whom  it  was  given  to  hurt  the 
earth  and  the  sea,  saying,  Hurt  not  the  earth, 
neither  the  sea,  nor  the  trees,  till  we  have 
sealed  the  servants  of  our  God  in  their  fore- 
heads. And  I  heard  the  number  of  them 
which  were  sealed  ;  and  there  were  sealed 
an  hundred  and  forty  and  four  thousand; 
of  all  the  tribes  of  the  children  of  Israel. 

Of  the  tribe  of  Judah  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Reuben  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Gad  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Aser  were  sealed  twelve 
thousand. 

Whence,  lastly,  we  learn,  the  great  danger  of 
infideUty,  or  sinning  against  light  and  knowledge  ; 
which  our  Saviour  makes  the  reason  and  aggrava- 
tion of  their  condemnation ;  that  "  light  is  come 
into  the  world,  hut  men  love  darkness  rather  than 
light,  because  their  deeds  are  evil." 

Upon  the  whole  then,  let  us  take  heed,  that 
there  be  not  found  in  any  of  us  '■'•  an  evil  heart  of 
unbelief  in  departing  from  the  living  God." 

Dr.  Hole. 

(87.)  The  feast  of  All  Saints  is  not  of  very  great 
antiquity  in  the  Church.  About  the  year  of  our 
Lord  610,  the  heathen  pantheon,  or  temple,  dedi- 
cated to  all  the  gods,  at  the  desire  of  Boniface  IV. 
bishop  of  Rome,  was  taken  from  the  heathen  by 
Phocas  the  emperor,  and  dedicated  to  the  honour 
of  All  Martyrs;  hence  came  the  original  of  All 
Saints,  which  was  then  celebrated  upon  the  first 
of  May.  Afterwards,  by  an  order  of  Gregory  IV. 
it  was  removed  to  the  first  of  November,  in  the 
year  of  our  Lord  834,  as  it  has  stood  ever  since. 
Our  reformers  having  laid  aside  the  celebration  of 
a  great  many  martyrs'  days,  which  had  grown  too 
numerous  and  cumbersome  to  the  Church,  thought 


Of  the  tribe  of  Nephthalim  were  sealed 
twelve  thousand. 

Of  the    tribe  of  Manasses  were    sealed 
twelve  thousand. 

Of  the  tribe  of  Simeon  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Levi  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Issachar  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Zabulon  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Joseph  were  sealed  twelve 
thousand. 

Of  the  tribe  of  Benjamin  v.-ere  sealed 
twelve  thousand. 

After  tliis  I  beheld,  and  lo,  a  great  multi- 
tude, which  no  man  could  number,  of  all  na- 
tions, and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  ' 
hands  ;  and  cried  with  a  loud  voice,  saying, 
Salvation  to  our  God,  which  sitteth  upon 
the  throne,  and  unto  the  Lamb.  And  all 
the  angels  stood  round  about  the  throne,  and 
about  the  elders,  and  the  four  beasts,  and  fell 
before  the  throne  on  their  faces,  and  wor-  p 
shipped  God.  saying,  Amen  :  Blessing,  and 
glory,  and  wisdom,  and  thanksgiving,  and 
honour,  and  power,  and  might,  be  unto  our 
God  for  ever  and  ever.  Amen.  (89.) 
The  Gospel.     St.  Matt.  v.  1. 

JESUS  seeing  the  multitudes,  went  up 

fit  to  retain  this  day.  wherein,  by  a  general  com- 
memoration, our  Church  gives  God  thanks  for  them 
all.  Dr.  Nicholls. 

In  the  Collect  for  this  day  we  are  reminded  of 
that  one  fellowship  and  communion  of  saints,  into 
which  God  hath  knit  together  his  chosen  people  in 
the  mystical  body  of  Christ:  to  the  intent  that  we 
may  continue  steadfast  in  the  communion  of  the 
Church  militant  here  upon  earth,  and  so  be  fitted 
to  join  for  ever  with  the  Church  triumphant  here- 
after in  heaven.  To  this  end  we  pray  for  grace  to 
imitate  their  holy  lives  in  this  world,  that  we  may 
be  qualified  to  partake  with  them  in  the  happiness 
of  the  next. 

In  the  Epistle,  a  seal  is  ordered  by  Almighty 
God  to  he  set  on  his  true  and  faithful  servants :  and 
in  the  Gospel,  our  Saviour  marks  out  the  persons, 
that  are  entitled  to  this  distinction.       Dr.  Hole. 

(88.)  A  mystical  body  is  a  body  in  a  figurative 
sense ;  in  which  sense  the  Church  is  called  our 
Saviour's  body.  Dr.  Bennet. 

(89.)  The  following  remarks  may  be  suggested 
from  the  love  of  God  to  his  saints  :  a  due  improve- 
ment whereof  would  be  the  best  and  most  Chris- 


ALL  SAINTS'  DAY. 


357 


into  a  mountain ;  and  when  he  was  set,  his 
disciples  came  unto  him.  And  he  opened 
his  mouth,  and  taught  them,  saying,  Blessed 
are  the  poor  in  spirit:  for  theirs  is  the  king- 
dom of  heaven.  Blessed  are  they  that 
mourn  :  for  they  shall  be  comforted.  Blessed 
are  the  meek  :  for  they  shall  inherit  the 
earth.  Blessed  are  they  which  do  hunger 
and  thirst  after  righteousness :  for  they  shall 
be  filled.  Blessed  are  the  merciful  :  for 
they  shall   obtain  mercy.     Blessed  are  the 

lian  method  of  rendering  to  him,  and  them,  the 
honours  intended  to  both,  by  the  observation  of 
this  festival. 

1.  First,  then,  the  integrity  of  these  scaled,  and 
that  purity  of  faith  and  worship  so  carefully  main- 
tained by  them,  may  be  of  signal  use  to  us,  virhen 
attacked  with  violent  temptations  to  sin.  It  will 
represent  to  us,  by  their  example,  the  possibility  of 
resisting  and  overcoming  all  attempts  made  upon 
/  our  virtue,  by  sincere  resolutions  and  endeavours, 
backed  with  that  grace,  which  alone  can  render 
them  effectual.  It  will  fill  us  with  assured  expec- 
tation of,  and  dependence  upon,  all  such  necessary 
strength  and  assistances  from  God,  provided  we 
hold  fast  by  him,  and  do  not  tamely  desert  his 
cause  ;  which  always  is  the  cause  of  goodness  and 
strength.  It  would  guard  us  against  the  dangerous 
seducements  of  numbers,  and  authority,  and  exam- 
ples; and  not  suffer  us  to  love  piety  and  virtue  one 
whit  the  less,  because  not  valued  by  the  many,  or 
not  countenanced  by  the  great.  Q,uite  contrary,  it 
would  possess  us  with  a  terrible  apprehension  of 
vices,  that  have  credit  and  vogue,  and  are  grown 
fashionable  in  the  world  ;  when  we  reflect,  that 
these  great  champions  of  faith  and  holiness  attain- 
y-  ed  the  honotir  and  privilege  of  God's  seal,  by  an  in- 
)       flexible,  even  when  a  persecuted,  singularity  in  the 

true  religion.  And  this  leads  us  naturally  to  a 
y  /  2.  Second  remark  resulting  from  the  eminent  de- 
y  liverances  they  were  "sealed"  to.  These  should 
convince  us,  however  improbable  discouraging  cir- 
cumstances may  sometimes  happen  to  render  it, 
that  abiding  steadfastly  by  our  duty  is  the  best  se- 
curity, with  regard  to  our  present  interests  ;  it  often 
proves  so  in  fact.  Nay  it  always  proves  so,  when 
God,  for  wise  and  better  purposes,  does  not  see  fit 
to  suffer  the  contrary.  But  ihere  is  another  case, 
not  subject  to  the  same  reserves:  and  that  is  the 
protection  of  the-Church  in  general,  notwithstand- 
ing all  the  malice  and  subtlety  of  its  manifold  ad- 
versaries and  insulters  :  a  very  comfortable  reflec- 
tion, to  all  that  love  the  Lord  Jesus  and  his  Gospel. 
Such  a  one,  in  truth,  as  it  were  heartily  to  be  wish- 
ed, the  dissoluteness  of  some,  the  profaneness  of 
others,  the  industrious  propagation  of  infidelity  by  a 
third  sort,  and,  which  gives  success  and  encourage- 


pure  in  heart :  for  they  shall  see  God.  Bless- 
ed are  the  peace-makers  :  for  they  shall  be 
called  the  children  of  God.  Blessed  are 
they  which  are  persecuted  for  righteousness' 
sake:  for  theirs  is  the  kingdom  of  heaven. 
Blessed  are  ye,  when  men  shall  revile  you, 
and  persecute  you,  and  shall  say  all  manner 
of  evil  against  you  falsely,  for  my  sake.  Re- 
joice and  be  exceeding  glad  :  for  great  is 
your  reward  in  heaven :  for  so  persecuted  they 
the  prophets  which  were  before  you.  (90.) 

ment  to  all  these,  the  general  lukewarmness  and 
indifference  of  those,  who  ought  to  oppose  and  sup- 
press them,  had  not  rendered  almost  the  only  an- 
chor of  our  hope.  God  in  his  mercy  touch  the 
consciences  of  those,  who  take,  or  who  encourage, 
or  who  connive  at,  such  liberties.  God  dispose  us 
all,  with  a  becoming  indignation  to  exercise  the 
powers  we  have  :  or,  if  these  be  too  feeble,  to  con- 
trive new  and  more  effectual  methods,  for  suppress- 
ing and  reforming  them  ;  lest  these  crying  abomi- 
nations be  visited  upon  our  nation,  in  judgments 
suitable  to  the  horror  of  their  guik.  But  I  return 
and  observe, 

3.  Thirdly,  That  the  sufferings  and  rewards  of 
those  saints,  who  ditd  in  the  cause  of  rehgion, 
ought  to  be  a  most  powerful  incitement  to  our  zeal 
and  perseverance.  They  were  men  of  like  pas- 
sions and  infirmities  with  us,  which  takes  off  all 
pretence  of  their  virtues  being  impracticable.  The 
promises  of  divine  assistance  are  the  same  still, 
and  therefore  the  hke  difficulties  cannot  be  invinci- 
ble. Their  examples  indeed  are  left  us,  and  our 
memories  are  refreshed  with  them  for  this  very  pur- 
pose, that  we  also  should  "  run  with  patience  the 
race  that  is  set  before  us."  Their  courage  and 
constancy,  their  resignation  and  charity,  should  be 
copied  by  us,  as  occasion  requires.  Their  sinceri- 
ty and  devotion,  the  purity  of  their  faith,  the  inno- 
cency  of  their  conversation,  their  fruitfulness  in 
good  works,  their  contempt  of  the  world,  and  hea- 
venly-mindedness,  should  be  patterns  always  be- 
fore our  eyes;  because  these  are  virtues,  that  may, 
and  should  be  always  in  our  practice.  In  a  word, 
let  us  express  our  thanks  to  Almighty  God  for  the 
advantage  of  such  shining  examples,  and  pay  all 
due  reverence  to  their  memory,  by  endeavouring  to 
be  like  thepi.  For,  when  all  is  done,  the  best  and 
most  acceptable  honour  we  can  possibly  do  those 
renowned  Christian  heroes  is  the  forming  of  our 
conduct  upon  the  model  of  their  graces,  and  aspir- 
ing after  the  weight  and  the  brightness  of  their 
crowns.  Dean  Stanhope.    _- 

(90.)  The  Scripture,  read  for  the  Epistle,  sets 
before  us  the  pecuhar  favour  of  God  towards  those 
faithful  servants  of  his  of  whom  this  festival  is  de- 
signed to  transmit  an  honourable  remembrance  to  all 


/ 


358 


ALL  SAINTS'  DAY. 


posterity.  The  Gospel,  in  order  to  our  more  ready 
attainment  of  the  like  advantages,  sets  before  us 
those  good  dispositions,  which  recommend  ithe 
saints  to  the  care  and  protection,  and  exalt  them  to 
the  dwelling  and  fruition,  of  God.  For  the  privi- 
leges of  good  men  we  have  the  beloved  disciple's 
authority :  for  their  happiness,  and  the  way  to  it 
both,  we  have  the  word  of  the  Master  himself; 
who  at  once  pronounces  such  persons  "  blessed," 
and  instructs  us  how  they  come  to  be  so. 

The  virtues  here  mentioned,  and  the  particular 
blessedness  appointed  to  each,  are  a  subject  too  co- 
pious to  be  enlarged  upon.  A  few  general  remarks 
shall  he  offered  on  those  virtuous  actions,  and  good 
dispositions,  which  are  prescribed  as  means,  proper 
for  attaining  the  blessings  here  promised. 

Concerning  the  dispositions  prescribed  here  for 
the  attainment  of  true  blessedness,  I  observe. 

First,  That  most  of  them  are  what  we  call  moral, 
and  many  of  them  social,  virtues.  The  former 
will  be  a  warning  to  my  reader  what  men  of  skill 
those  are,  and  how  far  endued  with  the  spirit  of 
Christ,  who  upon  all  occasions  disparage  moral  vir- 
tues as  mean  and  legal,  and  beneath  the  dignity  of 
spiritualized  Christians  ;whoblame  us  fornot  preach- 
ing Jesus  Christ  and  his  Gospel,  when  we  preach 
what  Jesus  Christ  himself  preached  and  practised ; 
who  slanderously  misrepresent  this  established 
Church  as  derogating  from  faith  and  grace,  because 
her  ministers  urge  upon  their  people  those  good 
works  which  our  Saviour  says,  in  this  very  chap- 
ter, ought  so  to  shine  as  to  be  "  seen  of  men  ;" 
(Matt.  V.  16 ;)  which  St.  James  demands  as  the  ne- 
cessary evidence  of  a  true  and  living  "  faith  ;"  (Jam. 
ii.  14,  &c. ;)  which  St.  Paul  declares  to  be  the 
"fruits  of  the  Spirit;"  (Gal.  v.  22;  Ephes.  v.  9;) 
and  which,  if  a  man  "  do  not,"  St.  John  pronoun- 
ces him  to  be,  "not  of  God,  but  of  the  devil*'  (1 
John  iii.  10.)  How  dangerous  is  the  delusion  of 
those  poor  souls  who  give  themselves  up  to  the 
guidance  of  such  teachers !  How  safe  and  com- 
fortable that  communion  whose  guides,  in  this  re- 
gard, bear  no  reproach  but  what  falls  upon  the 
apostles,  and  their  blessed  Master  himself!  For 
so  long  as  their  Epistles  are  allowed,  we  shall  never 
be  convicted  for  thus  detracting  from  grace  and 
faith ;  and  so  long  as  his  sermon  on  the  mount 
stands  upon  record,  this  will  vindicate  our  endeav- 
oqrs  to  bring  our  flocks  to  heaven,  by  taking  the 
way  that  Christ  first  led  them  in. 

But  I  likewise  observed  that  many  of  them  are 
social  virtues  ;  such  as  mankind  are  benefitted  and 
endeared  to  each  other  by.  Of  this  kind  are  humility, 
and  meekness,  and  mercy,  and  peaceableness ;  (and 
if,  as  some  have  done,  we  shall  interpret  the  sixth 
verse  of  justice  in  our  dealings,  we  may  add  right- 
eousness also.)    Now  it  ^  plain  God  could  not 


have  expressed  a  greater  friendliness  for  the  com- 
mon good  of  the  world,  and  the  comforts  of  socie- 
ty, than  by  first  enjoining  the  virtues  that  pro- 
mote these  excellent  ends ;  and  then  providing 
such  ample  compensation  in  another  world  for 
habits  and  practices,  which  self  will  be  always  op- 
posing in  this  world.  So  plainly  is  he  the  best 
Christian  who  is  the  greatest  benefactor  to  order, 
and  peace,  and  love;  and  so  much  more  precious 
is  an  active  charity  than  an  idle  and  unprofitable, 
though  never  so  rapturous  contemplation,  in  his 
eyes  who  prefers  "mercy  before  sacrifice,"  and 
who  is  ever  doing  good  to  all  his  creatures. 

2.  I  observe  of  these  virtues,  secondly.  That 
they  are  plain  and  easy  marks  to  judge  of  our 
blessedness  by.  Many  of  them  are  such  as  will 
render  themselves  conspicuous  to  other  people  ; 
but  it  is  impossible  for  any  of  them  not  to  be  dis- 
cernible to  a  careful  examiner  of  his  own  breast: 
and  this  is  an  inquiry  which  deserves  all  our  care; 
for  since  all  of  us  cannot  but  desire  to  be  happy, 
and  since  we  must  be  so  or  otherwise,  according 
as  we  excel  or  are  defective  in  these  good  quali- 
ties ;  who,  that  is  so,  would  want  the  satisfaction 
of  knowing  it  ?  Who  that  is  not,  would  not  gladly 
be  awakened  by  such  a  sense  of  his  misery  as 
might  effectually  engage  his  utmost  endeavo|irs  to  - 
become  so? 

3.  Lastly,  When  this  inquiry  is  made,  we  must 
not  content  ourselves  with  a  partial  return  to  it,  or 
imagine  that  one  or  a  few  of  these  qualities  will 
entitle  us  to  happiness  ;  if  they  be  manifestly  not 
accompanied  by  the  rest ;  for,  without  entering 
into  any  niceties  about  the  number,  the  order,  or 
the  necessary  connection  of  the  virtues  here  en- 
joined, it  is  evident  from  the  whole  tenor  of  Scrip- 
ture, that  God  requires,  in  every  one  of  us,  all  the 
dispositions  of  mind  here  mentioned,  and  looks 
that  each  should  exert  its  proper  acts  as  fit  occa- 
sions offer.  The  merciful  shall  obtain  no  mercy 
from  God,  if  he  be  impure  ;  nor  shall  the  pure  see 
God,  if  he  be  not  peaceable.  In  short,  they  are  all 
bound  upon  us  by  the  same  authority,  and  all  must 
go  to  the  composition  of  a  perfect  Christian.  Even 
the  preparation  to  undergo  persecution  for  right- 
eousness and  Christ's  sake  is  necessary,  though 
God  may  never  bring  us  into  circumstances  of  re- 
ducing that  readiness  into  act.  But  persecution 
alone  had  never  exalted  the  martyrs  and  confessors 
of  this  day,  had  not  their  other  virtues,  like  so  many 
jewels,  adorned  and  added  lustre  to  that  crown 
they  now  wear  in  heaven  :  the  brightness  whereof 
we  justly  praise  God  for  ;  and  do  best  express 
our  thanks,  by  aspiring  after  it  in  the  way  they 
have  gone  before  us.  Which  may  he  give  us  grace  to 
do,  for  his  blessed  Son's  sake,  the  Captain  of  their  and 
our  salvation,  Christ  Jesus.    Dean  Stanhope. 


(  359  ) 
THE  ORDER  FOR  THE 

ADMINISTRATION  (i )  OF  THE  LORD'S  SUPPER, 

OB 

HOLY    COMMUNION. (2-) 


1"  If  among  those  who  come  to  he  ])artakers  of  the  Holy  Comnmnion,  the  Minister  shall 
know  any  to  he  an  open  and  notorious  evil  liver,  (3.)  or  to  have  done  any  rorong  to 
his  neighboiirs  hy  loord  or  deed,  so  that  the  Congregation  he  thereJty  offended  ;  he 
shall  advertise  hin\  that  he  'presume  not  to  come  to  the  Lord's  Tahlc,  until  he  have 
openly  declared  himself  to  have  truly  repented  and  amended  his  former  evil  life, 


(1.)  Since  the  death  of  Christ  hath  reconciled 
God  to  mankind,  and  his  intercession  alone  obtains 
all  good  things  for  us,  we  are  enjoined  to  make  all 
our  prayers  in  his  name  ;  and,  as  a  more  powerful 
way  of  interceding,  to  commemorate  his  passion 
by  celebrating  the  holy  Eucharist,  which  in  the 
purest  ages  was  always  joined  to  their  public  and 
common  prayers.  (Acts  ii.  42.)  And  to  evidence 
our  Church  wishes  it  were  so  still,  she  appoints  a 
great  part  of  this  office  to  be  used  on  all  Sundays 
and  holy-days,  and  orders  the  priest  to  say  it  at  the 
altar,  the  place  where  all  the  prayers  of  the  Church 
of  old  were  wont  to  be  made,  because  there  Was 
the  proper  place  to  commemorate  Jesus  our  only 
Mediator,  by  whom  all  our  prayers  became  accep- 
ted. And  hence  the  ancients  call  this  office  "the 
Service  of  the  Altar,"  which  in  the  time  of  cele- 
bration was  then  also,  as  our  rubrick  now  enjoins, 
covered  with  a  fair  linen  cloth.  As  for  the  primi- 
tive and  original  form  of  administration,  since  Christ 
did  not  institute  any  one  method, it  was  various  in 
divers  churches,  only  all  agreed  in  using  the  Lord's 
prayer,  and  reciting  the  words  of  institution,  which 
therefore  some  think  was  all  the  apostles  used  :  but 
their  successors  in  several  Churches  added  devout 
forms  thereunto,  which  being  joined  to  the  origi- 
nal order  used  by  the  founder  of  each  Church,  was 
for  greater  honour  called  by  the  name  of  that  first 
author :  and  hence  we  have  now  the  Liturgy  used 
at  Jerusalem,  called  "  The  Liturgy  of  St.  James  ;" 
that  of  Alexandria,  called  "  The  Liturgy  of  St. 
Mark;"  that  of  Rome,  called  "  The  Liturgy  of  St. 
Clement ;"  with  others  of  lesser  value  :  which,  by 
the  fancy  of  adding  to  them  in  every  age,  have 
contracted  many  superstitions  of  later  times,  and 
yet  do  still  contain  many  genuine  and  substantial 
pieces  of  true  primitive  devotion,  easily  distin- 
guished from  the  modern  and  corrupt  additions. 


But  since  none  of  these  apostolical  Liturgies  were 
beheved  of  divine  institution,  St.  Basil  and  St, 
Chrysostom  made  new  forms  for  their  own 
Churches,  now  generally  used  in  the  east;  and  St. 
Ambrose  arid  St.  Gregory  the  Great  composed 
Sacramentaries  for  their  several  Churches;  and 
the  Christians  in  Spain  had  a  peculiar  order  for 
this  office,  called  "The  Mozarabic  form;"  the 
Gallican  Church  had  another  distinct  from  all 
these ;  and  St.  Gregory  was  so  far  from  imposing 
the  Roman  Missal  on  this  Church  of  England,  that 
he  advises  Augustine  the  Monk  to  review  all 
Liturgies,  and  lake  out  of  them  what  was  best,  and 
so  to  compose  a  form  for  this  nation.  And  when 
the  Roman  Missal  (afterward  imposed  here)  was 
shamefully  corrupted,  our  judicious  Reformers 
made  use  of  this  ancient  and  just  liberty  ;  and, 
comparing  all  Liturgies,  they  have  out  of  them  all 
extracted  what  is  most  pure  and  primitive,  and  so 
composed  this  admirable  office,  which,  as  Bishop 
Jewel  affirms,  "  comes  as  nigh  as  can  be  to  the 
apostolic  and  ancient  Catholic  Church,"  and  in- 
deed is  the  most  exact  now  extant  in  the  Christ- 
ian world,  the  explaining  whereof  will  effectually 
serve  to  assist  the  communicant  in  order  to  a  wor- 
thy preparation  before  the  receiving,  devout  affec- 
tions in  receiving,  and  the  confirming  of  his  holy 
purposes  afterwards  :  for  it  doth  instruct  us  in  all 
that  is  necessary  to  be  known,  and  to  be  done,  in 
this  sacred  and  sublime  duty,  and  is  contrived  in 
this  curious  method.  Dean  Comber, 

(2.)  This  service  is  so  called  in  the  Liturgy: 
and  well  it  were,  that  the  piety  of  the  people  were 
such,  as  to  make  it  always  a  communion.  The 
Church,  as  appears  by  her  pathetical  exhortation 
before  the  Communion,  and  the  rubric  after  it, 
labours  to  bring  men  oftener  to  communicate  than 
she  usually  obtains.     Private  and  solitary  comma- 


360 


THE  COMMUNION. 


nions,  of  the  the  priest  alone,  she  allows  not ;  and 
therefore,  when  others  cannot  be  had,  she  nppoints 
only  so  much  of  the  service,  as  relates  not  of  ne- 
cessity to  a  present  communion,  and  that  to  be  said 
at  the  holy  table :  and  upon  good  reason  ;  the 
Church  thereby  keeping,  as  it  were,  her  ground, 
visibly  minding  us  of  what  she  desires  and  laboqrs 
towards,  our  more  frequent  access  to  that  holy  ta- 
ble :  and  in  the  mean  while,  that  part  of  the  ser- 
vice, which  she  uses,  may  periiaps  more  filly  be 
called  "the  second  service"  than  "  the  Commu- 
nion." And  so  it  is  often  called,  though  not  in  the 
rubric  of  the  Liturgy,  yet  in  diverse  fast-books,  and 
the  like,  set  out  by  authority.  If  any  should  think, 
that  it  cannot  properly  be  called  the  second  service, 
because  the  morning  service  and  Litany  go  before 
it,  which  indeed  are  two  distinct  services  ;  where- 
by this  should  seem  to  be  the  third,  rather  than 
the  second  service  ;  it  is  answered,  that  sometimes 
the  "  Communion  Service"  is  used  upon  such  days 
as  the  Litany  is  not;  and  then  it  may,  without 
question,  be  called  the  second  service.  Nay,  even 
then,  when  the  Litany  and  all  is  used,  the  Com- 
munion service  may  be  very  fitly  called  the  second 
service:  for  though,  in  strictness  of  speech,  the 
Litany  is  a  service  distinct,  yet  in  our  usual  accep- 
tation of  the  word  service,  namely,  for  a  complete 
service  with  all  the  several  parts  of  it,  psalms,  read- 
ings, creeds,  thanksgivings,  and  prayers  ;  so  the 
Litany  is  not  a  service,  nor  so  esteemed,  bu^  call- 
ed "  the  Litany,"  or  supplications  ;  and  looked  up- 
on sometimes,  when  other  offices  follow,  as  a  kind 
of  preparative  to  them,  as  to  "the  Communion, 
&c."  And  therefore  it  was  a  custom  in  some 
Churches,  that  a  bell  was  tolled,  while  the  Litany 
was  saying,  to  give  notice  to  the  people,  that  the 
Communion  service  was  now  coming  on. 

Bp.  Sparrow. 
Of  the  manv  compellations  given  to  this  sacra- 
ment in  former  ages,  our  Church  has  very  wisely 
thought  fit  to  retain  these  two  iu  her  public  service, 
as  those  which  are  most  ancient  and  scriptural. 
As  for  the  name  of  "  the  Lord's  supper,"  which 
name  the  papists  cannot  endure  to  have  this  sacra- 
ment called  by,  because  it  destroys  their  notion  of 
a  sacrifice,  and  their  use  of  private  mass,  we  find 
this  given  to  it,  as  its  proper  name  in  the  apostle's 
time  by  St.  Paul  himself,  "  when  ye  come  together 
into  one  place,  this  is  not  to  eat  the  Lord's  supper," 
(1  Cor.  si.  20.)  And  this  name  is  frequently 
given  to  it  by  ancient  writers.  So  for  "  the  Com- 
munion ;"  this  is  plainly  another  scriptural  name 
of  the  same  holy  sacrament.  "  The  cup  of  bless- 
ing which  we  bless,  tt  is  not  the  communion  of  the 
blood  of  Christ?"  (1  Cor.  x.  16.)  Which  name 
is  given  to  it,  partly,  because  by  this  we  testify  our 
communion  with  Christ  our  head ;  partly,  because 


it  unites  us  together  with  our  fellow  Christians , 
partly,  because  all  good  Christians  have  a  right  to 
partake  of  it:  hence  with  St.  Chrysostom  and  St. 
Basil  '"to  communicate"  is  the  common  word  to 
express  the  participation  of  this  Sacrament.  . 

Dr.  Nicholls.      "^ 

(3.)  In  the  order  for  the  administration  of  the 
Sacrament  of  the  Lord's  Supper  in  the  English 
Liturgy,  the^rs;/?M6r/c  prescribes,  that  "  so  many 
as  intend  to  be  partakers  of  the  Holy  Communion, 
shall  signify  their  names  to  the  Curate,  at  least 
some  time  the  day  before."  One  object  of  this 
Rubric  might  be  to  enable  the  minister  to  ascer- 
tain the  number  of  Communicants,  that  he  might 
judge  what  portion  of  Bread  and  Wine  it  would  he 
necessary  for  him  to  place  on  the  Table  for  conse- 
cration. But  doubtless  its  p  incipal  design  was  to  '/ 
afford  him  an  opportunjtv  of  learning  the  chara-- 
ters  and  quaUficalions  of  tho-^e  who  intended  to 
communicate ;  that  he  might  administer  sui-h  in- 
struction or  admonition  as  he  should  deem  neces- 
sary ;  and  that  if  he  should  judge  any  not  to  be 
proper  subjects  for  that  sacred  ordinance,  he  should 
warn  them  not  to  approach  the  Holy  Table. — This 
Rubric  has  been  omitted  by  our  American  Re- 
viewers of  the  Liturgy  ;  probably  from  the  in- 
convenience of  conveying  the  notice  in  our  scat- 
tered Congregations.  But  it  is  desirable  that 
there  should  be  a  general  direction,  requiring  all 
persons  to  advertise  the  minister  of  their  wishes, 
before  presenting  themselves  at  the  Holy  Table  for 
the  first  time.  This  is  probably  now  the  general 
usage  of  the  Church.  There  is  also  a  Canon  to 
this  effect  in  the  Diocese  of  Connecticut,  and  there 
may  perhaps  be  similar  Canons  in  some  of  the 
other  Diocesses.  But  the  general  regulations  of 
the  Church  are  paramount  to  any  local  injunctions  ; 
and  if  persons  should  neglect  the  latter,  and  present 
themselves  at  the  Lord's  Table  without  previous 
notice,  it  should  seem  that  the  Minister  would  have 
no  right  to  refuse  them  the  Sacrament,  unless  he 
should  know  them  to  be  excluded,  by  one  of  the 
Rubrics  which  stand  at  the  head  of  the  Commu- 
nion Service,  and  which  are  established  by  the 
general  authority  of  the  Church.  t.  c.  b. 

In  the  primitive  timts,  when  discipline  was 
strictly  maintained,  all  such  persons,  as  soon  as 
known,  were  put  under  censure ;  but  if,  before  cen- 
sure, they  offered  themselves  at  the  Communion, 
they  were  repelled.  And  indeed  such  severe  dis- 
cipline might  not  be  amiss,  whilst  it  was  grounded 
only  upon  piety  and  zeal  for  God's  honour,  as  it 
was  in  those  devout  times.  But  afterwards,  some 
persons  being  debarred  from  the  Communion  out 
of  private  pique  and  resentment,  an  imperial  injunc- 
tion prohibited  "  all,  both  bishops  and  presbyters, 
from  shutting  out  any  one  from  the  Communion, 


THE  COMMUNION. 


361 


that  the  Congregation  may  thereby  he  satisfied  ;  and  that  he  hath  recompensed  the 
parties  to  whom  he  hath  done  lorong  ;  or  at  least  declare  himself  to  be  in  full  purpose 
so  to  do,  as  soon  as  he  conveniently  may. 
*r  The  same  order  shall  the  Minister  use  ipith  those,  betwixt  whom  he  perceiveth  malice 
and  hatred  to  reign  ;  not  suffering  the^,n  to  be  partakers  of  the  Lord's  Table,  nniil 
he  Jaiow  them  to  be  reconciled.  And  if  one  of  the  parties,  so  at  variance,  be  content 
to  forgive  from  the  bottom  of  his  heart  all  that  the  other  hath  trespassed  against  him, 
and  to  make  amends  for  that  loherein  he  himself  hath  offended:  andthe  other  party 
will  not  be  persuaded  to  a  godly  unity,  but  remain  still  in  his  frowardness  and 
malice  ;  the  Minister  in  that  case  ought  to  admit  the  penitent  j)erso7i  to  the  Holy  Com- 
munion, and  not  him  that  is  obstinate :    Provided,  that  every  Minister  so  repelling 


n  before  just  cause  be  sh^wn,  that  the  holy  canons 
do  give  them  power  so  to  do."  And  the  canon 
law  did  not  allow  a  discretionary  power  to  the 
priest  to  thrust  away  every  ill  person  from  the  sa- 
crament: "a  vicious  person,  offering  himself  to 
receive  the  Communion,  is  not  to  be  expelled,  but 
is  to  be  carried  privately  aside,  and  to  be  exhort- 
ed not  to  receive  the  Communion."  Indeed  the 
later  canonists  did  interpret  this  only  of  occult 
crimes,  and  such  as  were  not  generally  known; 
allowing  only  persons  "  notoriously  guilty  "  to  be 
repelled  :  and  of  this  opinion  were  the  compilers  of 
our  rubrics  in  Edward  the  Sixth's  time,  as  ap- 
pears from  their  word iiig  this  rubric,  "  If  any  be 
an  open  and  notorious  evil  liver,  &.c."  But, 
however,  they  limited  this  discretionary  power  of 
the  minister,  obliging  him,  even  in  "  notorious  " 
crimes,  to  "admonish"  such  persons  first  to  ab- 
stain, and  only  upon  obstinacy  to  repel.  But, 
nevertheless,  this  formerly  gave  occasion  to  several 
exceptions  and  disputes  ;  and  therefore,  in  the  last 
revision  of  the  Common  Prayer,  repulsion  was  not 
left  to  the  absolute  power  of  the  minister,  but  he 
was  obliged  to  give  notice  thereof  to  the  dioce- 
san, and  to  take  his  advice  therein.  And  still  it 
remains  so  uncertain,  what  is  '•  notoriety,"  .both  in 
presumption,  law,  and  fact,  that  a  minister  is  not 
]'  out  of  danger  of  transgressing  his  rule,  if,  before 
I,  judicial  conviction  of  a  crime,  he  goes  farther 
than  admonishing  any  person  to  abstain. 

Dr.  Nicholls. 
This  Rubric  authorizes  the  minister  to  repel 
from  the  communion  any  "  notorious  evil  liver," 
but  there  is  some  ambiguity  in  the  phrase.  There 
may  be  notoriety  in  fact,  and  notoriety  in  presump- 
tion, and  again  there  may  be  notoriety  in  law.  So 
also  with  respect  to  the  "  Congregation's  being  of- 
fended thereby,"  we  may  distinguish  between  what 
may  happen  to  offend  a  Congregation,  and.  what 
in  reality  ought  to  offend  them.  In  England,  these 
ambiguities  have  sometimes  caused  disputes  be- 
tween the  Curates  and  their  Communicants.  But 
a  more  fruitful  source  of  contention  has  arisen 
from  the  collision  between  the  English  Canon  and 
the  Civil  laws.  The  Canons  require  the  Clergy- 
men to  repel  certain  offenders  from  the  Commu- 
46 


nion,  without  allowing  him  any  discretion,  any 
power  whatever :  But  the  Test  Acts  which  bring 
so  many  persons  to  the  Communion,  in  order  to 
qualify  themselves  for  offices,  civil  and  military, 
make  no  allowances  for  their  exclusion  in  any  case, 
nor  ha7e  any  proviso  to  indemnify  the  minister  for 
proceeding  according  to  the  Kubricks  or  Canons  in 
denying  thcrn  the  Sacrament.  And  by  a  Statute 
of  Edward  VI.  it  is  enacted  that  "the  minister 
shall  not  without  a  lawful  cause,  deny  the  Sacra- 
ment to  any  person  that  devoutly  and  humbly  de- 
sires it.""  If  we  inquire  what  constitutes  "a 
lawful  cause,"  Bishop  Andrews  informs  us  that 
"  the  law  of  England  will  not  suffer  the  Minister 
to  judge  any  man  a  notorious  ofTendcr,  but  him 
who  is  so  convicted  by  some  legal  sentence."  And 
the  English  Civilians  and  Canonists  seem  to  agree 
that  nothing  amounts  to  notoriiim  juris,  or  noto- 
riety in  law,  but  proof  by  confession  in  open  courts, 
or  conviction  by  a  sentence  of  the  Judge. 

In  this  country  the  state  of  things  is  different. 
Indeed  the  public  sentiment  concerning  qualifica- 
tion lor  admittance  to  the  Holy  Table  is  raised  to 
a  much  higher  standard  than  in  those  countries 
where  religion  is  an  establishment  of  the  State. 
And  in  repelling  an  evil  liver,  or  a  wrong  doer, 
from  the  Communion,  the  minister  will  not  be  lia- 
ble in  an  action  of  defamation,  if  he  proceeds  ac- 
cording to  the  rules  of  the  Society  to  which  he  be- 
longs. As  we  have  no  State  or  National  religion, 
every  man,  in  connecting  himself  with  a  particular 
denomination  of  Christians,  tacitly  or  expressly 
agrees  to.be  bound  by  its  regulations.  This  is  the 
dictate  of  reason.  It  has  been  settled  as  a  princi- 
ple of  law,  in  at  least  one  of  the  States,  and  I  doubt 
not  it  would  be  so  received  in  every  State.  But 
the  minister  mustproceed  in  strict  conformity  with 
the  regulations  of  the  ecclesiastical  body  to  which 
he  belongs.  It  will  not  do  for  him  to  set  up  quali- 
fications of  his  own  dictation — such  as  a  particu- 
lar religious  experience,  or  the  refraining  from  cer- 
tain amusements.  Still  less  may  he  make  his  sa- 
cred office  a  shield  for  his  caprice,  or  a  subterfuge 
for  the  gratification  of  his  private  malice.  Should 
any  one  be  so  lost  to  all  the  obligations  that  pertain 
to  his  holy  profession,  while  his  hypocrisy  would 


362 


THE  COMMUNION. 


> 


ajiy,  as  is  herein  specified,  shall  be  obliged  to  give  an  account  of  the  same  to  the  Or- 
dinary, as  soon  as  conveniently  may  be. 
IF  The  Table,  (A.)  at  the  Commnnion-time,  having  a  fair  white  line7i  cloth  npon  it,  (5.) 
shall  stand  in  the  body  of  the  Church,  or  in  the  Chancel ;  (6.)  and  the  Minister,  stand- 
ing (J.)  at  the  right  side  of  the  Table.,  (8.)  or  where  Morning  a7id  Evening  Prayer 
are  appointed  to  be  said,  shall  say  the  Lord's  Prayer  (9.)  and  the  Collect  following, 
the  People  kneeling  ;  but  the  Lords  Prayer  may  be  omitted,  if  Morning  Prayer 
hath  been  said  immediately  before. 


enhance  his  guilt  in  the  sight  of  God,  it  would  ag- 
gravate his  puni^ment  before  any  judicial  tri- 
bunal. 

To  deny  the  symbols  of  his  Saviour's  dying  love, 
to  a  transgressing  brother,  is  the  most  painful  duty 
which  the  Minister  of  our  Church  can  be  called 
upon  to  perform.  If  a  conscientious  sense  of  duty 
should  compel  him  to  it,  it  should  be  done  with  all 
possible  kindness  and  sympathy.  If  possible,  it 
should  be  done  before  the  time  of  the  Communion, 
and  in  private  ;  for  nothing  can  give  a  severer 
shock  to  the  devotions  of  the  members  than  an 
open  repulse  before  the  altar. 

At  the  close  of  the  second  Rubric,  there  is  a 
proviso,  requiring  every  minister,  repelling  a  mem- 
ber as  has  before  been  specified,  to  "  give  an 
account  of  the  same  to  his  ordinary,  (or  Bishop,) 
as  soon  as  conveniendy  may  be."  This  proviso 
must  suppose  a  power  in  the  Bishop  to  ratify  or  re- 
verse the  sentence  and  a  right  of  appeal  in  the  per- 
son who  is  repelled.  It  is  taken  from  the  English 
Rubric,  which  is  predicated  on  such  a  power; 
and  the  6th  Article  of  the  Constitution  of  the 
Church  in  this  Diocese  provides  that,  in  case  of 
such  an  appeal,  the  minister  shall  within  one  month 
make  a  statement  to  the  Bishop  of  the  charges  on 
which  he  proceeded,  and  the  evidence  by  which 
they  are  supported.  But  whatever  may  be  the 
design  of  the  proviso,  it  is  the  indispensable  duty 
of  the  Clergy,  in  every  diocese,  to  comply  with  its 
requisition.  t.  c.  b. 

(4.)  Altar  was  the  name  by  which  the  holy  board 
was  constantly  distinguished  for  the  first  three 
hundred  years  after  Christ;  during  all  which  time 
it  does  not  appear  that  it  was  above  once  called 
"  table,"  and  that  was  in  a  letter  of  Dionysius  of 
Alexandria  to  Xystus  of  Rome.  And,  when  in 
the  fourth  century  Athanasius  called  it  a  "  table," 
he  thought  himself  obliged  to  explain  the  word, 
and  to  let  the  reader  know  that  by  "  table  "  he 
meant  "  altar,"  that  being  then  the  constant  and 
familiar  name.  Afterwards  indeed  both  names 
came  to  be  promiscuously  used ;  the  one  having 
respect  to  the  "  oblation  "  of  the  eucharist,  the 
other  to  the  "  participation :"  but  it  was  always 
placed  altarwise  in  the  most  sacred  part  of  the 
Church,  and  fenced  in  with  rails  to  secure  it  from 
irreverence  and  disrespect.  D'heatly. 

In  King  Edward's  first  service  book  the  word 


"  altar"  was  permitted  to  stand,  as  being  the  name 
that  Christians  for  many  hundred  years  had  been 
acquainted  withal.  Therefore  when  there  was 
such  pulling  down  of  altars,  and  setting  up  of  ta- 
bles, iu  Q,ueen  Elizabeth's  reign,  she  was  fain  to 
make  an  injunction  to  restrain  such  ungodly  fury  ; 
and  appointed  decent  and  comely  tables  covered  to 
be  set  up  again  in  the  same  place,  where  the  altars 
stood :  thereby  giving  an  interpretation  of  this 
clause  in  our  Communion-book.  For  the  word 
"  table ^'  here  stands  not  exclusively,  as  if  it  might 
not  be  called  an  "  altar  "  but  to  show  the  indifiier- 
ency  and  liberty  of  the  name  ;  as  of  old  it  was  call- 
ed "  mensa  Domini,"  the  table  of  the  Lord :  the 
one  having  reference  to  the  participation,  the  other 
to  the  oblation  of  the  eucharist.       Bp.  Overall. 

(5.)  It  was  the  practice  of  the  primitive  Church, 
to  have  the  altar  covered  with  a  clean  linen  cloth. 
In  the  Sacraraentary  of  St.  Gregory  it  is  called 
"Palla  altaris,"to  distinguish  it  from  the  '•  Corporis 
palla,"  or  the  cloth  thrown  over  the  consecrated 
bread.  The  Scotch  Liturgy  orders,  that  "  the  holy 
table  at  the  Communion  time  should  have  a  carpet, 
and  a  fair  white  linen  cloth  upon  it,  with  otlier  de- 
cent furniture,  meet  for  the  high  mysteries  there 
to  be  celebrated."  And  by  our  own  canons,  at 
all  other  times,  when  divine  service  is  performed, 
it  is  to  be  "  covered  with  a  carpet  of  silk,  or  rather 
decent  stuff,  thought  meet  by  the  ordinary  of  the 
place,  if  any  question  be  made  of  it ;  which  was 
originally  designed  for  the  clean  keeping  of  the 
said  "  [white  linen]  ''cloth;"  though  the  chief  use 
of  it  now  is  for  ornament  and  decency. 

Dr.  NichoUs,  Wheatly. 

(6.)  Custom  has  generally  prevailed  that  it  should 
stand  in  the  chancel ;  and  our  governors  manifestly 
approve  it.  And,  if  in  the  chancel,  it  should  stand 
close  to  the  east  wall;  the  shorter  sides  or  ends  of 
it  pointing  northward  or  southward. 

Dt.  Bennet. 

The  words  "where  morning  and  evening  prayer 
are  appointed  to  be  said,"  ought  to  have  been  ex- 
punged, after  the  place  was  transferred  from  the 
table  to  the  reading  desk.  Shepherd. 

(7.)  "  We  pray  standing,"  saith  Augustin, 
"  which  is  a  sign  of  the  resurrection,  at  the  time  of 
Easier:  whence  also  on  all  Lord's  days  that  prac- 
tice is  observed  at  the  altar.  Bp.  Cosins. 

(8.)  Wherever  the  table  be  placed,  the  piiest  is 


THE  COMMUNION. 


363 


obliged  to  "stand  at  the  north  side,"  (or  end 
thereof,  as  the  Scotch  Liturgy  expresses  it ;  which 
also  orders,  that  it  "  shall  stand  at  the  uppermost 
part  of  the  chancel  or  Church :")  the  design  of 
which  is,  that  the  priest  may  be  the  better  seen 
and  heard ;  which,  as  our  altars  are  now  placed,  he 
cannot  be  but  at  the  north  or  south  side.  And 
therefore  the  north  side,  being  the  right  hand  or 
upper  side  of  the  altar,  is  certainly  the  most  proper 
for  the  ofGciating  priest,  that  so  the  assisting  min- 
ister (if  there  be  one)  may  not  be  obhged  to  stand 
above  him.  And  Bp.  Beveridge  has  shewn  that 
whenever,  in  the  ancient  Liturgies,  the  minister  is 
directed  to  stand  "before"  the  altar,  the  north  side 
of  it  is  always  meant.  Wheaily. 

It  was  the  ancient  custom  to  ereqt  Churches  in 
the  form  of  a  Cross,  and  to  place  the  altar  at  the 
east  end.  The  same  position  of  the  altar  is  pre- 
served in  the  English  Churches.  When  therefore 
the  minister  is  directed  to  stand  at  the  north  side 
(or  end)  of  the  table,  it  is  supposed  that  he  will 
place  himself  on  the  right  of  it;  and  this  is  his 
proper  position,  in  whatever  part  of  the  Church  it 
may  be  situated.  t.  c.  b. 

It  was  the  custom  of  the  ancients,  that  all  things, 
which  pertained  to  the  celebration  of  the  Lord's 
supper,  should  be  said  at  the  altar.  In  this  celebra- 
tion there  is  hardly  any  difference  between  us  and 
the  Protestants  in  Germany,  but  that  among  us 
the  prayers  are  said  by  the  bishop  or  minister  at 
the  altar,  but  among  them  in  the  desk :  in  which 
matter  they  do  not  agree  with  the  ancients. 

Bp.  Cosins. 

It  was  an  ancient  custom  of  the  Church,  to  be 
traced  up  as  high  as  the  third  century,  to  sing  an 
anthem  in  this  place,  called  the  "  Introit ;"  because, 
while  this  was  singing,  the  priest  made  his  introit, 
that  is,  entrance,  within  the  "  sceptum  "  or  rail  of 
the  altar  :  which  introit  was  usually  a  psalm  suited 
to  the  day  or  solemnity.  And  this  custom  was 
ordered  iu  the  first  book  of  Edward  the  Sixth ;  and, 
though  omitted  in  the  rubric  of  the  second  book, 
yet  it  has  been,  and  is  still,  continued  down  in  our 
cathedral  Churches,  and  in  choirs  and  places  were 
they  sing. 

Now  in  many  parish  Churches,  instead  of  this 
anthem,  is  commonly  sung  a  psalm :  which  is  very 
proper,  though  the  minister  should  not  go  up  to 
the  communion  table ;  and  rather  the  more  so 
when  he  does :  because  this  interposal  of  a  psalm 
makes  a  separation  and  distinction  between  the 
two  services,  which  ought  to  be  thus  made  by  dis- 
tance of  time,  when  it  cannot  be  done  by  differ- 
ence of  place.  Not  but  in  all  parish  Churches,  as 
well  as  in  choirs,  where  it  can  be  done  with  conve- 
nience to  the  congregation,  this  service  ought  re- 
gularly tx)  be  said  at  the  Lord's  table:  a  thing, 


which  Bishop  Beveridge,  that  great  saint  and 
ornament  of  our  Church,  and  great  admirer 
and  promoter  of  our  Liturgy,  much  desires  and  in- 
sists upon,  as  useful  to  remind  people,  that  there 
ought  at  least  to  be  a  sacrament,  though  there 
be  not,  on  every  Sunday  and  holy-day. 

Dr.  Bisse. 

(9.)  This  holy  sacrament,  and  this  divine  pray- 
er, had  one  and  the  same  author  ;  and  therefore 
the  Lord's  prayer  must  be  the  most  proper  preface 
to  the  Lord's  supper,  in  the  celebration  of  which 
the  primitive  Church  always  used  this  prayer,  as 
the  Fathers  testify ;  and  St.  Jerome  affirms  that 
Christ  himself  taught  it  his  apostles  to  be  said  at 
the  holy  communion.  •  It  seems  indeed  that  our 
Saviour  intended  it  should  be  joined  to  all  our  offi- 
ces of  devotion,  because  he  ushers  it  in  with  this 
injunction,  "  When  ye  pray,  say,  Our  Father,"  &c. 
Luke  xi.  2.  In  compliance  therewith,  as  the  Church 
hath  again  placed  it  at  the  entrance  into  this  service, 
so  let  us  repeat  it  with  a  fresh  devotion  :  consider- 
ing that  these,  being  the  words  of  the  Son  of  God, 
Avill,  if  duly  repeated,  make  way  for  the  acceptance 
of  all  the  rest  of  our  petitions  and  services. 

Dean  Comber. 

The  minister  is  here  directed  to  say  the  Lord's 
Prayer,  and  the  Collect,  in  a  standing  posture, 
"  the  people  kneeling."  The  Rubrics  in  the  Com- 
munion Service  are  perhaps  sufficiently  clear  in 
regard  to  the  posture  of  the  Clergy,  but  in  regard 
to  the  people  they  are  insufficient.  Accordingly, 
there  had  been  great  variety  in  the  practice  of  dif- 
ferent congregations,  and  sometimes  much  diversity 
among  the  individuals  of  the  same  congregation. 
Communicants  were  embarrassed  with  considera- 
tions concerning  the  attitude  which  propriety  re- 
quired, while  they  should  have  been  engaged  in 
the  most  solemn  acts  of  devotion.  The  Rubrics 
of  the  English  Liturgy  were  not  more  explicit  in 
this  matter.  To  remedy  the  evil,  the  House  of 
Clerical  and  Lay  Deputies,  in  the  General  Con- 
vention of  1829,  preferred  a  request  to  the  Bishops 
that  they  would  give  their  opinion  concerning  the 
proper  postures  to  be  observed,  with  a  view  to  the 
promotion  of  uniformity  in  the  Church.  The  fol- 
lowing opinion  was  subsequently  (1832,)  adopted 
by  the  House  of  Bishops,  and  on  its  being  com- 
municated to  the  House  of  Clerical  and  Lay  Depu- 
ties, that  body  adopted  the  following  Resolutions, 
viz  :  Resolved,  that  the  opinion  of  the  House  of 
Bishops  respecting  the  proper  postures  to  be  ob- 
served at  the  administration  of  the  Holy  Com- 
munion, be  printed  and  distributed.  t.  c.  b. 

"  The  House  of  Clerical  and  Lay  Deputies,  hav- 
ing at  the  last  Convention,  requested  the  House  of 
Bishops  to  express  their  opinion  as  to  the  proper 
postures  to  be  used  in  the  Communion  office,  with 


364 


THE  COMMUNION. 


> 


OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation  ;  Bat  deliver  us  from  ^^vil : 
For  thine  is  the  Kingdom,  and  the  Power, 
and  the  Glory,  for  ever  and  ever.     Amen. 

The  Collect.  (10.) 
ALMIGHTY  God,  unto  whom  all  hearts 

a  view  of  effecting  uniformity  in  that  respect,  du- 
rins:  its  celebration,  and  the  request  having  been 
then  ordered  to  lie  on  the  table  for  future  consider- 
ation, the  House  of  Bishops  now  communicate^  to 
the  House  of  Clerical  and  Lay  Deputies  the  opin- 
ion thus  requested  of  them,  as  follows  : — 

First,  with  regard  to  the  officiating  priest,  they 
are  of  opinion  that  as  the  Holy  Communion  is  of  a 
spiritually  sacrificial  character,  the  standing  pos- 
ture should  be  observed  by  him,  wherever  that  of 
kneeling  is  not  expressly  prescribed,  to  wit ;  in  all 
parts,  including  the  ante-communion  and  post-com- 
munion, except  the  confession,  and  the  prayer  im- 
mediately preceding  the  prayer  of  consecration. 

Secondly,  with  regard  to  the  people,  the  Bishops 
are  of  the  opinion  that  they  should  observe  ihe 
kneeling  posture  during  all  the  prayers  and  other 
acts  of  devotio*,  except  the  Gloria  in  excelsis, 
when  standing  is  required  by  the  rubric,  and  ex- 
cept, also,  during  the  allowed  portion  of  the  Hymns 
in  metre,  when  the  analogy  of  our  services  requires 
the  same  posture.  The  same  analogy,  as  well  as 
fitness  of  posture  for  the  succeeding  private  devo- 
tions, which  are  required  alike  by  propriety  and 
godly  custom,  supposes  kneeling  as  the  posture 
in  Avhich  to  receive  the  final  blessing. 

Analogy,  also,  and  the  expression  at  the  close  of 
the  shorter  exhortation  immediately  preceding  the 
confession,  as  well  as  the  rubric  before  the  confes- 
sion, which  suppose  the  posture  of  kneeling  to  be 
there  assumed,  indicate  that  that  exhortation,  and 
the  longer  one  immediately  preceding,  should  be 
heard  by  the  people  standing. 

The  postures,  therefore,  proper  to  be  observed 
by  t^e  people,  during  the  Communion  office,  the 
Bishops  believe  to  be  as  follows  : — 

Kneeling  during  the  whole  of  the  ante-commu- 
niou,  except  the  epistle,  which  is  to  be  heard  in 
the  usual  posture  for  hearing  the  Scriptures,  and 
the  gospel,  which  is  ordered  to  be  heard  standing. 

The  sentences  of  the  offertory  to  be  heard  sit- 
ting, as  the  most  favourable  posture  for  handing 
alms,  &c.,  to  the  person  collecting. 

Kneeling  to  be  observed  during  the  prayer  for 
the  Church  militant. 


are  open,  all  desires  known,  and  from  whom 
no  secrets  are  hid  ;  cleanse  the  thoughts  of 
our  hearts  by  the  inspiration  of  thy  Holy 
Spirit ;  that  we  may  perfectly  love  thee,  and 
worthily  magnify  thy  holy  name,  through 
Jesus  Christ^our  liOrd.     Amen.  4/ 

T[  Then  shall  the  Minister,  turning  to  ihe   Peo- 
ple, (11.)    rehearse  distincthj  the   (12.)   Ten 
Commandments,  and  the  People,  still  kneeling, 
shall,  (I'i.)    after   every   commandment,   ask    (    I 
God  mercy  for  their  transgressions '  for  the  -^1 

Stamling  during  the  exhortations. 

Kneeling  to  be  then  resumed,  and  continued  un- 
til after  the  prayer  of  consecration. 

Standing  at  the  singing  of  the  hymn. 

Kneeling,  when  receiving  the  elements,  and  du- 
ring the  post-communion,  or  that  part  of  the  ser- 
vice which  succeeds  the  delivering  and  receiving 
of  the  elements,  except  the  Gloria  in  eaxelsis, 
which  is  to  be  said  or  sung  standing.  After 
which  the  congregation  should  again  kneel  to  re- 
ceive the  blessing. 

The  House  of  Bishops  are  gratified  at  the  op- 
portunity afforded  them  by  the  above  noticed  re- 
quest of  the  House  of  Clerical  and  Lay  Deputies, 
of  contributing  to  what  they  hope  will  be  perfect 
uniformity  in  all  our  Churches  in  the  matter  now  \ 
before  them."  \ 

(10.)  This  short  and  devout  Collect  is  both  a  very 
fit  introduction  to  the  Communion  Service,  and  a 
proper  preface  to  the  repeating  of  the  Ten  Com- 
mandments. The  Western  Church  of  old  used  this 
very  form  in  this  office,  and  the  Eastern  prayed  be- 
fore the  Sacrament,  "  O  Lord,  purify  our  souls  and 
bodies  from  all  pollutions  of  flesh  and  spirit ;"  for 
the  pure  body  of  Christ  must  be  received  into  a 
pure  heart.  And  as  the  people  were  to  be  purified 
before  the  first  publication  of  the  law,  (Exod.  xix. 
14  :)  so  must  Ave  have  clean  hearts  before  we  are 
fit  to  hear  it  ;  lest,  if  our  minds  be  impure,  sin  take 
occasion  by  the  Commandment  to  stir  up  concupis-  '] . 
cence  in  usi  Rom.  vii.  8.  Dean  Comber.         ^ 

(11.)  The  priest,  in  rehearsing  the  Command- 
ments, speaks  as  from  God;  and  therefore  is  or- 
dered to  "turn  himself  to  the  people  :"  whilst  they 
receive  them  "kneeling;"  the  posture  of  reverence 
and  submission  to  what  God  commands,  and  of 
humiliation  for  the  breach  thereof      Dr.  Bisse. 

(12.)  "  Distinctly  ;"  that  is,  slowly  and  deliber- 
ately :  in  a  manner  suitable  to  the  importance  of 
the  object,  and  the  dignity  of  him  whose  commands 
they  are.  Waldo. 

These  divine  precepts  of  the  moral  law  were  not 
appropriated  to  the  Jewish  synagogue,  but  do  as 
much  concern  and  oblige  us,  as  they  did  them  :  we 
vowed  to  keep  them  in  our  baptism;  and  we  renew 


THE  COMMUNION. 


365 


time  past,  and  grace  to  keep  the  law  for  the 

time  to  come,  as  follow eth.    ' 
Minister. 

GOD  spake  these  words,  (14.)  and  said, 
I  am  the  Lord  thy  God:  Thou  shall  have 
none  other  ^ods  but  me. 

People.  LiOrd,  have  mercy  upon  us,  and 
inchne  our  hearts  to  keep  this  law. 

Ml/lister.  Thou  shalt  not  make  to  thyself 
any  graven  imaofe,  nor  the  likeness  of  any 
thing  that  is  in  heaven  abova,  or  in  the  earth 
beneath,  or  in  the  water  under  the  earth. 
Thou  shalt  not  bow  down  to  them,  nor  wor- 
ship them :  For  I  the  Lord  thy  God  am  a 
jealous  God  ;  and  visit  the  sins  of  the  fathers 
upon  the  children,  unto  the  third  and  fourth 
generation  of  them  that  hate  me  ;  and  show 
mercy  unto  thousands  in  them  that  love  me, 
and  keep  my  commandments. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Minister.  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain:  For  the  Lord 
will  not  hold  him  jjuiltless  that  taketh  his 
name  m  vain, 

that  vow  at  every  communion,  and  therefore  it  is 
very  fit  we  should  hear  thera  often,  and  have  them 
repeated  now,  when  we  are  going  to  make  a  fresh 
engagement  to  observe  thera.  God  hath  told  us, 
that  "his  prayer  shall  be  abomination  who  turns 
/  ^  away  his  ear  from  hearing  the  law^"  (Prov,xxxviii. 
9.)  And  our  diligent  attention  to  his  will  will  in- 
cline him  to  hear  our  desires  ;  so  that  our  obedient 
and  humble  hearing  of  the  Commandments  makes 
way  for  the  success  of  our  prayers.  And  where 
could  the  Law  be  placed  in  our  service  more  con- 
veniently, than  immediately  before  the  Gospel,  to 
make  that  more  welcome  to  us,  when  the  Law  hath 
humbled  us  by  its  terrors  7  And  since  we  are  to 
confess  all  our  sins  before  we  come  to  this  blessed 
sacrament  of  pardon,  the  Church  holds  out  this 
,  glass  unto  us,  by  which  we  may  discover  all  our 
'^     offences.  Dean  Comber. 

(13.)  When  we  hear  these  holy  Commandments 
read  in  the  Church,  we  must  receive  them  with 
equal  reverence  and  humility  as  if  God  himself 
spake  them  from  mount  Sinai:  and,  because  we 
have  offended  against  them  all,  we  must  kneel  down 
as  criminals  ought  to  do,  and  diligently  consider,  as 
the  priest  reads  them,  what  sins  we  have  done 
against  each  Commandment ;  and  when  we  have 
found  out  the  particular  transgressions,  we  must  at 
the  close  of  every  command,  most  earnestly  beg 
pardon  for  them,  saying,  "  Lord  have  mercy  upon 
")  us,"  and  forgive  us  for  these  great  offences ;  and, 

that  we  may  never  commit  the  like  again,  O  do 
thou  "  incline  our  hearts  to  keep  these  laws."  And 


People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Minister.  Remember  that  thou  keep  holy 
the  Sabbath-day.  Six  days  shalt  thou  la- 
bour, and  do  all  that  thou  hast  to  do  ;  but  the  > 
seventh  day  is  the  Sabbath  of  the  Lord  thy  J 
God.  In  it  thou  shalt  do  no  manner  of 
work;  thou,  and  thy  son,  and  thy  daughter, 
thy  man-servant,  and  thy  maid-servant,  thy 
cattle,  and  the  stranger  that  is  within  thy 
gates.  For  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in 
them  is,  and  rested  the  seventh  day  :  where- 
fore the  liOrd  blessed  the  seventh  day,  and 
hallowed  it. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Minister.  Honoiir  thy  father  and  thy  p 
mother  ;  that  thy  days  may  be  long  in  the  1 
land  which  the  Lord  thy  God  giveth  thee.  ) 

People.  Lord,  have  mercy  upon  us,  and 
inchne  our  hearts  to  keep  this  law. 

Minister.  Thou  shalt  do  no  murder. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

thus  the  law  of  God  may  be  a  daily  means  of  our 
repentance  and  reformation.         Dean  Comber. 

The  ten  Commandments  Avere  not  appointed  to 
be  read  in  the  first  English  Liturgy  of  1549.  They 
made  no  part  of  any  ancient  Liturgy  ;  nor,  if  my 
information  be  correct,  are  they  read  in  the  Com- 
munion office  of  any  of  the  reformed  Churches,  ex- 
cept our  own  :  and  in  ours  they  were  first  inserted 
at  the  review  of  Edward's  Liturgy  in  1552.  The 
order  for  the  rehearsal  of  them  however  requires  . 
neither  vindication  nor  apology.  At  the  same  time 
the  place,  which  they  occupy,  is  more  proper  than 
any  other  that  could  easily  be  found.  They  stand 
in  that  part  of  the  office,  which  is  more  generally 
preparatory  to  the  holy  Communion,  immediately 
after  the  Collect  for  purity,  and  before  the  Epistle  •* 
and  Gospel.  And  when  there  is  a  communion, 
they  are  consequently  heard  by  all,  by  the  younger 
as  well  as  the  older  part  of  the  congregation  ;  by 
those,  who  do  not  communicate,  as  well  as  those 
who  do.  Shepherd. 

(14.)  When  the  Commandments  are  read,  we 
should  remember  that  they  are  not  the  words  of  the 
minister,  but  of  God  himself,  and  we  should  hear 
them  with  the  same  humility,  the  same  reverence, 
and  the  same  determination  to  obey  them,  with 
which  they  were  heard  by  the  people  of  Israel, 
when  they  were  first  announced  from  Mount  Si- 
nai. For  the  moral  precepts  of  the  Decalogue  are 
as  obligatory  upon  us  Christians,  as  they  were  upon 
the  Jews,  to  whom  thay  were  originally  delivered. 
"  If  thou  wilt  enter  into  life,  keep  the  command. 


166 


THE  COMMUNION. 


Minister.  Thou  shalt  not  commit  adul- 

y  People.  Lord,  have  mercy  upon  us,  and 

incline  our  hearts  to  keep  this  law. 
Minister.  Thou  shalt  not  st6al. 
People.  Lord,  have  mercy  upon  us,  and 
inchne  our  hearts  to  keep  this  law. 

Minister.  Thou  shalt  not  bear  false  wit- 
/      ness  against  thy  neighbour. 
1  People.  Lord,  have  mercy  upon  us,  and 

incline  our  hearts  to  keep  this  law. 

.  Minister.     Thou  shalt    not    covet    thy 

A      neighboiir's  house,  thou  shalt  not  covet  thy 

Ip    neighbour's  wife,  nor  his  servant,  nor  his 

\    maid,  nor  his  oX;  nor  his  ass,  nor  any  thmg 

that  is  his. 

People.  Lord,  have  mercy  upon  us,  and 
wrire  all  these  thy  laws  in  our  hearts,  we  be- 
seech thee.  (15.) 

T[  Then  the  Minister  may  say, 

Hear  also  what  our  Lord  Jesus  Christ 
saith  : 

ments,"  is  the  precept  of  our  Lord  himself.  At  our 
baptism  a  solemn  stipulation  was  made  in  our 
names,  that  we  should  "learn  the  Commandments 
and  keep  them."  At  our  Confirmation  we  renew- 
ed with  our  own  mouths  the  vows  and  promises 
made  in  our  baptism,  acknowledging  ourselves 
bound  to  believe  and  do  all  what  was  then  promised 
for  us.  These  vows  and  promises  we  again  so- 
lemnly renew  every  time  we  receive  the  Holv 
Communion.  It  is  therefore  proper  that  we  should 
hear  these  Commandments  frequently  repeated, 
and  more  especially  at  those  periods  when  we  are 
to  enter  into  fresh  engagements  to  observe  them. 

Shepherd. 

(15.)  Our  Saviour's  Summary  of  the  Divine 
Law,  and  the  Collect  which  follows  it,  wore  added 
in  this  place  by  the  general  Convention  of  1789. 
The  object  of  the  addition,  says  Bishop  White, 
"  was  to  give  to  the  weight  of  Moses,  the  greater 
authority  of  our  Saviour."  t.  c.  b. 

(16.)  We  call  it  "the  Epistle,"  because  it  is 
usually  taken  out  of  one  of  the  Epistles.  But,  if  at 
any  lime  a  portion  of  other  Scripture  is  read  instead 
of  one  taken  out  of  some  of  the  Epistles,  then  we 
say,  "  The  portion  of  Scripture  appointed  for  the 
Epistle :"  so  that  our  Church,  when  she  makes  so 
manifest  a  difference  at  the  time  of  reading,  ought 
not  to  be  blamed,  though  the  word  Epistle  be  some- 
times given  to  such  portions  of  Scripture  as  are 
taken  elsewhere.  The  Gospel  is  always  taken  out 
of  one  of  the  Gospels,  and  has  its  name  accord- 
ingly. Dr.  Bennet. 

The  words  between  brackets  [or.  The  portion  of 
Scripture  appointed  for  the  EpistleJ  were  added  at 


THOU  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  ihy  soul,  and  with 
all  thy  mind  :  This  is  the  first  and  great 
commandment.  And  the  second  is  like  unto 
it ;  Thou  shalt  love  thy  neighbour  as  thy- 
self. On  these  two  commandments  hang 
all  the  law  and  the  prophets. 

Tl"  Let  us  pray. 

O  ALMIGHTY  Lord,  and  everlasting 
God,  vouchsafe,  we  beseech  thee,  to  direct, 
sanctify,  and  govern,  both  our  hearts  and 
bodies,  in  the  ways  of  thy  laws,  and  in  the 
works  of  thy  commandments  ;  that,  through 
thy  most  mighty  protection,  both  here  and 
ever,  we  may  be  preserved  in  body  and  soul, 
through  our  Lord  and  Saviour  Jesus  Christ. 
Ame7i. 

T[  Then  shall  he  said  the  Collect  of  the  Day  : 
and  immediately  after  the  Colled,  the  Minister 
shall  read  the  Epistle,  saying,  (16.)  The 
Epistle  [or,  The  portion  of.  Scripture  appointed 
for  the  Epistle]  is  written  in  the chapter  of 

the  last  Review,  to  satisfy  the  dissenters,  who 
charged  the  minister  with  telling  a  lie,  when  the 
portion  of  Scripture  was  not  taken  out  of  an  Epis- 
tle. Dr.  Nicholls. 

They  are  to  be  said,  when  either  a  portion  of  the 
Old  Testament,  Acts  of  the  Apostles,  or  Revela- 
tion is  appointed  in  the  place  of  a  passage  from  an 
apostolic  Epistle.  Otherwise  the  words  "  The 
Epistle  is  written,"  &c.  are  to  be  used. 

Shephei-d,  CoUis. 

That  a  portion  out  of  one  of  the  Epistles,  written 
by  the  holy  apostles,  ■were  read  constantly,  when 
the  communion  was  celebrated  in  the  primitive 
Church,  may  be  proved  from  many  passages  outot 
ancient  writers.  These  readings  indeed  out  of  the 
Epistles  lyere  larger  portions  than  the  Epistles 
now  read.  But  however  these  are  of  so  long 
standing,  that  a  writer,  who  flourished  near  a 
thousand  years  ago,  could  not  assign  the  time  of 
their  original.  The  reading  of  the  Gospel,  as  well 
as  of  the  Epistle,  in  the  Communion  service,  was 
a  practice  in  the  Church,  at  the  latest  in  the  sixth 
century  ;  for  in  the  council  oi  Valentia,  which  was 
a  provincial  council,  held  in  Spain,  about  520,  the 
following  order  was  made  :  "  We  think  it  fit  to  be 
observed,  that  in  that  part  of  the  Communion  ser- 
vice, which  the  Catechumens  are  to  be  present  at, 
before  the  offertory,  the  Gospels  be  read  according 
to  the  order  prescribed,  after  the  Epistle."  But, 
that  the  custom  prevailed  long  before  this  council, 
is  plain,  because  the  council,  in  its  preface,  says, 
"  they  did  only  gather  together  ancient  canons." 

It  may  be  here  noted,  that  the  former  part  of  the 
service  was  called  "  Missa  Catechumenorum ;"  be- 


THE  COMMUNION. 


36 


•^— ,  beginning   at   the  verse.    And  the 

Epistle  ended,  he  shall  say,  Here  encieth  the 
Epistle.  Then  shall  he  read  the  Gospel  (the 
People  all  standing  up)  (17.)  saying,  The  Holy 

Gospel  is  written  in  the  chapter  of  , 

beginning  at  the verse. 

cause  the  Catechumens  were  obliged  to  go  out  be- 
fore the  consecration,  when  the  deacon  made  procla- 
mation, "  Let  none  of  the  Catechumens  stay  :  Ite, 
missa  est ;  Go,  Catechumens,  your  part  of  the  ser- 
vice is  over."  Hence  St.  Augustin  says,  "  Ecce, 
post  sermoaem  fit  missa  Catechumenis  :  After  ser- 
mon the  Catechumens  are  dismissed."  Hence, 
towards  the  latter  end  of  the  third  century,  the 
Communion  service  came  to  be  called  "  missa"  or 
''  mass."  Dr.  NichoUs. 

(17.)  At  the  reading  of  the  Gospels  two  pecu- 
liar marks  of  honoiir  were  shewn  in  the  ancient 
Church,  which  continue  in  our  Church  at  this  day. 

The  first  is,  that  all  the  congregation  stand  up  at 
the  reading  of  them,  as  being  the  word  of  the  mas- 
ter ;  whereas  at  the  reading  of  the  Epistles  they 
are  indulged  the  posture  of  sitting,  as  being  the 
words  of  the  servants.  This  reverence  the  Ca- 
tholic Church,  throughout  the  East  and  West,  hath 
always  p^id  to  the  Son  of  God,  above  all  other 
messengers.  And  our  Church  hath  continued  the 
practice  of  the  same,  as  directed  in  her  rubric  ;  so 
that  this  is  not  only  recommended  by  antiquity,  but 
also  enjoined  by  authority. 

Secondly,  the  other  honour,  paid  to  the  Gospel, 
was,  that  after  the  naming  of  it  all  the  people 
standing  up  said,  "  Glory  be  to  thee,  O  Lord." 
This  usage,  borrowed  from  ancient  Liturgies,  our 
reformers  continued  in  ours.  Db.  Bisse. 

In  ancient  Liturgies,  and  in  our  first  book  of  Com- 
mon Prayer,  when  the  passage  to  be  read  out  of  the 
Gospel  was  announced  by  the  minister,  the  people, 
to  evince  the  joy  with  which  they  received  it,  were 
directed  to  say,  "  Glory  be  to  thee,  O  Lord." 
Though  in  all  the  subsequent  editions  of  our  book 
this  direction  has  been  omitted;  yet  the  practice  is 
very  generally  retained.  It  was  likewise  customa- 
ry in  the  ancient  Church,  after  the  ending  of  the 
Gospel,  to  say,  "  Thanks  be  to  God  for  his  Holy 
Gospel ;"  a  practice  in  some  places- still  continued. 

Shepherd. 

(18.)  The  Church  for  three  hundred  years  had 
been  content  to  profess  in  her  Creed  that  Christ 
was  the  Lord;  comprehending  under  this  title  the 
highest  appellations  given  to  him  in  Scripture, 
without  stating  minutely,  or  scrutinizing  too  nar- 
rowly, a  doctrine  proposed  rather  to  us  as  an  ob- 
ject of  faith,  than  of  understanding.  Happy  had 
It  been  lor  the  Christian  world,  if  this  moderation 
of  the  Church  had  been  suSered  to  continue ;  but 
Anus^  a  discontented  priest  of  Alexandria  in  Egypt, 


T[  Here  the  People  shall  say. 
Glory  be  to  thee,  O  Lord. 

11  Then  shall  be  read  the  Apostles',  or  Nicene 
Creed  ;  (18.)  unless  one  of  them  hath  been  read 
immediately  before  in  the  Morning  Service.  ^J^ 

either  having  conceived  a  diflferent  opinion,  or  wish- 
ing to  bnng  himself  into  notice  by  the  assertion  of 
a  novelty,  took  upon  him  to  maintain,  that  Christ 
was  not  a  divine  person,  in  the  highest  sense,  but 
a  creature,  superior  indeed  to  human  nature,  but 
not  a  partaker  of  the  supreme  Godhead.    • 

The  publishing  of  this  opinion  raised  a  violent 
ferment  and  schism  in  the  Church.  Constantine 
the  Roman  emperor  summoned  a  Councilat  Nice 
in  Bithyuia,  to  settle  this  dispute ;  and  there,  in  the 
year  325,  Arius's  doctrine  was  condemned  in  an 
assembly  of  300  Bishops,  and  that  Creed  framed, 
which  from  the  name  of  the  city  was  called  the 
Nicene  Creed.  And  here  it  is  necessary  to  ob- 
serve, that  the  meaning  of  the  Creeds  of  our 
Church,  and  ail  Creeds  that  can  be  composed  on 
Gospel  principles,  is  nothing  more  than  a  declara- 
tion of  the  sense,  in  which  we  accept  the  profession 
made  in  our  baptism.  By  baptism  we  are  admitted 
into  the  Church  of  Christ ;  by  the  command  of 
Christ  we  are  baptized  "  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost." 
This  is  the  condition,  by  v/hich  alone  we  can  par- 
take of  the  Christian  covenant ;  this  is  the  mark, 
by  which  alone  we  are  distinguished  from  the  pro- 
fessors of  every  other  religion  upon  earth. 

When  we  repeat  a  Creed,  therefore,  we  do  no 
more  than  declare  our  repeated  assent  to  the  con- 
ditions of  the  baptismal  covenant :  and  it  would  be 
sufficient  to  do  this  in  the  very  words  thai  Christ 
enjoins,  "  I  believe  in  the  Father,  the  Son,  and  the 
Holy  Ghost,"  if  explanations  had  not  been  de- 
manded, to  shtw  what  we  mean  by  this  declara- 
tion. Creeds  then  do  not,  properly  speaking,  con- 
tain articles  of  faith,  but  an  explanation  of  the 
sense,  in  which  we  understand  the  primary  posi- 
tion of  our  religion.  And  this  view  of  the  matter 
will  shfew  us  the  reason,  why  no  creed  is  prescribed 
in  Scripture ;  why  all  creeds  ever  have  been,  and 
ever  must  be,  the  composition  of  men. 

Dean  Vincent. 

Besides  the  general  reasons  for  repeating  the 
Creed,  the  rehearsal  of  our  faith  before  the  receiv- 
ing of  the  holy  communion  is  founded  on  these 
two  special  grounds.  1.  It  is  meet  that  all  should 
first  profess  the  same  faith,  who  partake  of  the 
same  mysteries :  for  surely,  if  "  no  stranger  nor 
uncircumcised  person"  could  eat  of  the  passover, 
that  typical  sacrament,  (Exod.  xii.  43.  48  ;)  much 
more  no  stranger' to  the  Christian  faith,  nor  unbe- 
liever, should  partake  of  the  real  sacrament  of  the 


368 


THE  CO]\I*\IUNION. 


*![  Then  the  Minister  shall  declare  unto  the  Peo- 
ple what  Holy  days,  (19.)  or  Fasting  days,  are 
in  the  week  following-  to  be  observed  ;  and  (ij 
occasion  be)  shall  Notice  be  given  of  the  Com- 

Lord's  Supper.  2.  As  the  acknowledgment  of  the 
articles  of  our  Christian  faith  is  part  of  the  vow- 
made  at  our  baptism,  so  ought  the  same  acknow- 
ledgment to  be  repeated  at  the  Lord's  Supper, 
wherein  we  renew  that  vow.  Dr.  Bisse. 

The  reason  of  omitting  the  Lord's  Prayer,  and 
the  Creed,  if  used  before,  was  to  avoid  repetition. 

Bp.  White. 

(19.)  The  first  reason  of  this  direction  was,  lest 
the  people  should  observe  any  such  days  as  had 
been  formerly  kept,  but  were  laid  aside  at  the  Re- 
formation: and  therefore  the  Bishops  inquired  in 
their  visitations,  '^  whether  any  of  their  Curates  bid 
any  other  days  than  were  appointed  by  the  new 
calendar."  This  danger  is  now  pretty  well  over  ; 
there  beinsr  no  great  fear  of  the  people's  observing 
superstitious  holy-days.  But  there  is  still  as  much 
reason  for  keeping  up  the  rubric,  since  now  they 
are  run  into  a  contrary  extreme,  and,  instead  of  ob- 
serving too  many  holy-days,  regard  none  ;  which 
makes  it  fit  that  the  Curate  should  discharge  his 
duty,  by  telling  them  beforehand  what  holy-days 
will  happen,  and  then  leaving  it  upon  his  people  to 
answer  for  the  neglect,  if  they  are  passed  over 
without  due  regard.  Wheatly. 

(20.)  For  more  effectually  explaining  the  myste- 
ries of  the  Creed,  and  for  more  vigorously  pressing 
the  duties  of  the  Gospel,  the  ancient  Church  ap- 
pointed a  Sermon  or  Homily  in  this  place,  which 
is  useful  every  Sunday,  and  more  especially  when 
there  is  a  Communion  ;  because  by  a  pious  and 
practical  discourse,  suited  to  the  holy  Communion, 
the  minds  of  the  receivers  are  put  into  a  devout 
frame,  and  made  fitter  for  the  succeeding  mysteries. 

Dean  Comber. 

It  was  the  custom  of  the  primitive  Church,  that 
at  the  close  of  the  common  service  the  Bishop  or 
Priest  should  make  an  exhortatory  discourse  to  the 
people.  This  plainly  appears  to  be  at  least  as 
early  as  the  time  of  writing  the  Apostolic  Consti- 
tutions. St.  Ambrose  and  St.  Austin  speak  of  this 
being  the  constant  practice  every  Sunday  in  their 
time.  And  indeed  innumerable  are  the  Sermons 
or  Homilies,  which  were  spoken  in  the  ancient 
Churches,  and  are  preserved  to  our  times  in  the 
works  of  St.  Chrysostom,  Basil,  Nazianzen,  Aus- 
tin, and  others  ;  which  are  generally  practical  dis- 
courses, full  of  excellent  piety  and  warmth ;  and 
in  which  they  very  rarely  intermix  any  thing  of 
controversial  divinity,  but  explain  a  portion  of  Scrip- 
ture in  a  famiUar,  though  withal  a  very  affecting 
way,  and  well  adapted  for  the  instruction  of  the 
common  people.    Indeed  this  province  generally 


munion,  and  of  the  Bans  of  Matrimony,  and 
other  matters  to  be  published.  J 

Tl    Then  shall  follow   the   Sermon:   (20.)  after     ^' 
which,  the  Minister,  when  there  is  a  Commu- 

was  undertaken  by  the  Bishops,  who  at  first  volun-      / 
tarily,    and    afterwards    by   injunction,    preacted     ^4. 
every  Sunday,  unless  hindered  by  sickness.     But 
however,  in  the  absence  of  the  Bishop,  this  duty 
was  performed  by  presbyters,  and.  by   their  per- 
mission, in  their  presence;  Dr.  Nicholls. 

The  Sermon  was  usually  an  exposition  of  some 
part  of  the  Epistle  or  Gospel,  or  proper  Lesson  for 
the  day  ;  and  we  may  see  in  St.  Augustine,  in  his 
Sermons  "de  Tempore,"  according  to  the  pattern 
in  Nehem,  viii.  8  ;  "  They  read  in  the  book,  in  the 
law  of  God,  distinctly,  and  gave  the  sense,  and 
caused  the  people  to  understand  the  reading."  And 
the  preacher  was  in  his  exposition  appointed  to  ob- 
serve the  catholic  interpretation  of  the  old  doctors 
of  the  Church  ;  as  we  may  see  in  the  nineteenth 
canon  of  the  sixth  council  of  Constantinople,  held 
in  TruUo.  The  canon  is  this.  "  Let  the  governors 
of  Churches,  every  Sunday  at  the  least,  teach  their 
clergy  and  people  the  oracles  of  piety  and  true  re- 
ligion ;  collecting  out  of  divine  Scripture  the  sen- 
tences and  doctrines  of  truth,  not  transgressing  the 
ancient  bounds  and  traditions  of  the  holy  fathers. 
And,  if  any  doubt  or  controversy  arise  about  Scrip- 
ture, let  them  follow  that  interpretalipn  which  the 
lights  of  the  Church,  and  the  doctors  have  left  in 
their  writings.  By  which  they  shall  more  deserve 
commendation,  than  by  making  private  interpreta- 
tions, which  if  they  adhere  to,  they  are  in  danger 
to  fall  from  the  truth."  To  this  agrees  the  canon 
made  in  Queen  Elizabeth's  time,  in  the  year  1571. 
"  The  preachers  chiefly  shall  take  heed,  that  they 
teach  nothing  in  their  preaching,  which  they  would 
have  the  people  religiously  to  observe  and  believe, 
but  that  which  is  agreeable  to  the  doctrine  of  the 
Old  Testament  and  the  New,  and  that  which  the 
catholic  Fathers,  and  ancient  Bishops,  have  gather- 
ed out  of  their  doctrine."  These  golden  canons, 
had  they  been  duly  observed,  would  have  been  a 
great  preservative  of  truth  and  the  Church's  peace. 
The  Sermon  was  not  above  an  hour  long,  as  St. 
Cyril  informs  us.  Bp.  Sparrow. 

The  ancient  practice  of  explaining  considerable 
portions  of  Scripture  to  the  people  was  revived  by 
our  reformers.  Before  them  Colet  had  employed 
many  years  in  publicly  expounding  all  the  Epistles 
written  by  St.  Paul.  Archbishop  Cranmer  ex- 
pounded Hebrews,  as  Bishops  Hooker,  Latimer, 
and  Jewel,  did  Jonah,  the  Lord's  Prayer,  many  of 
the  Epistles,  and  all  the  Epistles  and  Gospels  used 
in  Communion  service  on  Sundays  and  holy-days. 
From  the  practice  of  Ambrose,  Origen,  Chrysos- 
tom, and  Austin,  among  the  ancients,  and  of  our 


THE  COMMUNION. 


36i; 


nion,  shall  return  to  the  Lord's   Table,  (21.) 
and  begin  the  Offertory,  (22.)  saying  one  or 

reformers  and  other  more  modern  divines,  we  may 
witii  safety  affirm,  that  explaining  and  applying 
portions  of  Scripture  read  in  the  Lessons,  (and 
other  parts  of  the  public  service,)  is  a  very  beneficial 
mode  of  preaching  to  ordinary  congregations. 

Shepherd 
At  the  time  of  the  Reformation  in  England, 
many  of  the  clergy  were  exceedingly  illiterate,  and 
it  was  also  suspected  that  some  of  them  still  fa- 

/    voiired  the  tenets  of  the  Church  of  Rome.     There- 
1    fore  to  supply  the  defects  of  some,  and  to  oblige  the 

/  rest  to  teach  according  to  the  form  of  sound  doctrine, 
there  were  two  books  of  Homilies  prepared  :  the  first 
•was  published  in  King  Edward  the  Sixth's  time, 
1547,  supposed  to  be  written  chiefly  by  Abp.  Cran- 
mer  ;  the  second  was  not  finished  till  about  the  time 
of  Edward's  death,  so  it  was  not  published  before 
Queen  Elizabeth's  time,  1560,  having  been  proba- 
bly written  by  Bp.  Jewel.  The  design  of  them 
was  to  mis  speculative  points  with  practical  mat- 
ters: some  explain  the  doctrine,  and  others  enforce 
the  rules  of  life  and  manners.  These  are  plain 
and  short  discourses,  chiefly  calculated  to  possess 
the  nation  with  a  sense  df  the  purity  of  the  Gospel, 
in  opposition  to  the  corruptions  of  popery,  and  to 
reform  it  from  those  crying  sins,  which  had  been 
so  much  connived  at  under  popery,  while  men  knew 
the  price  of  them,  how  to  compensate  for  them, 
and  to  redeem  themselves  from  the  guilt  of  them 
y  by  masses  and  sacraments,  by  indulgences  and  ab- 
solutions. 

These  two  books  of  Homilies,  upon  their  first 
publication,  were  distributed  throughout  the  king- 
dom ;  and  the  parochial  clergy  were  commanded  to 
read  them  in  their  Churches.  When  compared 
with  the  age  in  which  they  were  written,  they 
may  be  considered  as  very  extraordinary  composi- 
tions, though  perhaps  every  argument  and  expres- 
sion in  them  is  not  to  be  approved  :  but  whoever 
yj  will  peruse  them  with  candour  and  attention,  will 
be  convinced  that  they  contain,  as  the  35th  Article 

'  expresses  it,  "  a  godly  and  wholesome  doctrine." 
The  compilers  of  the  Articles  thought  them  "  ne- 
cessary for  the  times"  in  which  they  lived:  and 
directed  them  "  to  be  read  in  Churches  by  the  min- 
isters, diligently  and  distinctly,  that  they  may  be 
understanded  of  the  pt'ople."  The  English  lan- 
guage has  changed  so  much  since  those  Hom- 
ilies were  written,  that  they  would  scarcely 
now  be  understood  by  a  common  congregation: 
and  therefore  the  reading  of  them  publicly,  as  it 
would  no  longer  answer  any  good  purpose,  has  fall- 
en into  general  disuse,  with  the  tacit  consent  of 
the  governmg  part  of  the  Church.  The  clergy 
nowever  may  still  study  them  with  advantage  to 
47 


more  of  these  sentences  following,  (23.)  as  he 
thinketh  most  convenient.  (24.) 


themselves ;  and  may,  with  advantage  to  others, 
transfer  parts  of  them  into  their  sermons,  with  such 
alterations  as  the  change  of  circumstances  may 
render  expedient. 

The  want  of  learning  in  the  clergy  at  the  time 
of  the  Reformation  has  been  already  noticed  :  and 
indeed  so  incompetent  were  they  to  the  duty  of 
preaching,  that  it  was  forbidden  by  four  successive 
sovereigns  of  very  different  religious  principles ; 
by  Henry  the  Eighth,  Edward  the  Sixth,  Queen 
Mary,  and  Q,ueen  Elizabeth.  Towards  the  end  of 
Q,ueen  Elizabeth's  reign  the  clergy  were  consider- 
ably improved  in  point  of  literature :  but  even  at 
that  time  it  has  been  reckoned  that  there  were 
8000  parishes  without  preaching  ministers.  James 
the. First  made  a  canon,  directing  that  a  Sermon 
should  be  preached  every  Sunday,  and  in  every 
parish  Church,  which  had  a  minister  licensed  for 
that  purpose :  but,  by  another  canon,  unlicensed 
minister-j  were  permitted  only  to  read  a  Homily. 
And  our  present  form  of  orderiug  deacons  does  not 
empower  them  to  preach,  unless  they  "  be  there- 
unto licensed  by  the  bishop  himself:"  but  to  a 
priest,  the  bishop  says,  "  Take  thou  authority  to 
preach  the  word  of  God."  ' 

Bp.  Burnet,  Bp.  Tomline. 

(21.)  After  the  confession  of  our  faith  follows 
the  exercise  of  our  charity,  without  which  it  would 
be  but  a  dead  faith.  James  ii.  22.  Now  as  charity 
is  to  be  expressed  three  ways,  so  we  have  direc- 
tions for  each  of  those  ways,  by  giving,  "  in  the 
Sentences;"  by  praying,  "in  the  prayer  for  the 
Church  militant ;"  and  by  forgiving,  "  in  the  gener- 
al warning  :"  as  for  the  charity  of  giving  towards 
the  relief  of  the  poor,  it  is  frequently  and  strictly 
commanded  in  the  Gospel,  hath  the  best  examples 
of  it,  and  the  largest  rewards  promised  to  it,  being 
instead  of  all  the  costly  offerings  of  the  Jews,  and 
the  only  chargeable  duty  to  which  Christians 
are  obliged :  it  recommends  our  prayers,  and 
thence  St.  Paul  prescribes,  and  the  ancient  Church 
in  Justin  Martyr's  time  used  to  have  collections 
every  Sunday  :  however,  when  we  receive  the  sa- 
crament, it  is  absolutely  necessary.  Christ  gave 
his  alms  at  the  passover  (John  xiii.  29.)  and  sup- 
poses we  will  never  come  to  the  altar  without  a 
gift.  Matt.  V.  23.  The  first  Christians  gave  all 
they  had,  and  those  in  after  times  dedicated  large 
and  noble  oblations  when  they  communicated,  nor 
was  any  (of  ability)  allowed  to  receive  without  giv- 
ing something ;  and  to  reject  any  man's  oblation, 
was  to  deny  him  a  share  in  the  benefit  of  these 
mysteries :  wherefore  to  stir  us  up  more  effectual- 
ly to  give  bountifully,  here  are  divers  select  sen- 
tences. Dean  Comber. 


370 


THE  COMMUNION. 


LET  your  light  so  shine  before  men,  that 
they  may  see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven.  St.  Matt. 
V,  16. 

Lay  not  up  for  yourselves  treasures  upon 
earth,  where  moth  and  rust  doth  corrupt, 
and  where  thieves  break  through  and  steal  : 
But  lay  up  for  yourselves  treasures  in  heav- 
en, where  nntlier  moth  nor  rust  doth  cor- 
rupt, and  where  thieves  do  not  break  through 
nor  steal.     St.  Matt.  vi.  19,  20. 

Whatsoever  ye  would  that  men  slioulddo 
to  you,  even  so  do  to  them  :  for  this  is  the 
law  and  the  prophets.     St.  Matt.  vii.  2L 

Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  hea- 
ven ;  but  he  that  doeth  the  will  of  my  Fa- 
ther which  is  in  heaven.     *S'^  Matt.  vii.  2\. 

Zaccheus  stood  forth,  and  said  unto  the 
Lord,  Bahold,  Lord,  the  half  of  my  goods  I 
give  to  the  poor ;  and  if  I  have  done  any 
wrong  to  any  man,  I  restore  fourfold.  >S'^. 
Luke  xix.  8. 

Who  goeth  a  warfare  at  any  time  at  his 
own  cost?  Who  phinteth  a  vineyard,  and 
eateth  not  of  the  fruit  thereof?  or  who  feed- 
eth  a  flock,  and  eateth  not  of  the  milk  of  the 
flock  ?     1  Cor.  ix.  7. 

If  we  have  sown  unto  you  spiritual  things, 
is  it  a  great  matter  if  we  shall  reap  your 
worldly  things?     1  Cor.  ix.  11. 

Do  ye  not  know,  that  they  who  minister 

(22.)  So  called,  because  it  is  that  part  of  the 
Communion  service,  in  which  the  offerings  are 
made.  The  custom  of  making  oblations  at  the 
Communisn  is  certainly  apostolical,  as  appears 
from  1  Cor.  xvi.  2 :  "  On  the  first  day  of  the  week 
let  every  one  lay  by  him  in  store  as  God  hath  pros- 
pered him."  Which  custom  continued  down  to 
the  following  ages,  as  appears  from  different  pas- 
sages in  Justin  Martyr,  Tertullian,  St.  Cyprian, 
St.  Ambrose,  and  other  ancient  writers.  Out  of 
those  offerings,  which  were  not  always  in  money, 
but  in  bread,  wine,  corn,  &c.,  were  taken  as  much 
bread  and  wine,  as  served  for  the  celebration  of  the 
Communion  at  the  time  ;  but  if  any  persons  were 
under  public  infamy,  by  reason  of  any  ill  actions 
by  them  committed,  their  offerings  were  not  to  be 
received.  These  offerings  in  the  primitive  times 
■  were  so  considerable,  that  they  were  divided  into 
four  portions :  one  for  the  relief  of  the  poor ;  the 
second  the  bishop  retained  for  his  maintenance  ; 
the  third  was  for  the  maintenance  of  the  Church 
and  its  ornaments ;  and  the  fourth  for  the  Clergy, 
The  office  of  the  offertory  was  used  in  Walafrid 
Strabo's  time,  who  lived  in  the  middle  of  the 
ninth  century  ;  and  it  was  so  long  before  his  time, 


about  holy  things,  live  of  the  sacrifice  ;  and 
they  who  wait  at  the  altar,  are  partakers 
with  the  altar  ?  Even  so  hath  the  Lord  also 
ordained,  that  they  who  preach  the  gospel, 
should  live  of  the  gospel.     1  Cor.  ix.  13,  14. 

He  that  soweth  little,  shall  reap  little ;  and 
he  that  soweth  plenteously,  shall  reap  plen- 
teously.  Let  every  man  do  according  as  he 
is  disposed  in  his  heart,  not  grudgingly,  or  of 
necessity  ;  for  God  loveth  a  cheerful  giver. 
2  Cor.  ix.  6,  7. 

Let  him  that  is  taught  in  the  world,  minis- 
ter unto  him  that  teacheth,  in  all  good  things. 
Be  not  deceived,  God  is  not  mocked  :  For 
whatsoever  a  man  soweth,  tliat  shall  he  reap. 
Gal.  vi.  6,  7. 

While  we  have  time,  let  us  do  good  unto 
all  men  :  and  especially  unto  them  that  are 
of  the  household  of  faith.      Gal.  vi.  10. 

Godliness  is  great  riches,  if  a  man  be  con- 
tent with  that  lie  hath  :  for  we  brought  no- 
thing into  this  world,  neither  may  we  carry 
any  thing  out.  1  Tim.  vi.  6,  7. 

Charge  them  who  are  rich  in  this  world, 
that  they  be  ready  to  give,  and  glad  to  dis- 
tribute ;  laying  up  in  store  for  themselves  a 
good  foundation  against  the  time  to  come, 
that  they  may  attain  eternal  life.  1  Tim. 
vi.  17,  18,  19. 

God  is  not  unrighteous,  that  he  will  for 
get  your  works  and  laboi^r  that  proceedeth 
of  love  ;  which  love  ye  have  showed  for  his 

that  he  could  not  tell  to  whom  to  ascribe  its  ori- 
ginal. Dr.  NichoUs. 

(23.)  These  are  in  the  place  of  the  Antiphona 
or  Anthem  which  we  find  in  the  old  Liturgies  after 
the  Gospel,  and  which,  from  their  being  sung 
whilst  the  people  made  their  oblations  at  the  altar, 
were  called  "  Offertory."  The  sentences  which  our 
Church  has  here  selected  for  that  puspose  are  such 
as  contain  instructions,  injunctions,  and  exhor- 
tations to  this  great  duty ;  setting  before  us  the  ne- 
cessity of  performing  it,  and  the  manner  of  doing 
it.  Some  of  them  (namely,  those  from  the  sixth 
to  the  tenth  inclusively,  unless  the  ninth  be  ex- 
cepted) respect  the  clergy.  And  it  was  with  an 
eye,  I  suppose,  to  this  difference,  that  in  the  last  re- 
view there  was  a  distinction  made  in  the  rubric 
that  follows  these  sentences,  between  "  the  alms 
for  the  poor,"  and  "  the  other  devotions  of  the 
people."  Wheathj. 

(24.)  That  is,  "  according  to  the  length  or  short- 
ness of  the  time,  that  the  people  are  offering,"  as  it 
was  worded  in  King  Edward's  first  Common  Pray- 
er. Wheatly. 

It  may  not  be  amiss  on  this  subject  of  the  offer- 
tory to  observe  farther,  that,  when  there  is  no  col- 


THE  COMMUNION. 


371 


4 


name's  sake,  who  have  ministered  unto  the 
saints,  and  yet  do  minister.     Heb.  vi.  10. 

To  do  good  and  to  distribute,  forget  not ; 
for  with  such  sacrifices  God  is  well  pleased. 
Heb.  xiii.  16. 

Whoso  hath  this  world's  good,  and  seeth 
his  brother  have  need,  and  shutteth  up  his 
compassion  from  him,  how  dvvelleth  the  love 
of  God  in  him  ?     1  St.  John  iii.  17. 

Give  alms  of  thy  goods,  and  never  turn 
thy  face  from  any  poor  man  ;  and  then  the 
face  of  the  Lord  shall  not  be  turned  away 
from  thee.      Tobit  iv.  7. 

Be  merciful  after  thy  power.  If  thou  hast 
much,  give  plenteously ;  if  thou  hast  little, 
do  thy  diligence  gladly  to  give  of  that  little  : 
for  so  gatherest  thou  thyself  a  good  reward, 
in  the  day  of  necessity.     Tobit  iv.  8,  9. 

He  that  hath  pity  upon  the  poor,  lendeth 

lection  of  alms  made,  there  is  no  occasion  to  use 
any  of  the  sentences  appointed  to  be  recited  during 
the  time  of  a  collection.  For  the  sense  of  the 
Church  appears  to  have  been,  that  alms  and  the 
sentences  are  intended  always  to  accompany  each 
other  :  and  the  obvious  inference  is,  that,  where  the 
former  are  wanting,  the  latter  will  seem  superflu- 

^ous  and  without  warrant.    Archdeacon  Sharp. 

^2^.  (25.)  The  Deacons  are  the  most  proper  persons 
for  this  business,  it  being  the  very  office  for  which 
their  order  was  instituted.  Acts.  vi.  And  for  this 
reason  the  Scotch  Liturgy  does  not  allow  the 
Church-wardens  to  do  it,  but  at  such  times  "  when 
there  are  no  Deacons  present."  It  is  now  indeed 
grown  a  custom  with  us  for  the  Church-wardens 
to  perform  this  office,  namely,  to  gather  the  alms 
and  devotions  of  the  congregation,  which,  by  all  the 
books  before  the  Scotch  Liturgy,  they  were  order- 
ed, as  I  have  observed,  "to  put  into  the  poor  man's 

'  6ox ;"  not,  I  presume,  into  that  fixed  in  the  Church, 
but  into  a  little  box  which  the  Church-wardens  or 
some  other  proper  persons  carried  about  with  them 
in  their  hands,  as  is  still  the  custom  at  the  Tem- 
ple Church  in  London.  Now  indeed  they  are  or- 
dered to  make  use  of  a  "  decent  basin  to  be  pro- 
vided by  the  parish  for  that  purpose."  With 
which,  in  most  places,  especially  here  in  town, 
they  go  to  the  several  seats  and  pews  of  the  con- 
gregation. Though  in  other  places  they  collect  at 
the  entrance  into  the  chancel,  where  the  people 
make  their  offerings  as  they  draw  towards  the  al- 
tar. This  last  way  seems  the  most  conformable 
to  the  practice  of  the  primitive  Church,  which,  in 
pursuance  of  a  text  delivered  by  our  Saviour,  or- 
dered that  the  people  should  come  up  to  the  rails  of 
the  aUar,  and  there  make  their  offerings  to  the 
priests.  Matt.  v.  23. 

And  with  an  eye,  I  suppose,  to  this  practice,  the 


unto  the  Lord  :  and  look,  what  he  layeth 
out,  it  shall  be  paid  him  again.  Prov.  xix. 
17. 

Blessed  be  the  man  that  provideth  for  the 
sick  and  needy  :  the  Lord  shall  deliver  him 
in  the  time  of  trouble.     Psalm  xli.  1. 

Tl  Whilst  these  Sentences  are  in  reading,  the 
Deacons,  (25.)  Church-wardens,  or  other  Jit 
persons  appointed  Jor  that  purpose,  shall  re- 
ceive the  Alms  Jor  the  poor,  and  other  Devo- 
tions of  the  People,  in  a  decent  Basin  to  be 
provided  by  the  Parish  Jor  that  purpose  ;  and 
reverently  bring  it  to  the  Priest,  who  shall 
humbly  present  and  place  it  upon  the  Holy 
Table.  ^  -^ 

T[  And  the  Priest  shall  then  place  upon  the  Table 
(26.)  so  much  Bread  and  Wine  as  he  shall 

Deacons,  or  Church-wardens,  or  whosoever  they 
be  that  collect  the  alms  and  other  devotions  of  the 
people,  are  ordered  by  the  present  rubric  to  "bring 
it  reverently  to  the  priest,"  (as  in  their  name,) 
"  who  is  humbly  to  present  and  place  it  upon  the 
holy  table;"  in  conformity  to  the  practice  of  the 
ancient  Jews,  who,  when  they  brought  their  gifts 
and  sacrifices  to  the  temple,  ofTered  them  to  God  by 
the  hands  of  the  priest.  Wheatly.  >^ 

(26.)  "  Then,"  that  is,  after  presenting  the  basin  '^ 
with  the  alms.  Shepherd.  In  the  ancient  Church, 
they  had  generally  a  side-table  near  the  altar,  upon 
which  the  elements  were  laid  till  the  first  part  of 
the  Communion  service  was  over,  at  which  the 
Catechumens  were  allowed  to  be  present;  but 
when  they  were  gone,  the  elements  were  removed 
and  placed  upon  the  holy  altar  itself,  with  a  solemn 
prayer.  Now  though  Ave  have  no  side-table  au- 
thorized by  our  Church ;  yet,  in  the  first  Common 
Prayer  of  King  Edward  the  Sixth,  the  priest  him- 
self was  ordered  in  this  place  to  set  both  the  bread 
and  wine  upon  the  altar:  but  at  the  review  in  1551, 
this  and  several  other  such  ancient  usages  were 
thrown  out.  After  which  the  Scotch  Liturgy  was 
the  first  wherein  we  find  it  restored  :  but  there  the 
presbyter  is  directed  "  to  offer  up  and  place  the 
bread  and  wine  prepared  for  the  Sacrament  upon 
the  Lord's  table,  that  it  may  be  ready  for  that  ser- 
vice." And  Mr.  Mede,  having  observed  our  own 
Liturgy  to  be  defective  in  this  particular,  was  pro- 
bably the  occasion,  that,  in  the  review  of  it  after 
the  Restoration,  this  primitive  practice  was  restor- 
ed, and  the  bread  and  wine  ordered  by  the  rubric 
to  be  set  solemnly  upon  the  table  by  the  priest  him- 
self. From  whence  it  appears,  that  the  placing  of 
the  elements  upon  the  Lord's  table,  before  the  be- 
ginning of  morning  prayer,  by  the  hands  of  a  clerk 
or  sexton,  (as  is  now  the  general  practice,)  is  a 


372 


THE  COMMUNION. 


think  sufficient.    After  which  done,  he  shall 
say,  (27.) 

Let  us  pray  for  the  whole  state  of  Christ's 
Church  (28.)  militant.  (29.) 

ALMIGHTY  and  everiiving  God,  who, 
by  thy  holy  Apostle,  hast  taus^ht  ns  to  make 
prayers  and  supplications, and  to  ^ive  thanks, 

breach  of  the  aforesaid  rubric;  and  consequently 
thai  it  is  the  duty  of  every  minister  to  prevent  it 
for  the  future,  and  reverendy  to  place  the  bread  and 
wine  himself  Upon  the  table,  immediately  after  he 
has  placed  on  the  alms.  Wheatly. 

"Though  our  Church,"  as  Dr.  Nicholls  truly 
says,  "  has  not  ordered  any  particular  prayer  for 
tliis  action  of  the  priest,  he  ought  not  to  neglect  the 
action  itself:"  which  reason  holds  much  stronger 
when  we  consider,  that  there  is  an  expression  to  be 
used  in  the  prayer  following  the  action,  that  pre- 
supposes the  action  to  be  done  by  the  minister : 
which  expression  is  rendered  insignificant,  if  he 
omit  the  action.  Archdeacon  Sharp. 

(27.)  The  second  way  of  expressing  our  charity 
is  by  prayer;  and  though  we  cannot  relieve  all 
men,  God  can,  and  so  we  must  pray  for  all  to  him 
that  is  able  to  supply  all  mankind.  And  because 
the  Communion  is  the  highest  exercise  of  charity, 
therefore  of  old  this  universal  intercession  was 
used  in  this  office,  where  they  prayed  for  the  peace 
of  the  Church  and  state,  for  civil  rulers,  and  for  all 
Christians,  especially  the  afflicted,  as  St.  Cyril  as- 
sures us:  and  Optatus  calls  this  "the  appointed 
form  in  the  mysteries  of  the  Sacrament,  in  which 
we  offer  for  the  whole  Church."  And  we  do  not 
(as  the  Roman  Church)  crowd  this  into  the  Pray- 
er of  Consecration  ;  but,  as  in  St.  Chrysostom's 
Liturgy,  we  make  this  prayer  soon  after  the  Gos- 
pel, since  none  are  so  likely  to  say  this  charitable 
prayer  devoutly  for  all,  as  they  who  observe  the 
rules  of  the  Gospel.  And  there  are  two  things  to 
recommend  this  prayer;  first,  our  alms  just  now 
affered  to  God  by  his  minister,  which  the  Scripture 
assures  us  give  great  efficacy  to  our  prayers;  se- 
condly, our  commemoration  of  the  great  sacrifice 
of  Christ's  death,  the  symbols  of  which  are  now  to 
be  set  upon  the  holy  table,  that  we  may  plead  for 
all  the  world  by  the  memorial  of  that  oblation 
which  obtained  mercy  for  all,  and  by  which  Christ 
now  intercedes  for  all  in  heaven. 

2.  As  for  the  prayer  itself,  besides  the  preface 
and  conclusion,  it  doth  contain  prayers,  supplica- 
tions, intercessions,  and  giving  of  thanks,  which 
are  to  be  made  for  all  men.  Dean  Comber. 

(28.)  As  there  are  few  in  proportion,  to  whom 
we  can  do  good  with  our  substance ;  and  many, 
that  are  much  above  our  alms,  and  yet  need  our 
nrayers ;  we  proceed  to  offer  them  up  "  for  the 


for  all  men  :  we  humbly  beseech  thee  most 
mercifully  [*to  accept  our  alms  and  obla- 
tions, and]  to  receive  these  our  prayers, 
which  we  offer  unto  thy  divine  Majesty  ; 
beseeching  thee  to  inspire  continually  the 
•Universal  Church  with  the  spirit  of  truth, 
unity,  and  concord  :  and  grant  that  all  those 
who  do  confess  thy  holy  name  may  agree  in 

whole  state  of  Christ's  Church,  militant,"  that  is, 
carrying  on  a  warfare  against  the  enemies  of  the 
soul,  "here  on  earth:"  that  all  the  members  of  it 
may  not  only  have  "  the  spirit,"  the  fervent  desire, 
"of  truth,  unity,  and  concord,"  but  may  actually 
"  agree  in  the  truth  of  God's  holy  word,  and  live  in 
unity  and  godly  love."  Then  we  petition  more  es- 
pecially for  those,  whose  stations,  as  Christian  ru- 
lers, magistrates,  and  clergy,  or  whose  sufferings  of 
any  kind,  require  it  most :  and  give  thanks  for 
those,  who  are  got  beyond  the  reach  of  sufferings ; 
begging,  that  we  may  "  follow  their  example,"  as 
far  as  it  was  a  "  good"  one,  and  share  in  their  hap- 
piness. Abp.  Seeker. 

The  form  of  this  prayer  is  most  ancient  and  apos- 
tolical. We  find  in  the  Constitutions  of  the  apos- 
tles, which  was  a  book  made  to  declare  the  customs 
of  the  Church  before  Constantine's  time,  this  pray- 
er at  large,  first  for  the  state  of  Christ's  Church  : 
and  then  for  the  particular  members  of  it ;  chiefly 
for  the  emperor  and  powers  of  the  world,  that  they 
may  be  at  peace  with  us :  which  is  the  reason  that 
it  is  called  in  the  Greek  Liturgies  "  the  catholic  or 
general  collect,"  and  "  the  prayer  for  peace."  And 
it  is  the  source  and  fountain  of  those  prayers,  which 
were  afterwards  framed  into  the  form  of  our  lita- 
nies. St.  Ambrose  saith,  that  this  prayer  was  al- 
ways made  before  the  consecration  of  the  sacra- 
ment. Bp.  Cosins. 

The  words  "Let  us  pray"  are  manifestly  ad- 
dressed to  the  people,  and  the  voice  should  be 
managed  accordingly.  The  minister  ought  also  to 
make  a  pause  after  the  pronunciation  of  them,  that 
the  people  may  have  full  time  enough  to  kneel 
down  and  compose  themselves  for  prayer,  and  so 
be  ready  to  join  in  the  very  beginning  of  this  form. 

Dr.  Bennet. 

(29.)  Christ's  Church,  that  is,  the  whole  nirni- 
ber  of  the  faithful,  is  usually  divided  into  two 
parts :  namely,  the  Church  militant,  and  the 
Church  triumphant.  By  the  Church  "militant," 
or  in  a  state  of  warfare,  we  mean  those  Christians, 
who  are  at  present  alive,  and  perpetually  harassed 
with  the  temptations  and  assaults  of  the  world,  the 
flesh,  and  the  devil  ;  and  whose  life  is  consequent- 
ly a  continual  warfare  under  the  banner  of  our 


♦  If  there  be  no  alms  or  oblations,  then  shall  the  words 
to  accept  mir  alms  and  oblatioM,  and  be  le^  unsaid. 


THE  COMMUNION. 


373 


the  truth  of  thy  holy  word,  and  Hve  in  unity 
and  godly  loVe.  We  beseech  thee  also,  so 
to  direct  and  dispose  the  hearts  of  a]!  Chris- 
tian Rulers,  that  they  may  truly  atid  impar- 
tially administer  justice,  to  the  punishaient 
of  wickedness  and  vice,  and  to  tlie  jnain- 
tenance  of  thy  true  religion  and  virtue. 
Give  grace,  O  heavenly  Father,  to  all  Bish- 
ops and  other  iVIiiiisters  ;  that  they  may,  botii 
by  tht*r  life  and  doctrine,  set  fortli  thy  true 
and  lively  Word,  and  rightly  and  duly  ad- 
minist^T  thy  holy  Sacraments.  And  to  all 
thy  people  give  thy  heavenly  grace  ;  and 
especially  to  this  cona^regalion  here  present ; 
that  with  meek  tieart,  and  due  reverence, 
they  may  hear  and  receive  thy   holy  Word  ; 

blessed  Saviour.  By  the  Church  triumphant  we 
mean  those  Christians,  who  have  departed  this 
life  in  God's  true  faith  and  fear ;  and  who  now  en- 
joy Jn  some  measure,  and  after  the  day  of  judg- 
ment shall  be  fully  possessed  of,  that  glory  and 
/triumph,  which  is  the  fruit  of  their  laboiirs,  and  the 
'  reward  of  those  victories  wiiich  they  obtained  over 
their  spiritual  adversaries,  during  the  time  of  their 
trial  and  combat  here  upon  earth.      Dr.  Bennet. 

Alms  and  oblations  give  efficacy  to  prayer.  They 
are  the  wings,  on  which  it  mounts  more  rapidly  to 
heaven.  In  "the  Prayer  for  Christ's  Church''  we 
(^  shew,  that  our  charity  extends  whither  our  alms 
cannot  reach  :  we  recommend  all  mankind  to  the 
mercy  of  him,  who  is  able  to  receive  all,  and  of 
whose  bounty  all  have  need.  And  can  we  at  any 
lime  more  effectually  plead  with  God,  than  when 
wecommemorate  the  sacrifice  of  the  death  of  Christ, 
the  symbols  of  which  are  now  placed  upon  the  al- 
tar? This  sacrament  has  been  styled  the  "  grand 
intercession:"  and  we  most  efficaciously  intercede 
for  all  the  world  by  the  memorial  of  that  "one  ob- 
lation once  offered,"  which  obtained  forgiveness 
iC' —  for  all,  and  by  virtue  of  which  our  M^iator  in  hea- 
ven «till  intercedes  for  all. 

Prayers  to  the  same  effect  were  ofifered  in  the 
primitive  Church  at  the  celebration  of  the  Eucha- 
rist, and  occur  in  ancient  and  modern  Liturgies. 
One  similar  to  this,  but  inferior  in  point  of  compo- 
sition, occurs  in  the  Liturgy  ascribed  to  St.  Chry- 
sostom,  a  little  before  the  consecration.  But  a  form 
of  superior,  or  even  equal  excellence  to  this,  is  no 
where  to  be  found.  It  is  composed  upon  the  prin- 
ciples laid  down  by  St.  Paul,  in  his  exhortation  to 
Timothy  :  and  accordingly  consists  of  prayers,  sup- 
plications, and  intercessions  for  the  whole  catholic 
Church  :  beseeching  God  to  inspire  it  with  the  spi- 
rit of  truth  and  concord,  and  that  the  individual 
members  may  live  together  in  unity  and  charily. 
It  then  prays  more  distinctly  for  the  different  or- 
ders, of  which  the  Church  is  composed  :  first,  for 


truly  serving  thee  in  holiness  and  righteous- 
ness all  the  days  of  their  life.  And  we  most 
humbly  beseech  thee,  of  thy  goodness,  O 
Lord,  to  comfort  and  succoi/ir  all  those  who, 
in  this  transitory  life,  are  in  trouble,  sorrow, 
need,  sickness,  or  any  other  adversity.  And 
we  also  bless  thy  holy  name,  (30.)  for  all 
thy  servants  departed  this  life  in  thy  faith 
and  fear  ;  beseecliing  thee  to  give  us  grace 
so  to  follow  their  good  examples,  that  with 
them  we  may  be  partakers  of  thy  heavenly 
kingdom  :  Grant  this,  O  Father,  for  Jesus 
Christ's  sake,  (31.)  our  only  Mediator  and 
Advocate.     Amen.  -f^ 

T[   When  the  Minister  giveth  foaming  (32.)  for 

christian  rulers;  secondly,  for  the  clergy ;  and 
lastly,  for  the  people  :  that  they  may  all,  with  sin- 
cerity and  fidelity,  discharge  the  duties  allotted  to 
their  respective  stations.  The  conclusion  contains 
a  thanksgiving  for  the  deceased  members  of  the 
Church,  with  a  petition  that  the  living  may  follow 
their  good  examples,  and  be  finally  partakers  of 
the  same  inheritance  of  everlasting  life  and  glory. 

Shepherd. 

(30.)  Those  prayers  for  the  dead,  which  the  Ro- 
man Missal  hath  here  added  to  this  office,  our 
Church  hath  prudently  rejected  ;  because  they 
have  no  ground  in  Scripture,  nor  good  foundatioa 
in  the  purest  antiquity  :  and  also  because  they  can 
do  no  good  to  the  wicked,  who  only  need  them ; 
and  are  a  disparagement  to  holy  persons,  by  sup- 
posing them  in  a  state  of  misery.  Our  Church 
here  restores  the  eucharistical  prayer,  which  many 
of  the  fathers  mention ;  not  praying  for  the  dead 
but  praising  God  for  such  of  them  as  are  departed 
in  the  faith  and  fear  of  God.  Dean  Comber. 

(31.)  The  prayer  concludes  with  entreating  our 
heavenly  Father  to  grant  our  former  petitions,  "for 
Jesus  Christ's  sake,  our  only  Mediator  and  Advo- 
cate." This  general  conclusion  of  all  our  prayers 
would  not  be  remarked  particularly  here ;  but  that  v 
the  Mass  hath  thrust  in  the  names  of  the  Blessed 
Virgin  and  other  saints  into  this  supplication, 
through  whose  merits  and  prayers  they  intercede 
even  in  this  place,  where  there  is  a  lively  com- 
memoration of  the  death  of  Christ  our  only  Media- 
tor: which  seems  to  intimate,  that  to  plead  in  vir- 
tue of  our  Lord's  passion  is  not  sufficient,  and  that 
that  intercession,  by  which  the  holy  Virgin  and  all 
other  saints  became  accepted  by  God,  was  not  alone 
forcible  enouih.  But  we  desire  no  other  Media- 
tor, nor  need  any  other  Advocate,  but  our  Lord 
Jesus,  who  is  here  represented.  (1  Tim.  ii.  5.)  (J^ 

Dean  Comber. 

(32.)  Great  mysteries  ought  to  have  great  prepa- 
ration :  the  paschal  lamb  was  to  be  chosen  four  days 


374 


THE  COMMUNION. 


the  Celebration  of  the  Holy  Communion  (ichich 
he  shall  always  do  upon  the  Sunday,  or  some 
Holy  Day  immediat&ly  ■preceding)  he  shall 
read  this  Exhortation  following  ;  or  so  much 
thereof  as,  in  his  discretion,  he  may  think  con- 
venient. 

DEARLY  beloved,  on  day  next,  I 

purpose,  througfi  God's  assistance,  to  admin- 
ister to  all  such  as  shall  be  religiously  and 
devoutly  disposed,  the  most  comfortable  Sa- 
crament of  the  Body  and  Blood  of  Christ ; 
to  be  by  them  received,  in  remembrance  of 

before  it  was  slain  .  (Exod.  xii.  3.  6.)  The  Jew- 
ish feasts  were  proclaimed  some  time  before, 
(Levil.  XXV.  9;)  and  Hezekiah  gave  public  warn- 
ing of  his  intended  passover  a  good  while  before 
the  celebration.  (2  Chron.  xxx.)  But  we  have  a 
higher  mystery  to  perform,  and  do  it  now  so  sel- 
dom, and  are  so  unprepared  for  it,  that  it  is  neces- 
sary to  give  us  so  large  a  lime  before  it,  to  dispose 
our  souls  for  the  worthy  receiving  thereof;  and 
this  present  exhortation,  not  oixly  declares  the  in- 
tended time,  but  also  may  be  very  serviceable  to 
our  preparation.  Dean  Comber. 

The  ancient  Church  indeed  had  no  such  exhor- 
tations :  for  their  daily,  or  at  least  weekly  commu- 
nions made  it  known  that  there  was  then  no  solemn 
assembly  of  Christians  without  it ;  and  every  one 
(not  under  censure)  was  expected  to  communicate. 
But  now,  when  the  time  is  somewhat  uncertain, 
and  our  long  omissions  have  made  some  of  us  ig- 
norant, and  others  forgetful  of  this  duty ;  most  of 
us  unwilling,  and  all  of  us  more  or  less  indisposed 
for  it ;  it  was  thought  both  prudent  and  necessary 
to  provide  these  exhortations,  to  be  read  "  when 
the  Minister  gives  warning  of  the  Communion, 
•which  he  is  always  to  do,  upon  the  Sunday  or 
some  holy-day  immediately  preceding." 

As  to  the  composures  themselves,  they  are  so 
extraordinary  suitable,  that  if  every  communicant 
would  duly  weigh  and  consider  them,  they  would 
be  no  small  help  towards  a  due  preparation.  The 
first  contains  proper  exhortations  and  instructions 
how  to  prepare  ourselves :  the  latter  is  more  ur- 
gent, and  applicable  to  those  who  generally  turn 
their  backs  upon  those  holy  mysteries,  and  shews 
the  danger  of  those  vain  and  frivolous  excuses 
which  men  frequently  make  for  their  staying  away. 
For  which  reason  it  is  appointed  by  the  rubric  to 
be  used  instead  of  the  former,  whenever  the  Min- 
ister shall  observe  that  the  people  "  are  negligent 
to  come."  Wheatly. 

(33.)  The  grace,  which  we  have  by  the  holy 
Eucharist,  doth  not  begin  but  continue  life.  No 
man  therefore  receiveth  this  Sacrament  before 
oaptism,  because  no  dead  thing  is  capable  of  uour- 


his  meritorious  Cross  and  Passion  ;  whereby 
alone  we  obtain  remission  of  our  sins, 
and  are  made  partakers  of  the  kingdom  of 
Heaven.  Wherefore  it  is  our  duty  to  ren- 
der most  humble  and  hearty  thanks  to  Al- 
mighty God,  our  heavenly  Father,  for  that 
he  hath  given  his  Son  our  Saviour  Jesus 
Christ,  not  only  to  die  for  us,  but  also  to  be 
our  spiritual  lood  and  sustenance  in  that 
holy  Sacrament.  (33.)  Which  being  so 
divine  and  comfortable  a  thing  (34.)  to  them 
who  receive  it  worthily,  and  so  dangerous 
to  those  who  will  presume  to  receive  it  un- 

ishment.  That  which  groweth  must  of  necessity 
first  live.  If  our  bodies  did  not  daily  waste,  food 
to  restore  them  were  a  thing  superfluous.  And  it 
may  be  that  the  grace  of  baptism  would  serve  to 
eternal  life,  were  it  not  that  the  state  of  our  spirit- 
ual being  is  daily  so  much  hindered  and  impaired 
after  baptism.  In  that  life  therefore,  where  neither 
body  nor  soul  can  decay,  our  souls  shall  as  little  re- 
quire this  Sacrament,  as  our  bodies  corporal  nour- 
ishment. But  as  longas  the  days  of  our  warfare 
last,  during  the  time  that  we  are  both  subject  to 
diminution  and  capable  of  augmentation  in  grace, 
the  words  of  our  Lord  and  Saviour  Christ  will  re- 
main forcible,  "  Except  ye  eat  the  flesh  of  the  Son 
of  man  and  drink  his  blood,  ye  have  no  life  in 
you."  John  vi.  53.  Life  being  therefore  proposed 
unto  all  men  as  their  end,  they,  which  by  baptism 
have  laid  the  foundation  and  attained  the  first  be- 
ginning of  a  new  life,  have  here  their  nourishment 
and  food  prescribed  for  continuance  of  life  in  them. 
Such  as  will  live  the  life  of  God,  must  eat  the  flesh 
and  drink  the  blood  of  the  Son  of  man  :  because 
this  is  a  part  ot  that  diet,  which  if  we  want  we 
cannot  live.  Hooker. 

(34.)  It  is  not  easy  to  recount  the  many  divine 
and  admirable  effects,  which  the  ancient  Church 
attributed  to  a  devout  and  pious  reception  of  this 
holy  Sacrament.  From  passages  in  the  writings 
of  St.  Ignatius,  St.  Irenaius,  Tertullian,  St.  Cyril, 
and  others,  it  is  plain  that  these  early  fathers  held, 
not  only  that  much  Christian  grace  and  spiritual 
assistance  was  conveyed  by  a  due  receiving  of  this 
holy  Sacrament ;  but  that  this  was  a  sort  of  seed 
sown  in  them,  which,  by  a  preternatural  virtue  con- 
tained in  it,  would  raise  them  up  to  eternal  life. 

Dr.  Nicholls. 

This  Sacrament  like  all  things  that  are  high 
and  fair,  hath  excellency  enough  to  invite  us  to 
desire  it,  and  yet  danger  sufficient  to  make  us 
afraid  to  go  about  it  rashly.  And  here  our  spirit- 
ual guide,  having  surveyed  them  both,  makes  a 
faithful  report,  as  Caleb  and  Joshua  did.  Numb, 
xiv.  6,  7.  He  doth  not  deny  that  there  is  hazard 
and  pains  in  the  attempt,  but  the  honour  and  ad- 


> 


THE  COMMUNION. 


375 


"w'orthily  ;  my  duty  is  to  exhort  you  in  the 
mean  season,  to  consider  the  dignity  (35.)  of 
that  holy  Mystery,  (36.)  and  the  great  peril 
of  the  unworthy  receiving  thereof;  and  so 
to  search  andexamine  yoar  own  consciences, 
(and  that  not  Ughtly,  and  after  the  manner 
of  dissemblers  with  God;  but  so)  that  ye 
may  come  holy  and  cletin  to  such  a  heaven- 
ly feast,  in  the  marriage-garment  required 
by  God  in  holy  Scripture,  and  be  received 
as  worthy  partakers  of  that  holy  Table. 

The  way  and  nieans  thereto  is,  First,  to 
examine  your  lives  and  conversations  by 
the  rule  of  God's  commandments;  and 
whereinsoever  ye  shall  perceive  yourselves 
to  have  offended,  either  by  will,  word,  or 
deed,  there  to  bewail  your  own  sinfulness, 
and  to  confess  yourselves  to  Almighty  God, 
with  full  purpose  of  amendment  of  liie.  And 
if  ye  shall  perceive  your  offences  to  be  such 
as  are  not  only  against  God,  but  also  against 
your  neighbours ;  then  ye  shall  reconcile 
yourselves  unto  them  ;  being  ready  to  make 
restitution  and  satisfaction,  according  to  the 
uttermost  of  your  powers,  for  all  injuries  and 
wrongs  done  by  you  to  any  other  ;  and  being 
likewise  ready  to  forgive  others  who  have 
offended  you,  as  ye  would  have  forgiveness 

vantage  doth  far  outweigh  them.  both.  He  con- 
siders it  is  ''a  divine  thing,"  as  the  ancients  called 
it,  to  be  a  companion  of  God's  table,  and  to  be 
made  partakers  of  his  nature :  and  also  it  is  the 
sweetest  "  comfort"  in  the  world,  to  behold  these 
lively  representations  of  our  perfect  expiation,  to 
receive  the  pledges  of  pardon  and  immortality.  On 
the  otlier  side  our  spiritual  guide  considers,  that 
for  the  obstinate  and  profane,  for  those  that  have 
sinned  and  will  sin,  it  is  very  dangerous  to  press 
ia  to  this  celestial  banquet.  Wherefore  upon  the 
whole  inquiry  the  minister  doth  exhort  us,  to  spend 
the  time  between  this  and  the  Sacrament  well : 
for,  if  we  come  not  to  it,  we  lose  this  "divine 
comfort ;"  if  we  come  unworthily,  we  run  into  an 
unknown  danger:  he  is  unwilling  therefore  we 
should  be  deprived  of  the  comfort,  or  incur  the 
mischief;  and  therefore  he  doth  exhort  us  to  pre- 
pare, for  so  we  shall  be  sure  of  the  advantage,  and 
avoid  the  evil.  Dean  Comber. 

(35.)  There  are  two  things  especially  to  be  done 
in  this  "  mean  season."  The  first  is  consideration  of 
"  the  dignity  "  of  the  sacrament,  which  St.  Paul 
.calls  "discerning  the  Lord's  body,"  (1  Cor.  xi. 
29;)  that  is,  making  much  difference  between  this 
and  our  ordinary  food.  The  second  is  that,  which 
St.  Paul  and  we  both  call  "  examination."  1  Cor. 
xi.  28.  And  these  are  no  more  than  what  every 
prudent  man  doth,  before  he  sets  upon  any  great 


of  your  offences  at  God's  hands:  For  other-  ^, 
wise  the  receiving  of  the  Holy  Communion 
doth  nothing  else  but  increase  your  condem- 
nation. Therefore,  if  any  of  you  be  a  blas- 
phemer of  God,  an  hinderer  or  slanderer  of 
his  Word,  an  adulterer,  or  be  in  malice  or 
envy,  or  in  any  other  grievous  crime  ;  re- 
pent ye  of  your  sins,  or  else  come  not  to  that 
holy  Table. 

And  because  it  is  requisite  that  no  man 
should  come  to  Holy  Communion,  but  with 
a  full  trust  in  God's  mercy,  and  with  a  quiet 
conscience  ;  therefore,  if  there  be  any  of  you, 
who  by  these  means  cannot  quiet  his  own 
conscience  herein,  but  requireth  further  com- 
fort or  counsel ;  let  him  come  to  me,  or  to 
some  other  Minister  of  God's  word,  and  open 
his  grief;  that  he  may  receive  such  godly 
counsel  and  advice,  as  may  tend  to  the  quiet- 
ing of  his  conscience,  and  the  removing  of 
all  scruple  and  all  doubtfulness. 

1[  Or,  in  case  he  shall  see  the  People  negligent 
to  come  (37.)  to  the  Holy  Communion,  instead 
of  the  former,  he  shall  use  this  Exhortation. 
(38.) 

DEARLY  beloved  brethren,  on  I 

intend,  by,God's  grace,  to  celebrate  the  Lord's  ' 

affair.  Frst,  he  surveys  the  nature  of  the  work: 
secondly,  he  examines  his  own  fitness  to  undertake 
it.  Thus  we  must  consider  the  "  dignity  "  of  this 
holy  mystery,  to  make  us  full  of  desires  and  hum- 
ble ;  and  the  danger,  to  put  us  upon  the  strictest 
care  and  preparation.  Our  next  duty  is  to  search 
and  try  how  we  are  fitted  for  it :  we  must  not  only 
admire  the  guest,  but  prepare  and  cleanse  the 
heart  for  his  reception.  Dean  Comber. 

(36.)  "Sacrameni;"  and  "mystery"  are  the 
same  thing.  Only  that  that  which  is  seen  is  pro- 
perly called  a  "  sacrament ;"  and  that  Avhich  is  sig- 
nified by  the  former  is  called  a  "  myestery." 

Bp.  Cosins. 

(37.)  No  minister  of  God  must  say,  that  he  can- 
not get  such  a  convenient  number,  as  the  rubric 
requires,  to  communicate  with  him  as  often  as  he 
himself  is  disposed,  until  he  can  truly  say,  that  he 
has  applied  to  his  people  more  than  once,  in  the 
words  of  this  Exhortation  following  :  and  until  he 
has  begged  of  God,  to  touch  their  hearts  with  a 
due  sense  of  their  duty  and  danger,  as  he  promises, 
and  will  not  fail  to  do,  considering  how  very  much 
depends  on  so  sacred  and  saving  an  ordinance. 

When  the  tender  love  of  God  will  not  prevail 
with  Christians  to  consider  their  ways,  they  will 
learn  from  this  Exhortation  what  they  must  ex- 
pect from  the  despised  offers  of  mercy. 

Bp.  Wilson. 


376 


THE  COMMUNION. 


Supper ;  nnto  which,  in  God's  c>ehalf,  I  bid 
you  all  who  are  here  present ;  and  beseech 
you  for  the  Lord  Jesus  Christ's  sake,  that  ye 
will  not  refuse  to  come  thereto,  beinjr  so  lov- 
incjly  called  and  bidden  by  dd  him-elf.  Ye 
know  how  grievous  andunkuid  a  thincr  itis, 
when  a  man  hath  prepared  a  rich  feast,  deck- 
ed his  table  with  all  kind  of  provisions,  so 
that  there  lacketh  nothins:  hut  the  guests  to 
sit  down  ;  and  yet  they  who  are  called  (with- 
out any  cause)  most  nnthankfuUy  refuse  to 
como.  Which  of  you  in  such  a  case  would 
not  be  moved?  Who  would  not  think  a 
great  injury  and  wrong  done  unto  him? 
Wherefore,  most  dearly  beloved  in  Christ, 
take  ye  good  heed,  lest  ye,  withdrawing 
yourselves  from  this  holy  Supper,  provoke 
God's  indignation  against  you.  It  is  an 
easy  matter  for  a  man  to  say,  I  will  not  com- 
municate, because  I  am  otherwise  hindered 
with  worldly  business.  But  such  excuses 
are  not  so  easily  accepted  and  allowed  before 
God.  If  any  man  say,  I  am  a  grievous 
sinner,  and  therefore  am  afraid  to  come  : 
v/herefore  then  do  ye  not  repent  and  amend  ? 
When  God  calleth  you,  are  ye  not  ashamed 
to  say,  ye  will  not  come  ?  When  ye  should 
return  to  God,  will  ye  excuse  yourselves, 
and  say,  ye  are  not  ready  ?  Consider  ear- 
nestly with  yourselves,  how  little  such  feign- 
"  ed  excuses  will  avail  before  God.  Tiiose  who 

(38.)  Though  the  frequency  of  our  communica- 
ting be  not  expressly  determined  in  Scripture,  yet 
it  is  there  supposed  we  will  do  it  often  ;  and  this 
latitude  was  left,  to  give  us  opportunity  to  shew 
our  love  by  coming  freely  and  frequently,  not  to 
excuse  our  negligence  or  impiety  in  a  customary 
or  constant  omitting  of  this  duty,  which  is  so  hein- 
ous and  so  common  a  sin  in  tliis  age  ;  and  so  great 
a  scandal  in  some  who  call  themselves  proteslants, 
that  there  was  never  more  need  of  this  pious  and 
rational  Exhortation,  than  in  these  days.     For  it 
contains,  first,   a    declaration    of  the   time   when 
this  Sacrament  is  to  be  celebrated.     Secondly,  an 
invitation  of  all  that  are  present  to  come.    Thirdly, 
the    arguments    to  move  them  to  it,  being,  1.  A 
plain  similitude  from  the  guests  who  arc  invited  by 
aa   ordinary  man  to  a  rich  and  costly  feast,  and 
they  ungratefully  refuse  to  come :  or  if  this  would 
highly  displease  us,  much  more  must  our  with- 
drawing    from    this    Sacrament    provoke    God. 
Secondly,   We   argue  from   the  frivolousness    of 
those  pretences  which  men  use  to  excuse  their 
staying  away,  namely,  That  they  are  busy  and 
cannot,  or  sinful  and  dare  not  come,  both  of  these 
being  very  base  and  very  vain   in   God's   sight. 
Thirdly,  We  argue  from  the  example  of  tiiose  who 


refused  the  feast  in  the  gospel,  because  they 
had  bought  a  farm,  or  would  try  their  yokes 
of  oxen,  or  because  they  were  married,  were 
not  so  excused,  but  counted  unworthy  of 
the  heavenly  feast.  Wherefore,  according 
to  mine  office,  I  bid  you  in  the  name  of  God, 
I  call  you,  in  Christ's  behalf,  I  exiiort  you, 
as  ye  love  your  own  salvation,  that  ye  will 
be  partnkers  of  this  Holy  Communion.  And 
as  the  Son  of  God  did  vouchsafe  to  yield  up 
his  soul  by  death  upon  the  cross,  for  your 
salvation  ;  so  it  is  your  duty  to  receive  the 
Communion  in  remembrance  of  the  sacrifice 
of  his  death,  as  he  himself  hath  commanded  : 
which  if  ye  sliall  neglect  to  do,  consider 
with  yourselves,  how  great  is  your  ingrati- 
tude to  God,  and  how  sore  punishment 
hangeth  over  your  heads  for  the  same,  when 
ye  wilfully  abstain  from  the  Lord's  Tabic, 
and  separate  from  your  brethren  who  come 
to  feed  on  the  banquet  of  that  most  heavenly 
food.  These  things  if  ye  earnestly  consider, 
(39.)  ye  will  by  God's  grace  return  to  a  bet- 
ter mind  :  for  the  obtaining  whereof  we  shall 
not  cease  to  make  our  humble  petitions  unto 
Almighty  God,  our  heavenly  Father. 

T[  At  the  time  of  the  Celebration  of  the  Commu- 
nion, (40.)  the  Priest  shall  say  this  Exhorta- 
tion. 

DEARLY  beloved  in  the  Lord,  ye  who 

were  invited  to  the  feast  in  the  Gospel,  and  made 
such  Idnd  of  excuses,  yet  were  justly  condemned.  i  „ 
Fourthly,  We  apply  all  by  shewing,  1.  Our  care  ^!  - 
in  providing  this  heavenly  feast ;  2.  Our  desires 
that  all  may  come  ;  3.  Their  duty  to  come  in 
thankfulness  for  the  death  of  Christ;  4.  Their 
danger  if  they  wilfully  stay  away,  since  it  is  like- 
ly they  will  be  severely  punished  for  so  great  a 
sin  against  God,  and  so  foul  a  scandal  to  their 
brethren.  Lastly,  We  conclude  with  hopes  that 
they  will,  and  prayers  that  they  may,  return  to  a 
better  mind.  Dean  Comber. 

(39.)  Were  the  sin  and  danger  of  neglecting 
this  holy  Sacrament  duly  considered,  there  would 
be  fewer  offenders  of  this  kind ;  and  if  we  have 
been  guilty  therein,  whatsoever  we  have  deserved 
for  former  omissions,  it  appears  that  your  estate  is  j 
not  yet  desperate,  because  God  hath  spared  us,  and 
given  us  this  one  invitation  more.  It  is  likely  we 
heard  this  exhortation  but  slightly  before,  and  re- 
solved not  to  come  however:  and  if  we  will  weigh 
it  seriously  now,  and  beg  the  help  of  God's  grace, 
there  is  no  doubt  we  may  repent  and  amend.  For 
we  are  herein  courteously  invited,  and  earnestly 
expressed,  to  come ;  our  scruples  are  satisfied  ;  our 
excuses  shewed  to  be  vain  ;  our  duty  is  made  evi-      Q 


THE  COMMUNION. 


377 


mind  to  come  to  the  Holy  Communion  of 
the  Body  and  Blood  of  our  Saviour  Christ, 
must  consider  how  St.  Paul  exhorteth  all 
persons  diligently  to  try  and  examine  them- 
selves, before  they  pres-ume  to  eat  of  that 

dent ;  and  our  peril  of  neglecting  it  is  fully  express- 
ed: so  that  it  should  seem  tliat  nothing,  but  obsti- 
nate purpose  to  despise  reason  and  example,  the 
injunctions  of  God,  and  the  request  of  our  well- 
wishers,  can  after  this  keep  us  back. 

Dean  Comber. 

(40.)  The  former  exhortation  is  designed  to  in- 
crease tlie  numbers,  and  this  to  rectify  the  disposi- 
tions, of  the  communicants,  that  they  may  be  not 
only  many,  but  good :  the  very  mysteries  of  the 
Gentiles  were  veiled  with  many  coverings,  to  make 
them  more  sacred  :  and  in  the  Greek  Church,  be- 
side all  other  preparatory  matters,  the  priests  invited 
the  worthy,  and  warned  the  unworthy,  when  they 
were  come  to  the  Lord's  table :  which  repeated 
warning  is  nv»re  necessary  in  this  looser  age,  and 
this  excellent  form  is  rarely  suited  to  this  occasion  : 
for  it  recommends  to  us  two  great  and  necessary 
duties;  first,  the  duty  of  self-examination;  which 
is,  1.  pressed  by  arguments  taken  from  the  divine 
authority  enjoining  it,  (l.Cor.  xi.  28;)  from  the 
great  benefits  which  follow  the  doing  it  well,  and 
the  great  sin  and  danger  consequent  to  the  doing 
it  ill.  2.  It  is  described  exactly  by  the  several 
parts  of  it,  namely,  true  repentance,  a  hvely  faith, 
an  entire  amendment,  and  a  perfect  charity  :  to  all 
which  we  are  exhorted.  Secondly,  here  is  recom- 
mended the  duty  of  thanksgiving ;  1.  By  way  of 
consideration,  shewing  the  necessity  of  this  duty, 
and  the  general  ground  thereof,  namely,  for  the  re- 
demption of  the  world  ;  withal  declaring,  what  rea- 
son there  is  to  praise  God  for  this  redemption,  con- 
sidering it  in  itself;  and  what  cause  to  praise  him 
for  it  in  this  Sacrament,  which  was  instituted  on 
purpose  for  this  end.  2.  This  duty  is  directed  by 
way  of  practice,  and  we  are  assisted  to  do  it  both 
with  our  lips  at  the  holy  table,  and  in  our  lives  by 
submitting  to  his  will,  and  keeping  his  command- 
ments for  ever  after.  Dean  Comber. 

St.  Chrysostom  informs  us  that  in  the  Greek 
Church,  when  the  communicants  were  convenient- 
ly placed,  the  priest  standing  in  a  conspicuous  sta- 
tion, and  stretching  forth  his  hand  and  lifting  up 
his  voice  in  the  midst  of  profound  silence,  invi- 
ted some,  that  is,  the  worthy,  and  forbade  others, 
the  unworthy,  to  approach.  In  this  exhortation  the 
minister  excites  us  to  two  general  duties,  self-ex- 
amination and  thanksgiving.  He  states  the  bene- 
fits of  receiving  the  Sacrament  worthily,  and  the 
danger  of  receiving  it  unworthily.  He  enforces  the 
duties  of  true  repentance,  lively  faith,  complete  re- 
formation, and  perfect  charity,  in  order  to  our  be- 
48 


Bread,  and  drink  of  that  Cup.  For  as  the 
benefit  is  great,  (41.)  if  with  a  true  penitent 
heart,  and  lively  faith,  we  receive  that  holy 
Sacrament ;  so  is  the  danger  great,  if  we  re- 
ceive the  same  unworthily.    (42.)     Judge 

coming  meet  partakers  of  these  holy  mysteries. 
He  insists,  above  all  things,  on  the  necessity  of 
thanksgiving  to  God,  for  the  redemption  of  the 
world  by  the  death  and  passion  of  our  Saviour 
Christ.  Thanksgiving  is  a  principal  part  of  the 
eucharistic  banquet,  and  the  concluding  paragraphs 
of  the  exhortation  furnish  us  with  various  consi- 
derations, on  which  our  gratitude  may  expatiate. 

Shepherd. 

It  is  much  to  be  desired  that  this  exhortation  be 
read  with  a  serious  gravity  and  an  affectionate 
warmth.  For  nothing  surely  can  more  eflectually 
stir  up  the  devotion  of  the  congregation  than  this 
admirable  discourse,  if  it  does  not  suffer  in  the  pro- 
nunciation of  it.  Dr.  Bennet. 

(41.)  "  The  cup  of  blessing  which  Ave  bless,  is 
it  not  the  communion  of  the  blood  of  Christ  ?  The 
bread  which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ?"  1  Cor.  x.  16.  Now  the 
'•  dwelling  of  us  in  Christ,  and  of  Christ  in  us;" 
"our  being  one  with  Christ,  and  Christ  with  us;" 
are  the  necessary  consequences  of  this  spiritual 
communion  of  Christ's  body  and  blood.  For  by 
"our  dwelling  in  Christ"  is  meant  our  continuing 
in  obedience  to  his  laws,  and  "  by  Christ's  dwelling 
in  us  "  is  meant  the  continuation  of  his  favourable 
presence  with  us.  And  "by  our  being  one  with 
Christ,  and  Christ  with  us,"  is  meant,  that  in  a 
spiritual  sense  we  are  more  and  more  closely  uni- 
ted to  our  Saviour,  even  as  the  members  of  the 
body  are  united  to  the  head:  and  that  we  do  from 
him  receive  those  spiritual  influences  and  gracious 
assistances,  by  which  our  souls  are  strengthened 
and  invigorated  in  holiness.  And  that  these  are 
the  necessary  consequences  of  the  spiritual  commu- 
nion of  Christ's  body  and  blood,  needs  no  proof. 

Dr.  Bennet. 

(42.)  It  must  be  always  carefully  observed,  that 
the  benefits  of  partaking  of  this  sacrament  are  to 
be  expected  only  from  partaking  worthily  of  it : 
"  for  he  that  eateth  and  drinketh  unworthily,"  St. 
Paul  hath  told  us,  "  is  guilty  of  the  body  and  blood 
of  the  Lord,"  (1  Cor.  xi.  27;)  that  is,  guilty  of  ir- 
reverence towards  it,  and  "  eateth  and  drinketh 
judgment  to  himself."  ver.  29.  Our  translation  in- 
deed hath  it,  "damnation  to  himself"  But  there 
is  so  great  danger  of  this  last  word  being  under- 
stood here  in  too  strong  a  sense,  that  it  would  be 
much  safer  and  exacter  to  translate  it,  as  it  is  often 
translated  elsewhere,  and  once  in  a  few  verses  after 
this  passage,  and  from  what  follows  ought  unde- 
niably to  be  translated  here,  "judgment "  or  "  con- 


378 


THE  COMMUNION. 


therefore  yourseh'-es,  brethren,  (43.)  that  ye 
be  not  judged  of  the  Lord  ;  repent  ye  truly 
for  your  sins  past ;  have  a  Uvely  and  stead- 
fast faith  in  Clirist  our  Saviour;  amend  your 
lives,  and  be  in  perfect  charity  with  all  men  : 
so  shall  ye  be  meet  partakers  of  those  holy 
Mysteries.  And  above  all  things,  ye  must 
give  most  humble  and  hearty  thanks  to 
God  (44.)'  the  Father,  the  Son,  and  the 
Holy  Ghost,  for  the  redemption  of  the  world 
by  the  death  and  passion  of  our  Saviour 
Christ,  both  God  and  man  ;  who  did  humble 
himself  even  to  the  death  upon  the  cross, 
for  us  miserable  sinners,  who  lay  in  dark- 
ness and  the  shadow  of  death ;  that  he 
might  make  us  the  children  of  God,  and 

deranation  :"  not  lo  certain  punishment  in  another 
life,  but  to  such  marks  of  God's  displeasure  as  he 
sees  fit ;  which  will  be  confined  to  this  world  or 
extended  to  the  next,  as  the  case  requires.  For 
"judgment"  is  a  general  term,  that  signifies  any 
degree  of  correction  or  punishment  in  this  life  or 
the  next.  That  which  had  been  incurred  by  those 
unworthy  receivers,  to  whom  the  apostle  wrote,  was 
only  correction  in  the  present  life. 

For  undoubtedly  he  told  them  the  worst  of  their 
danger,  and  he  tells  tliem  of  nothing  else.  The 
very  next  words  are :  "For  this  cause  many  are 
weak  and  sickly  among  you,  and  many  sleep,"  or 
are  dead.  Then  follows  what  entirely  clears  up 
the  matter:  "If  we  would  judge  ourselves,  we 
should  not  be  judged.  But  when  we  are  judged, 
we  are  chastened  of  the  Lord,  that  we  should  not 
be  condemned  with  the  world."  The  punish- 
ment therefore  of  receiving  unworthily  will  either 
be  extended  to  another  world,  or  confined  to  this, 
according  to  the  degree  of  the  fault :  for  "  receiv- 
ing unworthily  "  may,  according  to  the  kind  and 
degree  of  it,  be  either  a  very  great  sin,  or  compara- 
tively a  very  small  one  :  and  if  we  repent  sincerely 
and  in  time,  it  will  be  forgiven  in  both.  But  all 
dangerous  kinds  and  degrees  may  with  ease  be 
avoided,  if  we  only  take  care  to  come  to  the  sacra- 
ment with  proper  dispositions,  and,  which  will  fol- 
low of  course,  to  behave  at  it  in  a  proper  manner. 

Abp.  Seeker. 

(43.)  When  in  this  exhortation  we  are  required 
to  "judge  ourselves  "  then,  namely,  at  the  time  of 
communicating,  this  by  no  means  implies,  that  we 
need  not  do  it  before,  but  that  we  should  take  care 
it  be  now  perfected.  Abp.  Seeker. 

(44)  The  meaning  is  not  that  faith  and  repen- 
tance are  less  necessary  than  thanksgiving ;  but 
that,  these  being  supposed  to  precede,  the  princi- 
pal point  in  the  act  of  communicating  is  a  thank- 
ful remembrance  of  God's  mercy,  disposing  us  to 
lay  hold  of  it.  Abp.  Seeker. 


exalt  us  to  everlasting  life.  And  to  the  end 
that  we  should  always  remember  the  exceed- 
ing great  love  of  our  Master  and  only  Sa- 
viour Jesus  Christ,  thus  dying  for  us,  and  the 
innumerable  benefits  which  by  his  precious 
blood-shedding  he  hath  obtained  for  us,  he 
hath  instituted  and  ordained  holy  Mysteries, 
as  pledges  uf  his  love,  and  for  a  continual 
remembrance  of  his  death,  to  our  great  and 
endless  comfort.  To  him,  therefore,  with 
the  Father,  and  the  Holy  Ghost,  let  us  give 
(as  we  are  mostbounden)  continual  thanks  ; 
submitting  ourselves  wholly  to  his  holy  will 
and  pleasure,  and  studying  to  serve  him  in 
true  holiness  and  righteousnesss,  all  the  days 
of  our  life.     Amen.  (45.)  -t^ 

Most  seasonably  doth  the  priest  invite  us  to  praise 
the  Lord  with  him  at  this  time,  and  call  on  us  al- 
most in  the  very  words  of  St,  Paul.  Heb.  xiii.  15. 
We  have  seen  the  everlasting  love  of  the  Father, 
the  unspeakable  kindness  of  the  Son,  the  incom- 
parable grace  of  the  Holy  Ghost,  and  our  own  infi- 
nite obligations.  Let  us  therefore  all  join  in  offer- 
ing up  all  possible  praise  and  glory,  worshipping  ^ 
the  holy  Trinity  with  such  sincere  and  hearty 
thanksgiving,  that  v(re  may  be  like  the  angels,  with 
this  only  difference,  that  they  openly  behold  that 
which  we  discern  by  faith,  but  both  they  and  we 
"rejoice''  in  it  "with  joy  unspeakable  and  full  of 
glory."  But  because,  when  we  have  done  all 
we  can,  we  shall  come  far  short,  we  must 
resolve,  not  only  to  make  a  few  praises  in  this 
■highest  part  of  our  devotion,  but  to  perpetuate 
the  duty  to  our  lives'  end;  striving  to  imprint  the 
love  of  the  Lord  Jesus  so  deeply  in  our  minds,  that 
the  memory  of  it  may  never  depart  from  us,  but 
may  dispose  us  to  bless  the  Lord  at  all  times,  in  all 
places,  and  upon  all  occasions.  And  farther,  since 
no  praises  of  our  lips  can  be  sufficient,  we  are  here 
prescribed  another  way  to  make  our  thanks  to  be 
"continual;"  namely,  by  glorifying  God  in  our 
lives:  that  is,  by  resigning  up  ourselves  to  the  dis- 
posal of  his  providence;  and  by  yielding  obedience 
to  all  his  commandments.  The  Eucharist  is  but 
for  one  hour:  the  hymns  will  soon  be  over:  but 
by  submission  and  obedience  we  may  glorify 
God  continually  and  every  moment. 

Dean  Comber. 

(45.)  According  to  our  sincerity  in  devoting 
ourselves  to  our  Lord,  we  shall  find  the  powerful 
communication  of  his  good  Spirit  to  us,  to  unite 
us  closer  to  himself.  When  this  outward  action 
declares  the  inward  devotion  of  our  hearts,  to  knit 
themselves  to  him,  and  to  become  one  spirit  with 
him,  without  all  doubt  he  will  make  us  feel  that  he 
dwells  in  us  by  the  power  of  his  Spirit,  to  enliven, 
help,  and  strengthen  us  in  a  Christian  course  ot 


THE  COMMUNION. 


379 


^ 


\  Then  shall  the  Priest  say  (46.)  to  those  who 
come  to  receive  the  Holy  Communion,  (47.) 

YE  who  do  truly  and  earnestly  repent 
you  of  your  sins,  and  are  in  love  and,  chari- 
ty with  your  neio^hbours,  and  intend  to  lead 
a  new  life,  following  the  commandments  of 

life.  For  this  "communion"  is  mutual;  and  the 
ivord  properly  signifies  a  participation  of  something 
from  him,  by  our  joining  ourselves  to  him.  "  We 
dwell  in  Christ,  and  Christ  in  us  ;  we  are  made 
one  with  Christ,  and  Christ  with  us;"and  so  we 
may  expect  all  those  graces  and  favours,  which  he 
hath  received  from  God,  to  impart  to  faithful  souls : 
particularly,  it  is  a  pledge  of  his  divine  presence 
with  us,  and  that  he  will  send  his  heavenly  influ- 
ence into  our  hearts.  Being  knit  and  joined  to 
him,  as  members  of  his  body,  we  may  be  assured 
he  will  take  care  of  us,  as  our  head.  He  engages 
himself  to  guide,  quicken,  refresh,  powerfully  move 
and  assist  us  in  all  well  doing.  This  we  may  hum- 
bly wait  for,  by  virtue  of  our  union  with  him.  As 
the  evil  spirit  wrought  in  the  children  of  disobedi- 
ence, who  were  joined  to  devils  by  eating  of  their 
meat ;  so  will  the  Spirit  of  grace  work  in  those 
that  obey  our  Lord,  being  joined  to  him  by  par- 
taking of  his  table.  And  for  that  end  we  may 
come  to  it ;  that,  being  knit  still  faster  to  him,  we 
may  have  a  more  abundant  communication  of  his 
holy  Spirit  to  us.  We  may  entreat  him  to  be  a 
constant  friend  to  us  ;  to  make  his  abode  with  us  ; 
"so  that  we  may  evermore  dwell  in  him,  and  he 
in  us."  He  will  say  "  Amen  "  to  it,  as  well  as  we  ; 
if  in  the  uprightness  of  our  hearts  we  perform  this 
holy  action.  Bp.  Patrick. 

(46.)  The  feast  being  now  ready,  and  the  guests 
prepared  with  due  instructions,  the  priest,  who  is 
the  steward  of  these  mysteries,  according  to  the 
ancient  Liturgies,  invites  them  "  to  come  near 
with  fear  and  faith."  And  that  God  may  accept 
them,  he  repeats  those  graces  with  which  they 
must  be  adorned,  which  are,  1.  repentance,  2.  charity, 
3.  holy  purposes,  without  which  they  can  neither 
come  with  faith,  receive  with  comfort,  nor  depart 
with  a  blessing.  But  supposing  them  to  be  so 
adorned,  he  then  invites  them  to  "  draw  near  with 
faith,"  &c.  shewing  them  what  is  the  first  duty  to 
be  done,  namely,  making  an  humble  confession 
upon  their  knees.  Dean  Comber. 

(47.)  This  rubric  before  the  invitation  stood,  as 
it  now  does,  from  1549  to  1661.  During  this 
period,  the  three  preceding  exhortations  were,  or 
might  be  read  to  the  whole  congregation,  but  not 
to  the  communicants  alone  after  others  had  with- 
drawn. This  invitation  was  addressed  to  those 
only,  who  came  to  receive  the  Communion.  When, 
in  1662,  the  two  former  exhortations  were  appoint- 


God,  and  walkings  from  henceforth  in  his 
holy  ways  ;  draw  near  with  faith,  (48.)  and 
take  this  holy  Sacrament  to  your  comfort; 
and  make  your  humble  confession  to  Al- 
mighty God,  devoutly  kneeling.  (49.) 

T[  Then  shall  this  general  Confession  be  made, 

ed  to  be  read  "on  some  Sunday  or  holy-day  be- 
fore;" and  to  the  third  was  prefixed  this  rubric, 
"At  the  time  of  the  celebration  of  the  Communion 
the  communicants  being  conveniently  placed  for 
the  receiving  of  the  holy  Sacrament,  the  priest 
shall  say  this  exhortation ;"  It  being  in  some  de- 
gree improper  to  retain  here  the  words  "  to  them 
that  come  to  receive  the  holy  Communion."  "  Then 
shall  the  priest  say,"  was  all  the  rubric  that  was 
necessary. 

This  invitation  consists  of  three  parts  ;  the 
qualifications  required  in  those  that  are  invited  ; 
the  invitation  itself;  and  a  direction  to  make  their 
confession  to  Almighty  God.  Invitations  similar 
to  this  are  mentioned  in  the  writings  of  the  fathers, 
and  are  found  in  ancient  Liturgies.      Shepherd. 

(48.)  It  has  been  said,  that  at  the  delivery  of 
these  words  it  would  be  a  significant  and  expres- 
sive act,  for  the  communicants  to  approach  the 
Lord's  table,  and  at  the  confession  to  place  them- 
selves on  their  knees  at  the  rails  of  the  chancel. 
This  however  can  be  done  only  by  a  small  part  of 
the  communicants,  except  there  be  very  few  in 
number.  The  expression  is  tlierefore  to  be  taken 
rather  in  a  spiritual,  than  a  literal  sense,  as  the 
words  "  with  faith  "  seem  to  determine. 

Shepherd. 

(49.)  If  in  all  the  prayers,  we  make,  we  should 
carry  ourselves  with  reverence  and  submission, 
surely  this  must  in  an  essential  manner  be  attend- 
ed with  the  most  profound  humility  and  devotion. 
Our  voice  at  the  same  time  should  be  as  humble 
as  our  gesture  ;  not  clamorous,  so  as  to  disturb  any, 
but  sober,  so  as  to  excite  and  animate  the  devotion 
of  others.  Archdeacon  Yardley.  The  people  are 
evidently  supposed  to  have  been  in  a  posture  dif- 
ferent from  "  kneeling,"  during  the  exhortation, 
"Dearly  beloved  in  the  Lord,"  and  the  invitation, 
"  Ye  that  do  truly  and  earnestly  repent,"  which 
precede  the  Confession  now  about  to  be  made.  At 
this  time,  according  to  the  injunction  now  deliver- 
ed by  the  priest,  and  according  to  the  rubric  which 
follows,  they,  as  well  as  the  minister  himself,  are 
to  "kneel  meekly  and  humbly  on  thir  knees."  I 
venture  to  make  this'  remark,  because  in  several 
congregations  I  have  observed,  that  it  is  a  practice 
for  the  people  to  kneel  during  the  exhortation  and 
the  invitation  ;  a  practice,  not  only  hardly  consis- 
tent with  the  rubric,  but  incorrect  also,  as  I  appre- 
hend, in  principle ;  inasmuch  as  the  posture,  in 


380 


THE  COMMUNION. 


(50.)  by  the  Priest  and  all  those  who  arc 
minded  to  receive  the  Holy  Communion, 
humbly  kneeling.  (51.) 

ALMIGHTY  God,  (.52.)  Father  of  our 
Lord  Jesus  Christ,  Maker  of  all  things, 
Judge  of  all  men  ;  we  acknowledge  and  be- 
wail our  manifold  sins  and  wickedness, 
which  we  from  time  to  time  most  grievously 
have  committed,  by  thought,  word,  and  deed, 

which  they  receive  the  exhortation  of  the  minis- 
ter, sliould  differ  from  that,  in  which  ihey  join  with 
him  in  making  confession  of  their  sins,  or  hear  from 
him  a  declaration  of  pardon.  Dr.  Mant. 

(50.)  From  the  foregoing  admonition  we  proceed 
immediately  to  the  first  thing  recommended  in  it, 
a  penitent  confession  of  our  sins:  which  the  an- 
cient Church  made  also  on  the  same  occasion. 
Abp.  Seeker.  Besides  the  private  confession  of 
the  closet,  used  by  all  good  Christians  before  they 
come  to  the  Sacrament,  there  was  anciently  a 
general  prayer  for  mercy,  as  St.  Chrysostom  in- 
forms us,  used  by  all  the  communicants  when  they 
come  to  the  altar ;  and  since  Christ's  sufferings  are 
here  remembered,  we  must  own  our  sins  which 
were  the  causes  of  them;  yea,  since  we  hope  to 
have  our  pardon  sealed,  we  ought  first  with  shame 
and  sorrow  to  own  the  transgressions,  for  his  hon- 
our who  doth  so  freely  remit  them  :  and  hereto 
this  excellent  form  directs  us.       Dean  Comber. 

(51.)  During  the  whole  time  of  the  Priest's  offi- 
ciating at  the  Communion  he  is  directed  to  kneel 
only  thrice  ;  at  this  Confession,  at  the  Collect  be- 
fore the  prayer  for  Consecration,  and  at  the  act  of 
receiving.  In  every  other  part  of  the  office  he  is 
to  stand.  This  was  the  practice  of  the  ancient 
Church,  and  the  attitude  was  probably  borrowed 
from  the  service  of  the  temple,  where  the  legal 
sacrifices  were  offered  by  the  Priest  standing.  Be- 
tween the  legal  and  evangelical  sacrifice  there  is  the 
same  correspondence  that  exists  between  the  shadow 
and  the  substance.  The  Christian  Priest  offers  up 
the  incense  of  prayers,  praises,  and  alms  ;  the  obla- 
tion of  ourselves,  our  souls,  and  bodies  ;  and  the  me- 
morial of  the  sacrifice  of  the  Lamb  slain  from  the 
foundation  of  the  world.  At  the  Confession,  and 
the  Collect  before  the  prayer  of  Consecration, 
which  form  no  part  of  these  oblations,  he  kneels. 
In  the  former  he  confesses  his  own  sins,  as  well  as 
the  sins  of  the  people  ;  and  in  the  latter  he  acknow- 
ledges his  and  their  unworthiness  to  approach  the 
Lord's  table.  He  receives  the  Communion  kneel- 
ing, oecause  that  is  the  posture  prescribed  by  the 
Church  of  England  to  all  that  communicate.  At 
every  part  of  the  service,  even  when  the  Collect 
before  the  Epistle  is  read,  it  was,  as  I  conceive,  the 


(53.)  against  thy  divine  Majesty  ;  provoking 
most  justly  thy  wrath  and  indignation 
against  us.  We  do  earnestly  repent,  "and  are 
heartily  sorry  for  these  our  misdoinfrs  ;  the 
remembrance  of  them  is  grievous  unto  us; 
the  burden  of  them  is  intolerable.  (54.) 
Have  mercy  upon  us,  have  mercy  upon  us, 
most  merciful  Fatlier ;  for  thy  Son  our 
Lord  Jesus  Christ's  sake,  forgive  us  all  that 
is  past ;   and  grant,  that  we  may  ever  here- 

intcntion  of  the  Church  of  England  that  the  Priest 
should  stand.  Shepherd. 

(52.)  The  attributes,  here  selected,  clearlv  set 
before  us  the  greatness  and  goodness  of  the  Lord, 
and  may  support  our  hope,  and  encourage  us  to  ask 
forgiveness.  1.  He  is  "  Almighty,"  ever  absolute 
and  supreme ;  so  that,  if  he  please,  he  can  forgive 
without  control,  and  none  can  reverse  his  acts  of 
grace.  2.  He  is  the  "Father"  of  our  Redeemer; 
and  in  him  he  loveth  us  with  an  everlasting  love, 
by  him  our  peace  is  made,  so  that  through  him  we 
may  go  with  boldness  to  the  throfte  of  grace.  3. 
He  is  "the  Maker  of  all  things,"  and  of  us  among 
the  rest.  Now  he  hateth  nothing  that  he  hath 
made,  for  "  his  mercy  is  over  all  his  works  ;" 
wherefore  we  may  have  good  hopes,  that  he  AviU 
pity  and  help  the  works  of  his  own  hands.  Last- 
ly, He  is  "  the  Judge  of  all  men  :"  let  us  therefore 
now  make  our  supplication  to  him,  for  it  is  yet  the 
time  of  mercy,  (Job  ix.  15;)  and  he  is  now  willing 
to  help  them  whom  his  beloved  Son  hath  redeem- 
ed with  his  precious  blood.  Dean  Comber. 

(53.)  Although  it  is  impossible  to  recite  here  all 
the  particulars  in  which  we  have  sinned,  yet  the 
Church  puts  our  thoughts  into  some  method  for  the 
furtherance  of  our  penitential  recollections :  and 
how  could  that  be  better  done,  than  by  this  brief 
yet  full  division,  so  often  found  in  the  ancient  Lit- 
urgies, and  so  much  used  among  the  Fathers,  di- 
recting us  to  consider  of  the  several  sins  of  our 
"  thoughts,"  our  "  words,"  and  our  "  deeds."  For 
Solomon  tells  us  that  for  every  "secret  thought ;" 
Christ,  that  for  "  every  idle  word  ;"  St.  Paul,  that 
for  "  every  evil  deed,"  God  will  bring  us  into 
judgment.  Let  us  therefore  now  prevent  that,  by 
considering  and  judging  ourselves. 

Dean  Comber. 

(54.)  By  this  phrase  we  mean  not  always,  that 
the  sorrow,  which  we  that  instant  feel  for  them,  is 
extreme ;  for,  though  very  sincere,  it  may  be  im- 
perfect in  its  degree;  or,  though  as  perfect,  as  the 
natural  constitution  of  our  mind  and  body  admits, 
it  may  not  be  very  passionate  and  affecting ;  or, 
though  it  were  once  so,  it  may  now  be  moderated 
by  a  joyful  sense  of  God's  mercy  to  us  :  but  we 
mean,  that  the  weight  with  which  our  guilt,  if  not 


THE  COMMUNION. 


381 


n  after  serve  and  please  thee  (55.)  in  newness 
I  of  life,  to  the  honour  and  ^lory  of  thy  name, 
/      through  Jesus  Christ  our  Lord.  Amen.  (56.) 

'  1  TVien  shall  the  Priest  (the  Bishop  if  he  be  pre- 

sent) stand  up,  and  turning  tb  the  People,  say, 
(57.) 

ALMIGHTY  God,  our  heavenly  Father, 
who  of  his  great  mercy  hath  promised  for- 
giveness of  sins  to  all  those  who  with  hearty 
repentance  and  true  faith  turn  untq  him  ; 
have  mercy  upon  you  ;  pardon  and  deliver 
you  from  all  your  sins,  confirm  and  strength- 
removed,  will  Anally  sit  heavy  on  our  sbuls,  is  un- 
speakably greater,  than  we  shall  be  able  to  bear. 

Ahp.  Seeker. 
(55.)  In  the  same  breath,  that  we  ask  for  par- 
don, we  must  also  petition  for  grace  to  amend  our 
lives  ;  or  else  we  affront  the  holiness  of  God,  while 
we  pretend  to  crave  his  mercy.  He  that  only  de- 
sires forgiveness,  to  be  quit  of  his  present  fear,  is 
an  hypocrite,  and  doth  not  hate  or  grieve  for  his 
iniquity,  but  for  the  punishment  annexed  to  it : 
and,  when  that  fear  ceaseth,  he  will  be  as  bad  as 
ever.  But,  if  we  have  truly  felt  the  weight  of  sin, 
and  duly  apprehend  the  misery  of  having  God  to 
L  6  be  our  enemy,  Ave  shall  be  desirous  to  be  kept  from 
future  sins,  as  we  are  to  be  delivered  from  our  past 

A     offences.  Dean  Comber. 

(56.),  This  confession  of  sins  is  conceived  in 
words  so  apposite  and  pathetical,  that  if  the  repen- 
tance of  those,  who  use  it,  be  answerable  to  the 
form,  it  is  impossible  that  it  should  ever  be  more 
hearty  and  sincere.  Wheatly. 

The  Confession  was  composed  by  the  Reform- 
ers. The  Absolution,  which  is  a  benedictory 
prayer,  occurs  in  the  penitentiary  of  Egbert,  Arch- 
bishop of  York,  about  the  year  of  our  Lord  730 ; 
and  is  said  to  have  been  composed  by  Pope  Pon- 
tian,  or  Damasus.  Though  it  is  the  form  general- 
ly found  in  the  more  ancient  missals  of  both  the 
Roman  and  other  Churches,  yet  I  do  not  know 
that  it  has  been  so  scrupulously  retained  in  any 
modern  Liturgy,  as  in  that  of  Qur  Church.  With 
the  old  precatory  form,  which  is  Uterally  translated, 
we  have  incorporated  an  introductory  sentence, 
declaratory  of  the  evangelical  promise  of  pardon 
and  forgiveness.  Shepherd. 

(57.)  As  to  the  contents  of  this  Absolution,  the 
priest  first  reminds  the  people,  that  he  who  is  "  Al- 
mighty" and  only  can  forgive.  (Mark  ii.  7,)  is  also 
their  "heavenly  Father,  and  full  of  compassion  to- 
wards them ;  yea,  like  as  a  father  pitieth  his  own 
children,  even  so  is  the  Lord  merciful  unto  them 

<>  /)  that  fear  him."  Ps.  ciii.  13.  Secondly  he  shews, 
that  God  is  not  only  engaged  by  his  affection,  but 
by  his  truth  also  to  deliver  them,  for  "  he  hath" 


en  you  in  all  goodness,  and  bring  you  to 
everlasting  life,  through  Jesus  Christ  our 
Lord.     Amen.  -r"  , 

If  Then  shall  the  Priest  say,  (58.)  ' 

Hear  what  comfortable  words  (59.)  our 
Saviour  Christ  saith  unto  all  who  truly  turn 
to  him. 

COME  unto  me,  all  ye  that  travail  (60.) 
and  are  heavy  laden,  and  I  will  refresh  you. 
St.  Matt.  xi.  28. 

So  God  loved  the  world,  that  he  gave  his 
only  begotten  Son,  to  the  end  that  "all  that 

solemnly  "  promised,"  that  he  will  freely  forgive 
and  fully  be  reconciled  to  all  such  as  unfeignedly 
grieve  for  their  sins,  and  wholly  cast  themselves 
upon  his  mercy.  The  latter  partof  the  Absolution 
comprises  every  thing  which  the  contrite  can  need 
or  desire  to  cheer  their  hearts.  Are  they  misera- 
ble? Here  is  "mercy."  Are  they  sinful?  Here 
is  "pardon."  Are  they  liable  to  punishment? 
Here  is  "  deliverance."  Are  they  desirous  but  una- 
ble to  do  good  ?  Here  is  "  strength  and  confirma- 
tion." Are  they  fearful  of  death  and  hell  ?  Here 
is  heaven  and  everlasting  life.  And  all  this  asked 
of  God  by  one,  whom  he  hath  commissioned  to 
make  this  prayer:  so  that  their  only  care  is,  that 
their  repentance  be  sincere,  and  then  this  Absolu- 
tion shall  certainly  be  confirmed  in  the  high  court 
of  heaven,  and  not  one  word  thereof  fall  to  the 
ground.  Dean  Comber. 

Let  every  one,  with  a  lowly  demeanor  and  sober 
joy,  attend  to  the  Absolution.  Let  no  one  by  any 
means  usurp  the  peculiar  office  of  the  priest,  and 
disturb  the  congregation,  by  repeating  it  after  him. 
But  let  all  the  people  beg  of  God  to  confirm  what 
the  priest  pronounces,  by  adding  to  it  a  decent  and 
hearty  "  Amen."  Archdeacon  Yardley.  ■f~ 

(58.)  It  is  so  necessary  for  every  one  that  would 
receive  comfort  and  benefit  here,  to  have  a  lively 
faith,  and  a  mind  freed  from  unreasonable  doubts 
and  fears,  that  the  Church  hath  chosen  these  sen- 
tences to  confirm  the  faith,  and  receive  the  hope  of 
poor  penitents,  and  they  are  those  very  promises 
on  which  the  foregoing  Absolution  is  grounded  ;  so 
that  unless  any  doubt  of  the  truth  of  God's  word, 
they  must  believe  these  promises  of  mercy. 

Dean  Comber.       ^ 

(59.)  These  most  comfortable  words  should  al- 
ways be  read  with  great  deliberation,  that  the  peo- 
ple may  have  time  to  reflect  upon  them,  and  to  ap- 
ply them  every  one  to  the  comfort  of  his  own  soul ; 
and  to  prevent  all  unreasonable  fears  and  doubts  of 
God's  gracious  pardon  and  acceptance. 

Bp.  Wilson. 

(60.)  This  gracious  invitation  is  the  proof  of  the 
first  assertioa  m  the  Absolution :  namely,  that  out 


382 


THE  COMMUNION. 


believe  in  him  should  not  perpsh,  but  have 
everlasting:  life.     'S'^.  John  iii.  16. 
,        Hear  also  what  St.  Paul  saith. 

This  is  a  true  sayins:,  and  worthy  of  all 
men  to  be  received,  that  Christ  Jesus  came 
into  the  world  to  save  sinners.  I  Tiin.  i.  15. 

Hear  also  what  St.  John  saith. 

If  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  rig-hteous  ; 
and  he  is  the  propitiation  for  our  sins.  1  St. 
John  ii.  1,  2. 

Lord  "doth  promise  forgiveness  of  sins  to  allthera 
that  with  hearty  repentance  turn  unto  him."  The 
second  assertion,  namely,  that  "Almighty  God 
will  forgive,  all  that  with  true  faith  turn  unto  him," 
is  confirmed  by  the  next  declaration  in  the  words 
of  our  blessed  Lord,  "  So  God  loved  the  world," 
&(*.  But,  lest  any  should  despair  of  God's  mercy, 
because  they  have  been  great  sinners,  St.  Paul  is 
introduced  avouching  this  excellent  truth,  that  there 
is  mercy  for  penitent  sinners,  by  averring  the  cer- 
tainty of  it,  so  that  it  may  be  received  as  unques- 
rl  tionable,  and  alleging  himself  as  a  great  and  re- 
^  markable  example  of  it.  Finally,  if  any  disconso- 
late penitent  should  yet  ask,  how  can  these  things 
be,  the  beloved  disciple  is  brought  in  to  shew,  by 
what  means  our  pardon  is  effected.  We  have 
sinned  indeed  against  a  glorious  Majesty  who 
dwells  in  heaven,  whither  we  cannot  come  our- 
selves ;  but  we  have  a  friend  there,  a  Mediator  to 
make  our  peace,  an  Advocate  to  plead  our  cause, 
who  appears  in  our  stead  and  intercedes  for  our 
pardon :  an  Advocate,  peculiarly  styled  "  the  righte- 
ous," as  being  wholly  innocent  and  without  excep- 
tion ;  and,  above  all,  one  who  hath  paid  our  debt, 
and  was  himself  that  sin-offering  and  "propitia- 
tion," which  satisfied  the  divine  justice,  and  recon- 
ciled his  Father  by  the  merits  of  his  own  precious 
blood.  Dean  Comber. 

(61.)  This  sacrament  is  a  feast  of  joy  and 
thanksgiving:  the  apostles  ate  it  with  gladness  of 
heart,  (Acts  ii.  46;)  and  the  primitive  Christians 
did  not  think  fit  to  receive  upon  any  day  of  humilia- 
tion, because  they  were  to  rejoice  in  this  feast. 
Wherefore  the  nature  of  the  Eucharist  requires 
some  acts  of  praise  and  gratitude;  and  this  is  a 
very  fit  place  for  them,  since  we  have  now  cleared 
our  consciences  by  confession,  and  our  hopes  are 
raised  by  the  former  comfortable  assurances  of  our 
pardon  :  now  therefore  the  priest  admonishes  us  to 
praise  God  in  the  responses ;  gives  the  reason  of 
it  in  the  prefaces  ;  and  joins  with  us  in  the  doing 
of  it,  in  the  trisagium.  Dean  Comber. 

After  we  have  exercised  our  charity,  repentance, 
and  faith,  the  next  part  of  the  office  is  thanksgiv- 
ing, which  is  so  considerable  a  part  of  our  present 


T[  Afler  which  the  Priest  shall  proceed,  saying, 
(61.) 

Lift  up  your  hearts.  (62.) 
Ansiver.  We  lift  thetn  up  unto  the  Lord. 
Priest.  Let  us  give   thanks    (63.)  unto 
our  Lord  God. 

Ansiver.  It  is  meet  and  right  so  to  do. 

T[  Then   shall  the   Priest   turn    to  the  Lorcfs 
Table,  and  say, 

IT  is  very  meet,  right,  (64.)  and  our 
bounden  duty,  that  we  should  at  all  times, 

duty,  that  it  hath  given  name  to  the  whole,  and 
caused  it  to  be  called  the  Eucharist  or  "  sacrifice  of 
praise."  And  here  we  begin  with  the  lauds  and 
anthem,  which,  together  with  most  of  the  remain- 
ing part  of  the  office,  are  purely  primitive,  near  as 
old  as  Christianity  itself,  being  to  be  found  almost 
verbatim  amongst  the  ancient  writers.  Having 
therefore  exercised  our  faith  upon  the  foregoing 
sentences,  and  so  got  above  this  world,  we  are  now 
ready  to  go. into  the  other,  and  to  join  with  the  glo- 
rified saints  and  angels,  in  praising  and  adoring 
that  God  who  hath  done  so  great  things  for  us. 

Wheatly. 

(62.)  Our  hearts  were  pressed  down  with  guilt 
and  fear,  but  now  we  have  searched  and  tried  our 
ways,  and  turned  again  to  the  Lord  :  we  are  enjoin- 
ed to  lift  up  our  hearts.  Lam.  iii.  40,  41.  And 
hence  all  the  Liturgies  in  the  world  have  this  ex- 
hortation ;  and  the  most  ancient  of  the  fathers 
expound  it,  as  a  seasonable  admonition  to  take  off 
our  minds  from  all  worldly  thoughts,  and  fix  them 
upon  the  mystery  now  in  hand  ;  and  as  a  just  com- 
mand, to  lift  up  our  souls  above  all  base  fear,  to 
consider  the  goodness  of  him  that  hath  taken  our 
heavy  load  from  us.  And  the  people  do  comply 
with  this  reasonable  injunction,  and  assure  their 
pastor  that  they  do  now  actually  lift  up  their  hearts 
unto  the  Lord.  (Psal.  xxv.  1,)  and  they  must  be 
careful  that  they  not  only  say  these  words,  but  do 
the  thing  ;  and  now,  casting  off  all  thoughts  of  the 
w^orld,  that  they  turn  their  mind  towards  God  only. 

Dean  Comber. 

(63.)  When  the  priest  finds  the  communicants' 
hearts  thus  fixed  upon  the  thoughts  of  the  divine 
goodness,  and  elevated  therewith,  he  doth  in  the 
words  of  primitive  antiquity,  taken  at  first  from  the 
Psalms,  and  ever  since  retained  in  the  Churches 
of  the  East  and  West,  exhort  them  to  join  with 
him  in  euchatist  and  thanksgiving,  for  the  mercy 
of  absolution  now  received,  and  for  the  comforta- 
ble feast  they  are  going  to  partake  of.  And  the  peo- 
ple beuig  convinced  that  God  jusdy  deserves  these 
praises,  and  that  they  are  highly  obliged  to  give 
them  to  him,  do  answer,  that  it  is  very  fit  and  very 
just  so  to  do.    And  none,  who  is  truly  sensible  of 


THE  COMMUNION. 


383 


and  in  all  places,  give  thanks  unto  thee,  O 
Lord,  [*Holy  Father,]  Almighty,  everlasting 
God. 

1[  Here  shall  follow  the  proper  Preface,  accord- 
ing' to  the  time,  if  there  be  any  specially  ap- 
pointed ;  or  else  immediately  shall  be  said  or 
sung  by  the  Priest  and  People, 

THEREFORE  with  Angels  and  Arch- 
angels, (65.)  and  with  all  the  company  of 
heaven,  we  laud  and  magnify  thy  glorious 

God's  goodness,  can  forbear  blessing  him  for  it  in 
so  great  an  occasion  as  this.  Dean  Comber. 

(64.)  When  all  are  agreed,  in  the  responses,  to 
join  in  praising  God,  the  priest,  by  this  general  pre- 
face, still  the  words  of  pious  antiquity,  gives  a  gen- 
eral reason  of  this  duty,  and  on  great  festivals  adds 
proper  prefaces,  containing  special  reasons  for  our 
thanksgiving  on  those  special  occasions:  and  now 
he  begins  his  sacrifice  of  praise,  he  turns  from  the 
people  (to  whom  he  was  speaking  before)  unto 
God,  and  addresses  himself  to  him,  professing 
and  declaring,  that  "it  is  meet  and  right,"  fit  and 
.  just  in  itself,  "  and  our  bounden  duty,"  who  have 
^  received  so  many  and  great  favours,  "  that  we 
should "  continually  remember  them,  "  and  at  all 
times "  whenever  we  have  leisure,  "  and  in 
all  places  "  wherever  we  be,  in  public  or  private, 
that  we  should  "  give  thanks  "  and  praise  "  unto 
thee,  O  Lord,"  for  thou  art  to  us  a  most  gracious 
and  "holy  Father,"  and  in  thyself  an  "  Almighty 
and  everlasting  God,"  whose  mercies  have  no  mea- 
sure nor  no  end.  Deaji  Comber. 

(65.)  The  prophet  Isaiah  heard  that  hymn,  with 
which  the  angels,  cherubims  and  seraphims,  prais- 
ed God  in  heaven.  (Isa.  vi.  3;)  which,  because 
the  word  "  holy  "  is  thrice  repeated  in  it,  was  by 
the  Greeks  called  Trisagium ;  and  because  the 
primitive  Church  believed  the  angels  were  present 
in  Christian  assemblies,  (1  Cor.  xi.  10;)  and  that 
they  desired  especially  to  look  into  these  mysteries 
(1  Pet.  i.  12;)  considering  also  that  the  "thrice 
holy "  plainly  declares  the  Trinity,  the  peculiar 
doctrine  of  the  Christians;  therefore  they  did,  in 
the  very  first  ages,  take  this  hymn  into  the  office 
for  the  Sacrament,  believing  it  fit  for  angels  and 
men  to  join  in  this  heavenly  song,  over  the  memo- 
rial of  our  redemption.  Dean  Comber, 

(66.)  The  decay  of  devotion  let  fall  the  apostoli- 
cal and  primitive  use  of  daily  and  weekly  commu- 
,  ,  nions,  and  the  people  in  the  later  ages  did  not  re- 
ceive but  at  the  greater  festivals  ;  upon  which  cus- 
tom there  were  added  to  the  general  preface,  men- 
tioned before,  some  special  prefaces  relating  to  the 

*  These  words  [Holy  Father]  must  be  omitted  on 
Trinity  Sunday. 


name  ;  evermore  praising  thee,  and  saying, 
Holy,  holy,  holy.  Lord  God  of  hosts,  heaven 
and  earth  arc  full  of  thy  glory  :  glory  be  to 
thee,  O  Lord  Most  Hiffh.     Amen. 


1  PROPER  PREFACES.  (60.) 

1   Uj)on  Christmas-day,  and  seven  Days 
after. 

BECAUSE  thou  didst  give  Jesus  Christ, 

peculiar  mercy  of  that  feast  on  which  they  did  com- 
municate, the  Church  thinking  it  fit,  that,  since 
every  festival  was  instituted  to  remember  some 
great  mercy,  therefore  they  who  received  on  such 
a  day,  besides  the  general  praises  offered  for  all 
God's  mercies,  should  at  the  Lord's  table  make  a 
special  memorial  of  the  mercy  proper  to  that  festi- 
val :  and  this  seemed  so  rational  to  our  reformers, 
that  they  have  retained  those  proper  prefaces  which 
relate  to  Christmas,  Easter,  Ascension-day,  Whit- 
sunday, and  Trinity-sunday,  so  as  to  praise  God 
for  the  mercies  of  Christ's  birth,  resurrection,  and 
ascension,  for  sending  the  Holy  Ghost,  and  for 
the  true  faith  of  the  holy  Trinity.  Dean  Comber. 

On  the  greater  festivals  there  are  prop(;r  prefaces 
appointed,  which  are  also  to  be  repeated,  in  case 
there  be  a  communion,  for  seven  days  after  the 
festivals  themselves ;  (excepting  that  for  Whit- 
sunday, which  is  to  be  repeated  only  six  days  after, 
because  Trinity-sunday,  which  is  the  seventh,  hath 
a  preface  peculiar  to  itself;)  to  the  end  that  the 
mercies  may  be  better  remembered  by  often  repeti- 
tion, and  also  that  all  the  people  (who  in  most  places 
cannot  communicate  all  in  one  day)  may  have 
other  opportunities,  within  those  eight  days,  to  join 
in  praising  God  for  such  great  blessings. 

2.  The  reason  of  the  Church's  lengthening  out 
these  high  feasts  for  several  days  is  plain  :  the  sub- 
ject-matter of  them  is  of  so  high  a  nature,  and  so 
nearly  concerns  our  salvation,  that  one  day  would 
be  too  little  to  meditate  upon  them,  and  praise  God 
for  them  as  we  ought.  A  bodily  deliverance  may 
justly  require  one  day  of  thanksgiving  and  joy : 
but  the  deliverance  of  the  soul  by  the  blessings 
commemorated  on  those  times,  deserves  a  much 
longer  time  of  praise  and  acknowledgment.  Since 
therefore  it  would  be  injurious  to  Christians  to  have 
their  joy  and  thankfulness  for  such  mercies  confin- 
ed to  one  day;  the  Church,  upon  the  times  when 
these  unspeakable  blessings  were  wrought  for  us,  in- 
vites us,  by  her  most  seasonable  commands  and  coun- 
sels, to  fill  our  hearts  with  joy  and  thankfulness, 
and  let  them  overflow  eight  days  together. 

3.  The  reason  of  their  being  fixed  to  eight  days, 
is  taken  from  the  practice  of  the  Jews,  who  by 
God's  appointment  observed  their  greater  festivals 


384 


THE  COMMUNION. 


thine  only  Son,  to  be  born  as  at  this  time  for 
us ;  who,  by  the  operation  of  the  Holy 
Ghost,  was  made  very  man,  of  the  substance 
of  the  Virgin  Mary  his  Mother  ;  and  that 
without  spot  of  sin,  to  make  us  clean  from 
all  sin  :  Therefore  with  Angels,  cj'C. 

1    Upon  Easter-day,  and  seven  Days  after. 

BUT  chiefly  are  we  bound  to  praise  thee 
for  the  glorious  resurrection  of  thy  Son  Jesus 
Christ,  our  Lord  :  For  he  is  the  very  Paschal 
Lamb,  which  was  oflered  for  us,  and  hath 
taken  away  the  sin  of  the  world  ;  who  by 
his  death  hath  destroyed  death,  and,  by  his 
rising  to  life  asfain,  hath  restored  to  us  ever- 
lasting life  :  Therefore  with  Angels,  ^c. 

T    Upon  Ascension-day,  and  seven  Days 
after. 

THROUGH  thy  most  dearly  beloved  Son 
Jesus  Christ,  our  Lord  ;  who,  after  his  most 
glorious  resurrection,  manifestly  appeared 
to  all  his  apostles,  and  in  their  sight  ascend- 
ed up  into  heaven,  to  prepare  a  place  for  us  ; 
that  where  he  is,  thither  we  might  also 
ascend,  and  reign  with  him  in  glory :  There- 
fore with  Angels,  ^c. 

IT   Upon  Whitsunday,  and  six  Days  after. 

THROUGH  Jesus  Christ  our  Lord  ;  ac- 
cordins:  to  whose  most  true  promise,  the 
Holy  Ghost  came  down  as  at  this  time  from 
heaven,  with  a  sudden  great  sound,  as  it  had 
been  a  mighty  wind,  in  the  likeness  of  fiery 
tongues,  lighting  upon  the  Apostles,  to 
teach  them,  and  to  lead  them  to  all  truth  ; 
giving  them  both  the  gift  of  divers  languages, 
and  also  boldness  with  fervent  zeal,  constant- 
ly to  preach  the  gospel  unto  all  nations  ; 
whereby  we  have  been  brought  out  of  dark- 
ness and  error,  into  the  clear  light  and  true 
knowledge  of  thee,  and  of  thy  Son  Jesus 
Christ :  Therefore  with  Angels,  ^c. 

some  of  them  for  seven,  and  one,  namely,  the  feast 
of  tabernacles,  for  eight  days.  And  therefore  the 
primitive  Church,  thinking  that  the  observation  of 
Christian  festivals  (of  which  the  Jewish  feasts 
were  only  types  and  shadows)  ought  not  to  come 
short  of  them,  lengthened  out  their  higher  feasts 
to  eight  days.  Bp.  Sparrow,  Wheathj. 

(67.)  The  nearer  we  come  to  God,  and  to  these 
holy  mysteries,  the  greater  reverence  we  ought  to 
express :  for  since  it  is  out  of  God's  mere  grace 
and  goodness,  that  we  have  the  honour  to  approach 
his  table  ;  it  is  at  least  our  duty  to  acknowledge  it 
to  be  a  free  and  undeserved  favour,  agreeing  rather 
to  the  mercy  of  the  giver,  than  to  the  deserts  of 
the  receivers.    And  therefore,  lest  our  exultations 


"ir    Upon  the  Feast  of  Trinity  only^  may  he 
said., 

WHO  art  one  God,  one  Lord  ;  not  one 
only  person,  but  three  persons  in  one  sub- 
stance :  For  that  which  we  beheve  of  the 
glory  of  the  Father,  the  same  we  believe  of 
the  Son,  and  of  the  Holy  Ghost,  without 
any  difference  or  inequality :  Therefore  with 
Angels,  ^c. 

I"  Or  else  this  rnay  be  said,  the  words  \^Holy  Fa- 
ther'] being  retained  in  the  introductory  Address. 

FOR  the  precious  death  and  merits  of  thy 
Son  Jesus  Christ  our  Lord,  and  for  tb.e  send- 
ing to  us  of  the  Holy  Ghost,  the  Comforter , 
who  are  one  with  thee  in  thy  eternal  God- 
head ;  Therefore  with  Angels,  ^c. 

1[  TTien  shall  the  Priest,  kneeling  down  at  the 
Lord's  Table,  say,  in  the  name  of  all  those 
who  shall  receive  the  Comrmmion,  this  Prayer 
jollowing:  (67.) 

WE  do  not  presume  to  come  to  this  thy 
table,  O  merciful  Lord,  trusting  in  our  own 
righteousness,  but  in  thy  manifold  and  great 
mercies.  We  are  not  worthy  so  much  as  to 
gather  up  the  crumbs  under  thy  Table.  But 
thou  art  the  same  Lord,  whose  property 
is  always  to  have  mercy:  Grant  us  there- 
fore, gracious  Lord,  so  to  eat  the  flesh  of  thy 
dear  Son  Jesus  Christ,  and  to  drink  his 
blood,  that  our  sinful  bodies  may  be  made 
clean  by  his  body,  and  our  souls  washed 
through  his  most  precious  blood,  and  that 
we  may  evermore  dwell  in  him,  and  he  in 
us.     Amen. 

T[  }Mien  the  Priest,  standing  before  the  Table, 
(68.)  hath  so  ordered  the  Bread  and  Wine, 
that  he  may  with  the  more  readiness  and  de- 
cency break  the  Bread  before  the  People,  and 

should  savour  of  too  much  confidence,  we  now 
allay  them  with  this  act  of  humility,  which  the 
priest  offers  up  "  in  the  name  of  all  them  that  re- 
ceive the  Communion ;"  therein  excusing  his  own 
and  the  people's  unworthiness,  in  words  taken 
from  the  most  ancient  Liturgies. 

Dean  Comber,  Wheatly. 
(58  )  If  it  be  asked,  whether  the  priest  is  to  say 
this  prayer  standing  before  the  table,  or  at  the 
north-end  of  it ;  I  answer,  at  the  north-end  of  it: 
for,  according  to  the  rules  of  grammar,  the  parti- 
ciple "  standing"  must  refer  to  the  verb  "  ordered  " 
and  not  to  the  verb  "  say."  So  that  whilst  the 
priest  is  ordering  the  bread  and  wine,"  he  is  to 
stand  before  the  table :  but  when  he  says  the  pray- 


THE  COMMUNION. 


385 


take  the  Cup  into  his  hands :  he  shall  say  the 
Prayer  of  Consecration,  (69.)  as  Jolloweth : 

er,  he  is  to  stand  so  as  "  tiiat  he  may  with  the 
more  readiness  and  decency  break  the  bread  before 
the  people,"  which  must  be  on  the  north  for  right] 
side.  For  if  he  stood  "  before  "  the  table,  his  body 
would  hinder  the  people  from  seeing:  so  that  he 
must  not  stand  there;  and  consequently  he  must 
stand  on  the  north-side;  there  being,  in  our  present 
rubric,  no  other  place  mentioned  for  performing  any 
part  of  this  office.  In  the  Romish  Church  indeed 
they  always  stand  "  before  "  the  altar  during  the 
time  of  consecration  ;  in  order  to  prevent  the  people 
from  being  eye-witnesses  of  their  operation  in 
working  their  pretended  miracle :  and  in  th-e  Greek 
Church  they  shut  the  chancel  door,  or  at  least  draw 
Z''-^'  a  veil  or  curtain  before  it,  I  suppose,  upon  the 
same  account.  But  our  Church,  that  pretends  no 
such  miracle,  enjoiiis,  we  see,  the  direct  contrary 
to  this,  by  ordering  the  priest  so  "  to  order  the 
bread  and  wine,  that  he  may  with  the  more  readi- 
ness and  decency  break  the  bread,  and  take  the 
cup  into  his  hands,  before  the  people."  And  with 
this  view,  it  is  probable,  the  Scotch  Liturgy  order- 
ed, that  "during  the  time  of  consecration  the  pres- 
byter should  stand  at  such  a  part  of  the  holy  table, 
where  he  may  with  the  more  ease  and  decency  use 
both  his  hands."  Wheatly. 

The  consecration  of  the  elements  being  always 
esteemed  an  act  of  authority,  and  standing  being 
therefore  a  more  proper  posture,  as  well  as  a  more 
commodious  one  for  this  purpose,  the  priest  is  here 
directed  to  stand.  Collis. 

(69.)  We  do  not  eat  our  common  food,  without 
first  praying  for  a  blessing  on  it ;  which  pious  cus- 
tom is  so  universal,  that  it  is  certainly  a  piece  of 
natural  religion  ;  how  much  more  then  are  we 
obliged,  before  we  eat  and  drink  this  bread  and 
wine,  which  Christ  designed  to  set  forth  the  mys- 
tery of  his  death,  to  consecrate  it  and  set  it  apart 
by  a  solemn  prayer ;  especially  since  Christ  him- 
self in  the  institution  of  this  sacred  ordinance, 
while  he  was  teaching  his  apOstles  how  to  cele- 
brate it,  did  use  a  form  of  blessing  over  it,  (Matt, 
xxvi.  26 ;)  which  St.  Paul  calls  "  giving  thanks." 
(1  Cor.  xi.  24.)  Wherefore  all  Churches  in  the 
world  from  the  apostles'  days  have  used  such  a 
form,  the  ancient  and  essential  part  of  which  is 
the  words  of  our  Saviour's  institution  ;  for,  since 
he  makes  this  sacramental  change,  it  hath  been 
thought  fit  by  all  Churches  to  keep  his  own  words, 
which,  being  pronounced  by  a  lawful  priest,  do 
properly  make  the  consecration ;  wherefore  our 
Church  hath  cut  off  all  the  later  superstitious  addi- 
tions, by  which  the  Roman  Church  hath  corrupted 
this  form,  and  given  us  a  prayer  of  consecration, 
49 


ALL  glory  be  to  thee,  Almighty  God,  our 
heavenly  Father,  for  that  thou,  of  thy  tender 

consisting  only  of  the  words  of  our  Saviour's  insti- 
tution, and  a  proper  prayer  to  introduce  it.  The 
first  part  is  a  prayer  directed  to  "  Almighty  God 
our  heavenly  Father,"  commemorating  his  mercy 
in  giving  his  Son  to  die  for  us,  and  the  all-suffi- 
cient meritof  his  death,  togetherwithhis  command 
for  our  remembering  it  in  this  Sacrament :  and  on 
these  grounds  desiring,  that,  since  we  obey  him  in 
thus  celebrating  it,  we  may  therein  receive  Christ's 
body  and  blood.  The  second  part  is  the  repetition 
of  the  words  and  actions  of  our  Lord  at  the  institu- 
tion, concerning  both  the  time  and  the  manner  of 
its  institution.  Bean  Comber. 

If  it  be  here  demanded,  to  what  words  the  con- 
secration of  the  elements  ought  to  be  ascribed  ;  I 
answer,  to  the  prayer  of  the  faithful  offered  by  the 
priest,  and  to  the  words  of  institution  repeated  by 
him.  This  was  the  sense  of  the  ancient  Church 
of  Christ,  which  used  them  both  in  their  eucharisti- 
cal  offices ;  and  never  held,  that  the  elements  were 
changed  from  their  common  to  a  more  sublime  use 
and  efficacy  by  the  bare  repeating  of  the  words, 
"This  is  my  body,"  and  "This  is  my  blood,"  as 
the  Papists  absurdly  hold.  To  bring  about  this 
change  must  be  a  work  of  the  Holy  Ghost :  and 
thereupon  it  is  requisite,  that  we  should  pray  to 
God,  to  endue  the  elements  with  this  life-giving 
virtue.  Now  the  words  of  institution  can  by  no 
means  be  called  a  prayer:  they  Avere  addressed  by 
our  Saviour  to  his  disciples,  and  not  to  God :  to 
them  he  said,  "  Take  and  eat."  When  we  use 
them,  they  are  historical,  recounting  what  our  Lord 
said  and  did,  when  he  ordained  this  sacrament. 
And  though  when  he  said,  "  This  is  my  body,  this 
is  my  blood,"  these  words  effectually  made  them 
so,  slt&wing  that  it  was  his  will  and  pleasure  that 
they  should  be  taken  as  his  sacramental  body  and 
blood ;  though  the  virtue  of  these  words,  once 
spoken  by  Christ,  doth  still  operate  towards  mak- 
ing the  bread  and  wine  his  body  and  blood  f  yet, 
as  now  used  and  spoken  by  the  priest,  they  do  not 
contain  in  them  any  such  power,  unless  they  be 
joined  with  prayer  to  God. 

Our  Lord  himself  did,  besides  pronouncing  them, 
give  thanks  and  bless  the  elements.  Thus  our 
Church  uses  prayer,  as  well  as  the  words  of  insti- 
tution ;  and  doth  not  attribute  the  consecration  to 
the  one  without  the  other.  "  If  the  consecrated 
bread  or  wine  be  all  spent,  before  all  have  commu- 
nicated, the  priest,"  it  is  true,  is  ordered  by  the  ru- 
bric to  "  consecrate  more,"  by  repeating  only  the 
words  of  institution.  But  the  virtue  of  the  prayer, 
which  the  Church  hath  last  made,  is  to  be  under- 
stood as  concurring  therewith :  and  this  is  only  a 


386 


THE  COMMUNION, 


mefcy,  didst  cr\ve  thine  only  Son  Jesus 
Christ  to  suffer  death  upon  the  cross  for  our 
redemption  ;  who  made  there  (by  his  one 
oblation  of  himself  once  offered)  a  full,  per- 
fect, and  sufficient  sacrifice,  oblation,  and 
satisfaction,  for  the  sins  of  the  whole  world  ; 
and  did  institute,  and  in  his  holy  gospel  com- 
mand us  to  continue,  a  perpetual  memory 

particular  application  to  these  particular  elements. 
Hence  comes  the  propriety  of  saying  "Amen"  at 
the  end  of  those  words:  which  would  not  be  so 
properly  added,  unless  it  referred  back  to  the  pre- 
ceding petitions.  And  that  this  is  the  sense  of  the 
Church  of  England  is  farther  plain,  in  that  she  in 
her  rubric  calls  this  "the  prayer  of  consecration," 
in  which  the  words  of  institution  are  contained  . 
and  it  is  addressed  to  Almighty  God,  &c.,  whereas 
the  words  of  Christ  were  not  supplicatory  to  God, 
but  declaratory  to  his  disciples. 

After  the  same  manner,  in  the  "  Office  of  Pub- 
lic Baptism,"  in  imitation  of  ihe  custom  of  the 
ancient  Christians,  who  dedicated  the  baptismal 
water  to  the  holy  and  spiritual  use,  for  which  it 
was  designed,  our  Church  not  only  repeats  the 
words  of  institution  of  that  other  sacrament ;  but 
likewise  adds  a  solemn  prayer,  that  God  would 
'•sanctify  the  water  to  the  mystical  washing  away 
of  sin."  And,  as  in  that  sacrament  she  joins  the 
prayer  of  the  faithful  to  tli^  words  of  Christ,  so  in 
the  sacrament  of  the  altar  she  thinks  them  both 
necessary  to  complete  the  consecration. 

Archdeacon  Yardley. 

A  prayer  of  consecration,  or  setting  apart  the 
bread  and  wine  to  the  sacred  purpose,  in  which 
they  are  about  to  be  employed,  hath  been  used  for 
that  end  at  least  1600  years.  And  the  mention, 
v.-hich  ours  makes  of  the  institution  of  the  Lord's 
supper,  from  the  words,  "  who  in  the  same  night 
that  he  was  betrayed,"  to  the  conclusion,  is  in  every 
old  Liturgy  in  the  world.  The  Romanists  have 
put  into  their  prayer  of  consecration  names  of 
saints,  and  commemorations  of  the  dead,  which 
we  have  thrown  out.  And  indeed  v/e  have  left 
nothing  that  so  much  as  needs  explaining :  unless 
it  may  be  useful  to  observe,  that  our  Saviour's 
"one  oblation  of  himself"  is  opposed  to  the  various 
kinds  of  oblations  under  the  law;  and,  "once  of- 
fered," to  the  continual  repetition  of  them  :  though 
probably  a  further  view  was,  to  intimate,  that  he 
is  not,  as  the  papists  pretend,  really  sacrificed  anew 
in  this  holy  ordinance.  Abp.  Seeker. 

The  death  of  Christ,  if  we  regard  the  persons 
for  whom  it  was  undergone,  is  a  "  sacrifice ;"  if 
we  regard  him  who  offered  it,  it  is  a  free  "  obla- 
tion ;"  if  we  consider  him  to  whom  it  was  oflTered, 
it  is  a  "  satisfaction  ;"  and,  in  every  one  of  these 
respects,  it  is  "  full,  perfect,  and  sufficient :"  or,  par- 


(70.)  of  that  his  precious  death  and  sacrifice, 

until   his   coming  again  : 

For  in  the  night  in  which 

he  was  betrayed,  (a)  (71.)  (a)  Here  the  Priest 

he  took  bread;  (73.)  and  fJ.^'^^^S^^t^^^'j^ 
I        u    u    J     ■     ^i       1       ('■i-)  into  his  hands. 
when  he  had  given  thanks. 

(6)  he  brake 'it,  and   gave  (^)   ^"^^   '*«'"e  to 
it  to  his  disciples,  saying,  break  the  Bread. 

ticularly,  it  is  a  "full  satisfaction,"  a  "perfect  obla- 
tion," and  a  "  sufficient  sacrifice ;"  not,  like  the 
legal  ofierings,  for  the  sins  of  one  kind,  or  the  of- 
fences of  one  nation  or  of  one  person,  but  for  the  <7 
sins  of  all  the  world.  Let  none  therefore  mistake  ; 
or  imagine  we  are  about  to  sacrifice  Christ  again, 
as  the  Roman  Church  falsely  teacheth ;  for  that  is 
not  only  needless  and  impossible,  but  a  plain  con- 
tradiction to  St.  Paul,  who  affirms,  that  Jesus  was 
ofiered  only  "once,"  (Heb.  ix.  26;  x.  10.  12:)  and 
by  that  "  one  oblation  he  hath  perfected  for  ever 
them  that  are  sanctified,"  (ver.  14.)  so  that  there 
needs  "no  more  oflering  for  sin."  (ver.  18.) 

Dean  Comber. 
(70.)  That  is,  a  memorial,  or  monumental  record. 

Todd. 
(71.)  It  is  manifest  from  the  connection  of  these 
words  with  the  former  part  of  the  form,  that  they 
are  addressed  to  God,  and  not  to  the  congregation. 
They  are  therefore  a  part  of  the  prayer  of  the  con- 
gregation, and  in  the  repetition  of  them  the  mind 
of  the  minister  must  be  directed  to  God,  and  not  to 
the  people.  Dr.  Bennef. 

The  best  pattern  for  the  celebration  of  this  mys- 
tery is  to  be  taken  from  its  divine  Author;  whose 
w^ords  and  actions  are  so  punctually  related  as  a 
direction  to  us  in  this  solemnity  :  and,  when  the 
rite  was  disordered  in  the  Church  at  Corinth,  St. 
Paul  sends  them  to  the  first  institution,  (1  Cor.  xi,) 
as  to  the  rule  and  canon,  whereby  they  ought  to 
rectify  all  that  was  amiss.  And  for  this  reason,  as 
before  observed,  uo  Church  in  the  world  evei 
omitted  these  words  of  our  Saviour,  by  which  they 
believed  the  consecration  to  be  principally  made. 

Dean  Comber. 
(72.)  The  "Paten"  is  the  plate,  in  which  the 
sacred  bread  is  laid.  The  original  word,  which  is 
patena,  signifies  a  wide  open  dish.  In  the  more 
primitive  times,  when  the  Christians  v.'ere  but  of 
mean  condition,  and  their  state?  of  persecution 
would  not  allow  them  to  pretend  to  any  thing  that 
was  magnificent,  the  sacramental  bread  was  laid 
only  upon  a  plate  made  of  osiers  or  wood.  After  this 
Pope  Zephrinius,  .about  the  year  230,  Irought  in 
the  use  of  glass  patens.  But  m  the  Council  of 
Rheims,  813,  it  was  ordered,  that  patens  and  cha- 
lices should  be  made  either  of  gold  or  silver.  But 
this  was  the  custom  before  in  the  Churches  of 
wealthy  cities.  Dr.  NichoUs. 


THE  COMMUNION. 


387 


(c)  And  here  to  lay 
his  hands  upon  all 
the  Bread. 


(d)  Here  he  is  to 
take  the  Cup  into 
his  hands. 


(e)  A7id  here  he  is 
to  lay  his  hands 
wpon  every  Vessel., 
in  which  there  is 
any  Wine  to  be 
consecrated. 


Take,  eat,  (c)  this  is  my 
Body,  which  is  given  for 
you  ;  do  this  in  remem- 
brance (74.)  of  me.  Like- 
wise, after  supper,  [d)  he 
took  the  cup  ;  and  when 
he  had  given  thanks,  he 
gave  it  to  them,  saying. 
Drink  ye  all  of  this;  for(e) 
this  is  my  Blood  of  the 
new  testament,  which  is 
shed  for  you,  and  for 
many,  (75.)  for  the  remis- 
sion of  sins  ;    do  this,  as 


(73.)  At  these  words  the  Priest  was  appointed 
by  the  first  Liturgy,  set  forth  in  the  first  year  of 
King  Edward  VI,  to  take  the  bread  and  cup  into 
his  hands,  which  is  still  observed  by  us.  But  he 
was  not  appointed  to  make  any  elevation  of  them, 
as  the  new  i?oma?i-Catholics  do  at  their  mass : 
where  the  priest,  saying,  "  Hoc  est  corpus  meum," 
"This  is  my  body,"  suddenly  lifts  up  the  Avafer 
over  his  head,  and  afterwards  the  chalice,  that  the 
people  may  all  fall  down  upon  their  knees  and 
worship  them.  Which  rite  neither  we,  nor  any  of 
the  Reformed  or  Protestant  Churches,  observe  ; 
but,  in  regard  of  the  peril  of  idolatry,  have  wholly 
omitted  it.  Besides  it  is  but  a  novelty  as  the  Ro- 
man priests  now  use  it ;  for  in  the  ancient  fathers 
we  do  not  read  of  any  such  custom:  but  is  a  late 
device  of  the  new  /?oTOari-Catholics,  after  they  had 
brought  in  their  novelty  of  transubstantiation. 

,  Bp.  Cosins. 

(74.)  That  is,  of  Christ  put  to  death,  and  sacri- 
ficed for  us  upon  the  cross  :  which  is  the  sacrifice, 
which  he  truly  and  properly  once  made,  and  where- 
of we  only  make  a  commemoration  and  represen- 
tation, as  often  as  we  celebrate  this  his  sacrament, 
and  observe  the  precept  which  he  gave  us  about  it. 

Bp.  Cosins. 

(75.)  '"For  many"  in  this  place  means  the 
same  as  "  for  all,"  as  in  St.  Paul's  Epistle  to  the 
Romans,  (v.  19 :)  where,  since  by  one  man 
"  many "  are  said  to  have  been  made  sinners, 
"many  "  are  used  for  "all."  Bp.  Cosins. 

(76.)  Here  ends  the  Prayer  of  Consecration  in 
the  English  Liturgy.  One  of  the  petitions  con- 
tained in  our  invocation  is  however  included  in  it ; 
— "  Grant  that  we  receiving  these  thy  creatures  of 
bread  and  wine,  according  to  thy  Son  our  Saviour 
Jesus  Clirist's  holy  iastitution,  in  remembrance 
of  his  death  and  passion,  may  be  partakers  of  his 
most  blessed  Body  and  Blood."  The  Oblation 
and  Invocation  were  added,  or  rather  restored,  to 
the  Communion  Service,  at  the  revision  of  the 
Liturgy  by  our  General  Convention,  in  the  year 
1789.    The   Oblation  is  taken  verbatim  from  the 


oft  as  ye  shall  drink  it,  in  remembrance  of 

me.  (76.) 

WHEREFORE,  O    Lord   ^,    ^,,  ,. 

1  ,  1     1-1  .1  -.the  Oblation. 

and  heavenly  Father,  accord- 
ing to  the  institution  of  ihy  dearly  beloved 
Son  our  Saviour  Jesus  Christ,  we,  thy 
humble  servants,  do  celebrate  and  make  here 
before  thy  divine  Majesty,  with  these  thy 
holy  gifts,  which  we  now  offer  unto  thee,  the 
memorial  thy  Son  hath  commanded  us  to 
make  ;  having  in  remembrance  his  blessed 
passion  and  precious  death,  his  mighty  re- 
surrection and  glorious  ascension  ;  render- 
ing unto  thee  most  hearty  thanks,  for  the 


Consecration  Prayer  in  the  first  Book  of  Edward 
VL  with  the  addition  of  a  single  clause  from  the 
Scotch  Liturgy,  "  which  we  now  offer  unto  thee," 
inserted  after  the  words,  "  thy  holy  gifts."  This 
Oblation  was  dropped  in  the  second  Book  of  king 
Edward,  at  the  instance  of  Bucer  and  Martyr, 
and  has  not  since  been  restored  to  the  English 
Service. 

The  Invocation  is  taken  in  part  from  the  Pray- 
er of  Consecration  in  the  first  Book  of  Edward,  and 
partly  from  a  Collect,  transferred  to  this  place,  from 
the  Post-Communion  Service  of  the  present  Eng- 
lish Book. 

This  blending  of  petitions  from  two  different  Of- 
fices, has  been  the  cause  of  a  grammatical  inaccu- 
racy, in  the  part  of  the  invocation  where  we  be- 
seech God,  "  that  we,  and  all  others  who  shall  be 
partakers  of  this  holy  Communion,  may  worthily 
receive  the  most  precious  Body  and  Blood  of  thy 
Son  Jesus  Christ,  be  filled  wiih  thy  grace  and  hea- 
venly benediction,  and  made  one  body  with  him, 
that  he  may  dwell  in  them,  and  they  in  him."  It 
is  evidently  a  part  of  the  petition  that  "  we  "  ' 
"  may  worthily  receive,"  &c.  that  "  ice"  may  be 
"  made  one  body  "  with  Christ ;  and  this  construc- 
tion requires  the  consecutive  part  of  the  sentence 
to  be,  "  that  he  may  dwell  in  us  and  we  in  him." 
The  phraseology  of  the  Collect  is,  "  that  all  we, 
who  are  partakers,"  &c.  and  the  sentence  closes  at 
the  word  "benediction."  The  words  in  the  Pray- 
er of  Consecration  are  the  following ;  "  humbly 
beseeching  thee,  tnat  whosoever  shall  be  partakers 
of  this  Holy  Communion,  may  worthily  receive  the 
most  precious  Body  and  Bloude  of  thy  Sonne  Je- 
sus Christe,  and  be  fulfilled  with  thy  grace,  and 
heavenly  benediction,  and  made  one  body  with  thy 
Sonne  Jesus  Christe,  that  he  may  dwell  in  them, 
and  they  in  hym." 

So  great  an  alteration  in  the  Communion  Ser- 
vice might  have  been  expected  to  give  rise  to  much 
discussion  in  the  Convention.  But  Bishop  White 
assures  us,  (in  his  Memoirs,  p.  187)  that  no  con- 
siderable opposition  was  manifested  in  the  house 


338 


THE  COMMUNION. 


innumerable  benefits  procured  unto  us  by 

_^    ,  .       the   same.      And    we  most 

The  Invocation,  j^^^^j^^^  ^^^^^^^  ^j^^^^  q  ^^^j.. 

cifiil  Father,  to  hear  us ;  and,  of  thy  almi;^h- 
ty  goodness,  vouchsafe  to  bless  and  sanctify, 
with  thy  Word  and  Holy  Spirit,  these  thy 
gifts  and  creatures  of  bread  and  wine;  that 
Ave,  receivins:  them  according  to  thy  Son 
our  Saviour  Jesus  Christ's  holy  institution, 
in  remembrance  of  his  death  and  passion, 
may  be  partakers  of  his  most  blessed  Body 
and  Blood.  [77.)  And  we  earnestly  desire 
thy  fatherly  goodness,  mercifully  to  accept 
this  our  sacrifice  of  praise  and  thanksgiving  ; 
most  humbly  beseeching  thee  to  grant,  that 
by  the  jnerits  and  death  of  thy  Son  Jesus 
Christ,  and  through  faith  in  his  blood,  we, 
and  all  thy  whole  Church,  may  obtain  re- 
mission of  our  sins,  and  all  other  benefits 
of  his  passion.  And  here  we  offer  and 
present  unto  thee,  O  Lord,  ourselves,  our 
souls  and  bodies,  to  be  a  reasonable,  holy, 

of  Clerical  and  Lay  Deputies,  and  that,  in  the  other 
house,  Bishop  Seabury  had  the  alterations  much 
at  heart.  As  for  himself,  he  continues,  "without 
conceiving  with  some,  that  the  Service,  as  it  stood, 
was  essentially  defective,  he  always  thought  there 
was  a  beauty  in  those  ancient  forms,  and  can  dis- 
cover no  superstition  in  them.  If  indeed  they 
could  be  reasonably  thought  to  imply  that  a  Chris- 
tian minister  is  a  Priest,  in  the  sense  of  an  offerer 
of  sacrifice,  and  the  Table  is  an  Altar  and  the 
Elements  a  Sacrifice,  in  any  other  than  figurative 
senses,  he  would  have  zealously  opposed  the  ad- 
mission of  such  unevangelical  sentiments,  as  he 
conceives  them  to  be."  t.  c.  b. 

(77.)  We  behold  "  the  creatures  of  bread  and 
wine,"  and  we  know  them  to  be  as  yet  no  more. 
But  we  desire  they  may  be  made  to  us  "  the  body 
and  blood  of  Christ ;"  that,  although  they  remain 
in  substance  wliat  they  were,  yet  to  the  worthy  re- 
ceiver they  may  be  something  far  more  excellent, 
which  nothing  can  effect  but  that  word,  which 
made  all  things  out  of  nothing.  We  are  not  now 
begging  for  the  meat  that  porisheth,  but  for  that 
which  endureth  to  everlasting  life,  (John  vi,  27:) 
yet  we  ought  to  hope  he  will  grant  us  this  request, 
because  we  are  about  to  partake  of  this  ordinance, 
both  in  a  right  manner,  as  Christ  did  institute  it, 
and  to  a  right  end,  for  a  memorial  of  his  death. 
AVe  earnestly  desire  to  be  partakers  of  our  Saviour, 
and  in  this  manner  he  hath  chosen  to  communi- 
cate himself:  therefore  we  may  cheerfully  request, 
that  by  receiving  this  bread  and  wine,  which  he 
hath  chosen,  we  may  become  "partakers  of  his 
most  blessed  body  and  blood :"  for  St.  Paul  as- 
sures us,  the  bread  thus  blessed  is  the  communion 


and  living  sacrifice  unto  thee  ;  humbly  be- 
seeching thee,  that  we,  and  all  others  who 
shall  be  partakers  of  this  Holy.  Communion, 
may  worthily  receive  the  most  precious  Body 
and  Blood  of  thy  Son  Jesus  Christ,  be  filled 
with  thy  grace  mid  heavenly  benediction, 
and  made  one  body  with  him,  that  he  may 
dwell  in  them,  and  they  in  him.  And  al- 
though we  are  unwortliy,  through  our  mani- 
fold sins,  to  offer  tinto  thee  any  sacrifice ; 
yet  we  beseech  thee  to  accept  this  ourboun- 
den  duty  and  service,  not  weighing  our 
merits,  but  pardoning  our  offences  ;  through 
Jesus -Christ  our  Lord  :  by  whom,  and  with 
whoni,  in  the  unity  of  the  Holy  Ghost,  all 
honour  and  glory  be  unto  thee,  O  Father 
Almighty,  world  without  end.     Amen. 

IT  Then  shall  he  sung  a  Hijmn,  or  part  of  a 
Hymn,  from  the  Selection  for  the  Feasts  and 
Fasts,  (^c. 

T[  The7i  shall  the  Priest  first  receive  (78.)-  the 

or  communication  of  Christ's  body  :  there  needs  no 
real  change  in  the  substance  of  the  elements,  for 
this  participation  is-  not  by  sense,  but  by  faith. 

Dean  Comber. 

After  the  bread  and  wine  are  deputed,  by  holy 
prayer  to  God,  to  be  used  for  a  commemoration  of 
Christ's  death ;  though  they  do  not  cease  to  be 
what  they  were  before,  yet  they  begin  to  be  some- 
thing which  they  were  not  before  this  consecration ; 
that  is,  they  become  now  to  us  "  visible  signs  of 
an  inward  and  spiritual  grace  ;"  and  do  not  merely 
figure  to  us  the  breaking  of  Christ's  body,  and  the 
shedding  of  his  blood :  but  are  a  pledge  of  that  in- 
ward and  spiritual  grace  which  they  represent. 
What  that  grace  is,  we  are  taught  by  our  Cate- 
chism ;  when  it  tells  us,  that  it  is  "  the  body  and 
blood  of  Christ,  which  are  verily  and  indeed  re- 
ceived of  the  fal^hful  in  the  Lord's  Supper ;"  that 
is,  they  have  a  real  part  and  portion  given  them  in 
the  death  and  sufferings  of  the  Lord  Jesus,  Avhose 
body  was  broken  and  blood  shed,  for  remission  of 
sins.  They  truly  and  indeed  partake  of  the  virtue 
of  his  bloody  sacrifice,  whereby  he  hath  obtained 
an  eternal  redemption  for  us.  This  is  the  mean- 
ing of  partaking  of  his  body  and  blood  which  are 
here  communicated.  Bp.  Patrick. 

(78.)  The  holy  symbols  being  thus  consecrated, 
the  communicants  must  not  rudely  lake  every  one 
his  own  part ;  because  God,  who  is  the  master  of 
the  feast,  hath  provided  stewards  to  divide  to  every 
one  their  portion.  Some  persons  indeed  have  dis- 
liked the  ministers  delivering  the  holy  elements  to 
each  communicant ;  pretending  that  it  is  contrary 
to  the  practice  of  our  Saviour,  who  bid  the  apos- 
tles "  take  the  cup  and  divide  it  among  themselves." 


THE  COMMUNION. 


380 


Communion  in  both  kinds  himself,  and  proceed 
to  deliver  the  same  to  the  Bishops,  Priests,  and 
Deacons,  in  likemamier,  {if  any  be  present) 
and,  aftei-  that,  to  the  People  (79.)  also  in  or- 

But  one  would  think  that  any  one  that  reads  the 
context  would  perceive  that  this  passage  does  not 
relate  to  the  Eucharist,  but  to  the  paschal  supper ; 
since  it  appears  so  evidently  from  the  nineteenth 
and  twentieth  verses  of  the  same  chapter,  that  the 
sacrament  of  the  Lord's  supper  was  not  instituted 
till  after  that  cup  was  driink.  But,  as  to  the  man- 
ner ot  his  delivering  the  sacrament,  the  Scriptures 
are  wholly  silent;  and  consequently  we  have  no 
other  means  to  judge  what  it  was,  but  by  the  prac- 
tice of  the  first  Christians,  Avho  doubtless,  as  far  as 
was  convenient  and  requisite,  imitated  our  Saviour 
in  this  as  well  as  they  did  in  other  things  :  and 
therefore  since  it  was  the  general  practice  among 
them  for  the  minister  to  deliver  the  elements  to 
each  communicant,  we  have  as  much  authority 
and  reason  as  can  be  desired  to  continue  this  prac- 
tice still. 

2.  The  minister  therefore  that  celebrateth  "  is 
first  to  receive  the  Communion  in  both  kinds  him- 
self; then  to  proceed  to  deliver  the  same  to  the 
bishops,  priests,  and  deacons,  in  like  manner,"' 
(that  is,  in  both  kinds,)  "if  any  be  present,  (that 
they  may  help  the  chief  minister,"  as  the  old  Com- 
mon Prayer  has  it,  or  "him  that  celebrateth,  as  it  is 
in  the  Scotch  Liturgy.)  and  "  after  that  to  the  people 
also  in  order."  And  this  is  conson:int  to  the  prac- 
tice of  the  primitive  Church,  in  which  it  was  al- 
ways the  custom  of  the  clergy  to  communicate 
within  the  rails  of  the  altar,  and  before  the  Sacra- 
ment was  delivered  to  the  people.  Dean  Com.ber, 
Wheally.  And  herein  only  consists  the  true  dif- 
ference between  ecclesiastical  and  lay  communion ; 
and  not,  as  the  papists  pretend,  in  the  Clergy's  re- 
ceiving under  both  kinds,  and  the  cup  being  denied 
to  tlie  laity.  Archdeacon  Yardley. 

The  minister  is  here  ordered  first  of  all  to  receive 
the  Communion  in  both  kinds  himself,  before  he 
administers  it  to  the  people.  But  how,  or  in  what 
form  of  Avords,  he  shall  take  it  himself,  is  not 
said  ;  which  is  apt  to  produce  some  variety  of  ex- 
pression on  such  occasions.  Bishop  Cosins  indeed 
had  drawn  up  a  form,  which  all  the  clergy  were  to 
follow,  when  they  received  the  Communion  them- 
selves :  but  it  was  not  put  in  at  the  last  revisal. 
Archdeacon  Sharp. 
(79.)  Chrysostom  teaches,  that  '-'as  the  prayers, 
60  the  partaking  of  the  mysteries,  are  common  to 
the  people  with  the  priest."  Which  is  directly 
contrary  to  the  solitary  masses  of  the  papists, 
when  the  priest  only  takes  the  mysteries. 

Bp.  Cosins. 


der,  into  their  hands,  (80.)  all  decouily  kneel- 
ing: (81.)  and  when  he  delivereth  the  Bread, 
lie  shall  say, 
THE  [5ody  of  our    Lord   Jesus   Christ, 

(SO.)  We  have  the  unanimous  testimony  of  the 
fathers,  that  the  communicants  always  received 
the  elements  in  their  own  hands.  Cyril,  in  his 
fifth  Mystagogic  catechesis,  directs  the  communi- 
cant to  receive  tlie  body  of  Christ  in  the  hoflow 
part  of  the  right  hand,  which  he  advises  them  to 
support  with  the  left.  This  is  what  others  call  re- 
ceiving it  in  the  hands  placed  in  the  form  of  a 
cross.  During  the  corrupter  ages,  when  sacra- 
mental bread  and  wine  were  believed  to  be  the  ac- 
tual body  and  blood  of  Christ,  a  wafer  was  substi- 
tuted for  bread,  and  that  was  by  the  priest  put  in- 
to the  mouth  of  the  communicant,  that  no  particle 
of  the  body  of  Clirist  should  be  Avasted  or  lost. 
And,  lest  the  blood  should  be  spilt,  or  any  accident 
happen,  the  cup  was  totally  withheld  from  the 
laity.  At  the  Reformation  the  primitive  practice 
was  restored  and  the  Communion  in  both  kinds 
delivered  into  the  hands  of  the  people. 

Shepherd. 

(SI .)  No  posture  can  be  too  humble,  when  we  are 
to  receive  a  pardon  ;  and  a  pardon,  which  must 
deliver  us  from  death  eternal.  Bp.  Wilson. 

The  fir§t  part  of  these  words,  namely,  "  The 
body,"  or  the  blood  of  our  Lord  Jesus  Christ,  was 
the  only  form  used  in  St.  Ambrose's  time  at  the 
delivery  of  the  bread  and  wine,  to  which  the  re- 
ceivers answered,  "  Amen :"  both  to  express 
their  desire  that  it  might  be  Christ's  body  and 
blood  unto  them,  and  their  firm  belief  that  it  was 
so.  The  next  words,  "preserve  thy  body  and  soul 
unto  everlasting  life,"  were  added  by  St.  Gregory  ; 
and  these  with  the  former  were  all  that  were  to  be 
used  at  the  delivery  of  the  elements,  during  the 
first  Common  Prayer  Book  of  King  Edward  VL 
But  these  words,  I  suppose,  being  thought  at  that 
time  to  savour  too  much  for  the  "  real  presence  " 
in  the  Sacrament,  v/hich  was  a  doctrine  that  then  was 
thought  to  imply  too  much  of  transubstantiationtobe 
believed  ;  they  were  therefore  left  out  of  the  second 
book,  and  the'  following  words  prescribed  in  the 
room  of  them,  "  take  and  eat  this,"  &c.,  or  "  drink 
this,"  &c.,  as  in  the  latter  part  of  our  present  forms. 
But  these  on  the  other  side  reducing  the  Sacra- 
ment to  a  bare  eating  and  drinking  in  remembrance 
of  the  death  and  passion  of  our  Lord ;  they  were 
in  a  little  time  as  much  disliked  as  the  former. 
And  therefore,  upon  Queen  Elizabeth's  accession 
to  the  throne,  (whose  design  and  endeavotr 
Avas  to  unite  the  nation  as  much  as  she  could 
in  one  doctrine  and  faith,)  both  these  forms  were 
enjoined  to  be  used  (as  we  have  them  still)  to  sa- 


390 


THE  COMMUNION. 


(82.)  which  was  q:iven  for  thee,  preserve  thy 
body  and  sonl  imto  everlasting  life  :  Take 
and  eat  this  in  remembrance  that  Christ  died 
for  thee,  and  feed  on  him  in  thy  heart  by 
faith,  with  thanksgiving. 

Tl"  And  the  Ministc}'  whochlicereth  the  Cxip  (S3.) 
shall  sa7j, 

THE  Blood  of  our  Lord  Jesus  Christ, 
whitih  was  shed  for  thee,  preserve  tliy  body 
and  soul  unto  everlastinir  life  :  Drink  this 
in  remembrance  that  Christ's  blood  was 
shed  for  thee,  and  be  thankful.  (84.) 

IF  If  the  consecrated  Bread  and  Wine  he  spent 

tisfjr  both  parties.  Though  in  the  Scotch  Liturgy 
the  last  clause  was  again  thrown  out,  and  the  for- 
mer only  (which  was  prescribed  by  the  first  book) 
retained,  with  a  direction  to  the  receiver  to  say 
"  Amen :"  which  is  undoubtedly  the  most  agree- 
able to  the  primitive  practice,  and  to  the  true  notion 
of  the  Eucharist.  Wheatly. 

(S2.)  After  the  consecration  of  the  elements  ini- 
mediately  follow  the  reception  and  distribution  of 
thera  :  which  continue  still  in  their  natujtal  sub- 
stances of  bread  and  wine,  though  they  are  ehang- 
ged,  as  to  their  virtue  and  efficacy,  into  the  sacra- 
mental body  and  blood  of  Christ. 

Archdeacon  Yardley. 
While  the  minister  and  others  are  receiving  the 
Communion,  those  who  are  preparing  to  receive 
may  employ  the  time,  they  have  to  spare,  in  read- 
mg  some  appropriate  Scriptures,  and  meditations 
upon  them.  Bp.  Wilso7i. 

(83.)  Where  there  are  two  or  more  ministers 
present,  it  is  the  custom  for  the  chief  minister,  or 
for  him  that  consecrates,  to  administer  only  the 
bread,  and  for  another  to  follow  and  administer  the 
cup.  This  is  agreeable  to  an  old  rubric  in  King 
Edward's  first  Liturgy,  which  orders,  that  "  if  there 
be  a  deacon  or  other  priest,  then  shall  he  follow 
with  the  chalice  :  and  as  the  priest  ministereth  the 
Sacrament  of  the  body,  so  shall  he  (for  more  ex- 
pedition) minister  the  Sacrament  of  the  blood,  in 
form  before  written."  For  our  Church  does  not 
(with  the  Roman  Church)  rob  the  people  of  half 
the  Sacrament,  but  administers  to  the  laity  as 
well  as  the  clergy  under  "  both  kinds." 

Wheatly. 
Here  is  an  express  distinction  between  a  priest 
and  a  deacon,  who  by  the  ancient  canons  of  the 
Church  was  not  to  deliver  the  bread. 

Bp.  Cosins. 

(84.)  When  each  person  has  communicated,  let 

him  return  to  his   seat,  that  he  may  not  hinder 

others  from  coming  to  the  altar.     At  the  end  of 

the  service  he  will  find  proper  meditations,  where- 


before  all  have  communicated,  the  Priest  is  to 
consecrate  more,  according  to  the  Form  hejore 
prescribed  ;  beginning  at — All  glory  be  to  theej 
Almighty  Gfod — -and  ending  irith  these  words 
— Partakers  of  his  most  blessed  Body  and  Blood. 

^    When   all  have  communicated,  the  Minister 
shall  return  to  the  Lord^s  Table,  and  reverent- 
ly place  upon  it  what  remaineth  of  the  conse- 
crated elements,  covering  the  same  with  a  faiir^  -^ 
linen  cloth.  (85.)  /'^Jn' 

IT  The7i  shall  the  Minister  say  the  Lord^s  Pray- 
er, (86.)  the  People  repeating  after  him  every 
petition.  (87.) 

with  to  entertain  himself,  until  all  have  received 
the  Communion.  Bp.  Wilson. 

(85.)  Which  by  the  ancient  writers,  and  the 
Scotch  Liturgy,  in  which  the  rubric  first  appeared, 
is  called  the  "Corporal,"  from  its  being  spread 
over  the  body  or  consecrated  bread,  and  sometimes 
the  "  Pall,"  I  suppose  for  the  same  reason.  The 
institution  of  it  is  ascribed  to  Eusebius  bishop  of 
Rome,  who  lived  about  the  year  300.  And  that 
it  was  of  common  use  in  the  Church  in  the  fifth 
century',  is  evident  from  the  testimony  of  Isidore 
Peleusiota,  who  also  observes  that  the  design  of 
using  it  was  to  represent  the  body  of  our  Saviour  *- 
being  wrapped  in  fine  linen  by  Joseph  of  Arima-  i 
ihea.  Wheatly.       '^ , 

(86.)  Our  Saviour  concluded  this  feast  with  -^^ 
prayers  and  hymns,  (Matt.  xxvi.  30  ;  John  xvii.  1, 
&c ;)  and  all  Churches  have  followed  his  exam- 
ple :  and,  if  we  rise  not  from  our  common  meals 
without  prayer  and  thanksgiving,  surely  we  must 
more  solemnly  use  them  before  Ave  depart  from  the 
Lord's  table.  And  the  first  part  of  this  office  is  the 
Lord's  prayer ;  it  being  very  fit,  that  after  we  have 
received  our  Saviour  into  our  hearts,  the  first  words 
we  speak  should  be  his  ;  to  as  many  as  receive 
him,  he  gives  power  to  become  the  sons  of  God. 
John  i.  12.  Wherefore  we  may  now,  on  good 
grounds,  call  God,  "  Our  Father,"  and  are  obliged 
to  desire  his  name  may  be  "  hallowed"  and  praised 
for  all  his  kindness  towards  us  :  and  if  we  everbe 
in  a  fit  posture  to  wish  his  "kingdom"  may  "come," 
it  is  now  when  we  have  made  our  peace  with  him: 
we  have  now  such  assurances  that  he  always  wills 
that  which  is  for  our  good,  that  with  entire  submis- 
sion we  may  say,  O  Lord,  not  my  "  will,"  but  thine 
"be  done:"  he  hath  given  us  heavenly  bread  to 
feed  our  souls,  and  so  we  need  not  question  but  he 
will  "  give  us"  every  day  "  our  daily  bread"  to  sus- 
tain our  natural  life :  we  have  set  forth  the  memory 
of  that  great  propitiation,  and  now  by  the  virtue  ot 
that  sacrifice  we  may  cheerfully  ask  the  "  forgive- 
ness of  our  trespasses,"  and  shall  prevail  the  soon' 


THE  COMMUNION. 


391 


OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation;  But  deliver  us  from  evil : 
For  thine  is  the  Kingdom,  and  the  Power, 
and  the  Glory,  for  ever  and  ever.     Amen, 


^ 


IT  After  shall  he  said  as  follow eth :  (88.) 


ALMIGHTY  and  overliving  God,  we 
most  heartily  thank  thee,  for  that  thou  dost 
vouchsafe  to  feed  us  who  have  duly  receiv- 
ed these  holy  Mysteries,  with  the  spiritual 
food  of  the  most  precious  Body  and  Blood 
of  thy  Son  our  Saviour  Jesus  Christ ;  and 
dost  assure  us  thereby  of  thy  fjxvour  and 
■     goodness  towards  us  ;  and  that  we  are  very 

er,  because  ia  this  feast  of  charity  "we"  have 
"  forgiven"  all  them  that  have  "  trespassed  against 
us :"  we  have  vowed  to  forsake  all  evil  ways,  and 
so  may  reasonably  desire  to  "  be  kept"  from 
"  temptation,"  and  "  delivered"  from  all  kind  of 
"  evil ;"  and  as  well  with  respect  to  v/hat  he  hath 
done  for  us  already,  as  to  our  hopes  of  his  hearing 
these  requests,  we  must  conclude  with  the  Doxolo- 
gy,  and  acknowledge  that  his  is  "the  kingdom, 
power,  and  glory,"  both  now  and  "  forever,  Amen." 

Dean  Comber. 
It  was  the  institution  of  Christ  and  his  apostles, 
according  to  St.  Jerome,  that  the  Lord's  prayer  was 
said  at  the  celebration  of  the  Sacrament:  and  it 
seems  from  St.  Ambrose  and  St.  Austin,  that  by 
the  Church  it  has  been  ever  used  in  this  place. 

Bj).  Cosins. 
(87.)  So  says  the  rubric.  Andif  the  Church  did 
ever  devise  a  thing  fit  and  convenient,  what  more 
than  this  ?  that  when  together  we  have  all  receiv- 
ed those  heavenly  mysteries,  wherein  Christ  im- 
parts himself  to  us,  and  gives  visible  testification  of 
our  blessed  communion  with  him,  we  should  in 
hatred  of  all  heresies,  factions,  and  schisms,  de- 
claredly approve  ourselves  united  as  brethren  in 
one,  by  offering  up  with  all  our  hearts  and  tongues, 
that  most  effectual  prayer,  "  Our  Father,"  &c. ;  in 
which  we  profess  ourselves  sons  of  the  same  Fa- 
ther, and  in  which  we  pray  for  God's  pardon,  no 
otherwise  than  as  we  forgive  those  that  trespass 
against  us:  for  which  cause  communicants  have 
ever  used  it,  and  we  at  that  time  do  shew  we  use 
,  ^  it,  yea,  every  syllable  of  it,  as  communicants^  say- 
1^  ing  it  together  with  one  consent  and  voice. 

,^  Bp.  Sparrow. 

"t'  (88.)  After  the  Lord's  Prayer,  the  priest  offers 
up  the  sacrifice  of  the  holy  eucharist,  or  the  sacri- 
fice of  praise  and  thanksgiving   for    the   whole 


members  incorporate  in  the  mystical  body 
of  thy  Son,  which  is  the  blessed  company  ot 
all  faithful  people;  and  are  also  heirs 
through  hope  of  thy  everlasting  kingdom,  by 
the  merits  of  the  most.precioiis  death  and 
passion  of  thy  dear  Son.  And  we  most 
humbly  beseech  thee,  O  heavenly  Father, 
so  to  assist  us  with  thy  grace,  that  we  may 
continue  in  that  holy  fellowship,  and  do  all 
sucli  good  works  as  thou  hast  prepared  for 
us  to  walk  in,  through  .Tesus  Christ  our 
Lord  ;  to  whom  with  thee  and  the  Holy 
Ghost,  be  all  honohrand  glory,  world  with- 
out end.     Amen.    ' 

IT  Then  shall  be  said  orsung^,  (89.)  all  standing^ 
Gloria  in  excelsis,  or  some  proper  Hymn  from 
the  Selection. 

GLORY  be  to  God  on  high,  and  on  earth 

Church,  as  in  all  old  Liturgies  it  is  appointed  ;  and 
together  with  that  is  offered  up  that  most  accepta- 
ble sacrifice  of  ourselves,  souls  and  bodies,  devoted 
to  God's  service.  Bp.  Sparrow. 

(89.)  This  is  commonly  called  the  angelical 
hymn ;  wherein  the  ecclesiastical  hierarchy  does 
admirably  imitate  the  heavenly,  singing  that  at  the 
sacrament  of  his  body,  which  the  angels  did  at  the 
birth  of  his  body.  And  as  good  reason  there  is, 
to  sing  this  for  Christ's  being  made  "  one  with  us" 
in  the  Sacrament,  as  for  his  being  made  "  one  of 
us"  at  his  birth:  and  if  ever  we  be  fit  to  sing  this 
angel's  song,  it  is  then,  when  we  draw  nearest  to 
the  estate  of  angels,  namely  at  the  receiving  of  the 
Sacrament.  Bp.  Sparroxc. 

After  such  high  favours,  and  such  great  blessings 
received,  it  is  fit  and  necessary  we  should  express 
our  joy  ;  and  how  can  we  welcome  our  Saviour 
into  our  hearts  more  properly  than  by  the  hymn 
which  the  angels  welcomed  him  into  the  world 
withal,  (Luke  ii.  14;)  and  by  that  descent  the 
primitive  doctors  made  upon  it,  to  suit  it  to  this  or- 
dinance, where  it  hath  been  sung  in  all  Churches 
from  the  beginning.  Dean  Comber. 

To  conclude  this  office  v/ith  an  hymn  is  so  di- 
rect an  imitation  of  our  Saviour's  practice,  that  it 
hath  ever  been  observed  in  all  Churches  and  ages. 
And  though  the  forms  may  differ,  yet  this  is  as 
ancient  as  any  now  extant.  The  former  part  of  it 
is  of  an  heavenly  original,  being  sung  by  angels 
at  our  Saviour's  nativity  ;  and  was  from  thence 
transcribed  into  the  oriental  Liturgies,  especially 
St.  James's,  where  it  is  thrice  repeated.  The  lat- 
ter part  of  it  is  ascribed  to  Telesphorus  about  the 
year  of  Christ  139 ;  and  the  whole  hymn,  with  very 
little  difference,  is  to  be  found  in  the  apostolical 
Constitutions,  and  was  estabhshed  to  be  used  in 
the  Church-service  bv  the  fourth  council  of  Toledo 


392 


THE  COMMUNION. 


peace,  good-will  towards  men.  We  praise 
thee,  we  bless  thee,  (90.)  we  worship  thee, 
we  glorify  thee,  we  give  thanks  to  thee  for 
ihy  great  glory,  O  Lord  God,  heavenly 
King,  God  the  Father  Almighty. 

O  Lord,  the  only  begotten  Son,  (9L)  Je- 
sus Christ ;  O  Lord  God,  Lamb  of  God^ 
Son  of  the  Father,  that  talccst  away  the  sins 
of  the  world,  have  mercy  upon  us.  Thou 
that  takest  away  the  sins  of  the  world,  have 
mercy  upon  us.  Thou  that  takest  away  the 
sins  of  the  world,  receive  our  prayer.     Thou 

about  a  thousand  years  ago.  In  the  present  Roman 
missal  it  siands  in  the  beginning  of  this  office,  as 
it  does  also  in  the  first  Common  Prayer  of  King 
Edward  VI,  where  it  immediately  follows  the 
"  Collect  for  purity  ;"  though  it  now  appears  to  be 
placed  much  more  properly  at  the  close  of  the  Com- 
munion, when  every  devout  communicant  being 
full  of  gratitude,  and  longing  for  an  opportunity  to 
pour  out  his  soul  in  the  praises  of  God,  cannot  have 
a  more  solemn  and  compact  form  of  words  to  do  it 
in  than  his.  In  the  Greek  Church  it  makes  a  con- 
stant part  of  the  morning  devotions,  as  well  upon 
ordinary  days,  as  upon  Sundays  and  holy  days ; 
only  with  this  difference,  tliat  upon  ordinary  days 
it  is  only  "  read,"  whereas  upon  more  solemn  times 
it  is  appointed  to  be  sung. 

Dean  Comber,  Wheatly. 

(90.)  We  are  taught  with  many  words  to  ex- 
press our  gratitude  and  joy,  in  imitation  of  those 
celestial  hymns  recorded  in  the  Revelation,  (vii. 
12;  V.  13:)  as  also  because  every  word  here  used 
is  highly  pertinent,  and  hath  its  peculiar  significa- 
tion. We  "praise"  God,  by  setting  forth  his 
greatness  ;  we  ''  bless"  him,  by  declaring  his  good- 
ness: we  "glorify"  him  with  our  mouths  ;  we  "give 
him  thanks"  with  our  hearts,  "  for"  the  great  glory," 
which  he  hath  gotten  to  himself  by  these  his  mer- 
cies towards  us.  And  further  the  adding  of  so 
many  words  well  expresses  the  vehemency  of  our 
affections,  and  shews  that  we  are  ful!  of  admiration 
and  delight.  Dean  Comber. 

(91.)  As  the  Father  is  the  primary  object,  so  the 
Son  is  the  subject  of  the  angelic  praises:  where- 
fore we  here  glorify  him,  who  is  remembered  and 
represented,  given  by  God,  and  received  by  us,  in 
this  mystery.  And,  repeating  all  the  names  be- 
longing to  his  person,  to  his  nature,  and  his  offices, 
we  thereby  declare  the  majesty  and  glory,  the  mer- 
cy and  goodness,  of  him  whom  we  have  now  ac- 
cepted for  our  Lord  and  King.  And,  whilst  we  are 
setting  out  his  glories,  we  also  invoke  him  by  all 
these  honojjrable  and  endearing  names,  that  he 
will  employ  his  power,  his  interest,  and  merits,  to 
make  our  persons  and  our  prayers  acceptable. 

Dean  Comber. 


that   sittest  at  the  right  hand  of  God  the 
Father,  have  mercy  upon  us. 

For  thou  only  art  holy ;  (92.)  thou  only 
art  the  Lord ;  (93.)  thou  only,  O  Christ, 
with  the  Holy  Ghost,  art  most  high  in  the 
glory  of  God  the  Father.     Amen.  j, 

IT  Then  the  Priest  (the  Bishop  if  he  be  present) 
(94.")  shall  let  thevi  depart  with  this  blessing: 
■    (95.) 

THE  peace  of  God,  which  passeth  all 
understanding,  keep  your  hearts  and  minds 


(92.)  Those  that  overcome  the  beast,  and  sing 
the  song  of  Moses  and  the  Lamb,  use  this  amongst 
other  expressions,  "  For  thou  only  art  holy/"  (Rev, 
iv.  4.)  These  words  we  here  apply  to  our  Sa- 
viour, as  distinguished,  not  personally,  but  essen- 
tially :  that  is,  not  as  he  is  the  second  Person  of 
the  Trinity,  for  God  the  Father,  and  God  the  Holy 
Ghost,  are  also  as  holy  as  God  the  Son,  and  all 
Three  together  are  the  only  holy  One;  but  as  he 
is  a  Being  uncreated  and  infinitely  excellent  above 
all  other  beings  ;  as  he  is  God  himself,  and  for  that 
reason  supremely  holy,  or  the  only  holy  one. 

Dr.  Bennet. 

(93.)  God  is  called  "  the  blessed  and  only  Po- 
tentate," (1  Tim.  vi.  15;)  that  is,  the  only  Lord: 
and  consequently  this  appellation  belongs  to  our 
Saviour  Christ,  as  he  is  God,  in  the  same  sense  as 
he  is  the  only  holy  One :  namely,  not  personally, 
but  essentially.  Dr.  Bennet. 

There  are  indeed  holy  angels  and  saints;  and 
there  are  lords  many^(l  Cor.  viii.  5.)  Yet  none 
of  these  have  a  propriety  in  this  title,  because  their 
holiness  is  imperfect  and  derived  :  only  Jesus  is 
holy  in  and  of  himself,  and  of  his  holiness  all  others 
do  receive.  "  He  is  holy  and  hallowed,  because  he 
halloweth  and'  sanctifieth  us,"  as  the  Liturgy  of  St. 
James  paraphraseth.  "  He  only  is  the  Lord,"  saith 
St.  Augustine,  "who  hath  no  other  Lord  above 
him."  For  he  only  with  the  Holy  Ghost  is  equal 
to  the  Father,  "  God  blessed  for  ever."  And  this 
is  the  reason,  why  we  exalt  him  so  highly,  and 
pass  by  the  mediation  of  saints  and  angels;  be- 
cause  none  is  so  holy,  none  so  mighty,  none  so 
high  in  the  favo^ir  of  God,  nor  none  so  gracious  and 
loving  to  us,  as  Jesus  is.  This  we  acknowledge 
therefore  with  all  possible  joy  and  triumph  ;  and  it 
is  a  mighty  rejoicing  to  our  spirits,  that  he,  who 
hath  given  himself  for  us,  and  is  come  to  dwell  with 
us,  is  so  high  and  magnificent.      Dean  Comber. 

(94.)  The  people  were  always  dismissed  from 
this  ordinance  by  a  solemn  blessing  pronounced  by 
the  bishijp  if  present,  or,  in  his  absence,  by  the 
priest :  and  none  were  allowed  to  depart  till  this 
was  given  by  the  one  or  the  other.        Wheatbj. 

This  benediction  is  a  peculiar  of  the  bishop's  of- 


C- 


THE  COMMUNION. 


393 


Q 


fice,  if  present;  because,  "the  less  is  blessed  of 
the  greater."  Heb.  vii.  7.  UEstrange. 

(95.)  Our  liOrd  took  his  leave  of  his  disciples 
with  a  blessing,  (Luke  xxiv.  50;)  and  the  blessing 
he  left  them  was  his  peace,  (John  xiv.  27  ;)  the 
form  of  giving  which  is  set  down  by  St.  Paul, 
(Philip  iv.  7  ;)  from  whom  the  primitive  Church 
took  this  form,  ordering  the  bishop  (if  present)  to 
pronounce  it,  and  all  to  stay  till  this  blessing  was 
given,  which  is  a  solemn  desire  that  the  peace  of 
God  may  remain  in  us,  and  his  blessing  upon  us 
for  ever.  Dean  Comber. 

Our  final  blessing  is  taken  out  of  Scripture. 
The  former  part  is  evidently  borrowed  from  St. 
Paul ;  and  the  latter  is  a  Christian  paraphrase,  or 
rather  summary,  of  the  form  originally  delivered  to 
Moses.  Numb.  vi.  22—25.  St.  Paul,  after  direct- 
ing us  to  address  God  in  prayer  and  supplication 
with  thanksgiving,  immediately  adds,  "And  the 
peace  of  God,  which  passeth  all  understanding, 
shall  keep  your  hearts  and  minds  through  Christ 
Jesus."  The  words  of  St.  Paul,  had  they  been 
purposely  designed,  could  scarce  have  been  better 
suited  to  form  a  conclusion  for  this  office.  We 
have,  according  to  his  direction,  offered  up  prayers, 
supplications,  and  thanksgivings  to  the  divine  Ma- 
jesty, and  before  our  departure  the  minister  of 
Christ  pronounces  upon  us  the  blessing  of  peace. 

This  benediction  of  the  priest  is  not  to  be  con- 
sidered merely  as  a  prayer.  It  is  likewise  an  abso- 
lution ;  an  assurance  of  blessing  and  of  peace  :  for 
God  himself  will  bless  those,  that  are  duly  qualified 
to  receive  the  sacerdotal  blessing ;  and  the  bene- 
dictions and  absolutions,  which  the  ambassadors  of 
Christ  ministerially  pronounce  upon  earth,  will  be 
ratified  in  heaven.  Shepherd. 

The  blessing  was  so  highly  estimated  in  the 
primitive  times,  that  none  durst  go  out  of  the 
Church,  till  they  had  received  it.  And  when  they 
reteived  it,  they  knelt  or  bowed  down  their  heads. 
This  was  done  in  imitation  of  the  Jewish  manner, 
which  is  thus  described :  "  When  the  service  was 
finished,  the  high-priest  lifted  up  his  hands  over 
the  Congregation  to  give  the  blessing  of  the  Lord 
with  his  lips;  and  they  bowed  themselves  to  wor- 
ship the  Lord,  that  they  might  receive  the  blessing 
from  the  Lord,  the  Most  Higlj'."  Ecclus.  i.  21. 
Thus  did  the  Jews  :  for  they  considered  it  as  the 
blessing,  not  of  man,  but  of  God.  They  had  in- 
deed his  express  promise  for  it,  when  given  in  the 
public  worship.  "  And  the  Lord  spake  unto  Moses, 
saying,  Speak  to  Aaron  and  his  sons,  saying,  On 
this  wise  shall  ye  bless  the  children  of  Israel :  The 
Lord  bless  thee,"  and  so  on,  (Numb.  vi.  22,  23:) 
"  and  they  shall  put  my  name  upon  the  children  of 
Israel,  and  I  will  bless  them." 
•  The  same  authority  to  bless,  yea,  and  greater  au- 
50 


thority  than  this,  seems  to  be  given  to  the  minis- 
ters of  the  Gospel.  "  For  iqto  whatsoever  house 
•they  shall  enter,  and  shall  say,  Peace  be  to  this 
house ;  if  the  son  of  peace  be  there,"  that  is,  ac- 
cording to  interpretation,  if  he,  that  dwells  there, 
does  not  hinder  it  by  his  wickedness,  or  reject  it 
through  unbehef,  "  then  their  peace  shall  be  upon 
him."  If  not,  if  he  be  not  capable  nor  worthy  of 
their  blessing,  "  it  shall  turn  to  them  again.'"  Luke 
X.  6.  And  if  this  virtue  be  annexed  to  the  bless- 
ing of  the  bishop  or  priest,  so  as  to  go  and  come 
with  it,  when  bestowed  upon  a  private  house  ;  how 
much  more,  when  dispensed  in  the  house  of  God, 
in  his  name  and  by  his  command,  over  the  holy 
congregation.  As  many  of  them  doubtless  as  are 
"  sons  of  peace,"  as  are  capable  and  desirous  there- 
of, upon  them  shall  the  blessing  of  the  minister 
rest,  but  from  them  that  are  not,  that  either  neglect 
or  reject  it,  "  his  blessing  shall  turn  to  him  again." 

Dr.  Bisse. 
Here,  before  we  conclude  the  office,  let  us  reflect 
upon  the  admirable  contrivance  of  it,  and  the  beau- 
tiful harmony  and  order  of  its  parts.  After  we  have 
premised  the  Lord's  Prayer,  the  Collect  that  follows 
it,  the  Commandments,  the  Collect  for  the  day, 
the  Epistle,  and  the  Gospel,  which  are  as  it  were 
the  introduction  to  this  solemnity  ;  we  afterwards 
proceed  to  the  offertory  or  contribution  of  our  alms. 
And  indeed  it  highly  becomes  us,  when  we  ap- 
proach the  holy  table  to  partake  of  God's  unspeak- 
able kindness  towards  lost  mankind,  to  prepare  our 
way  by  liberality  to  the  poor,  that  is,  to  our  Saviour 
himself:  for  he  accepts  of  what  we  give  to  his  dis- 
tressed servants  as  a  mercy  shewn  to  his  own  per- 
son. Then  we  offer  the  excellent  prayer  for  the 
Church  militant,  than  which  nothing  can  more  et'- 
fectually  express  our  most  fervent  charity  towards 
all  our  fellow  christians.  By  these  steps  we  as- 
cend to  the  divme  mystery,  and  enter  upon  the 
sublimer  parts  of  the  office.  Our  hearts  being  rais- 
ed to  the  highest  pitch  of  religious  fervor  by  the  ex- 
hortation and  the  short  address  annexed  to  it,  we 
pour  forth  a  most  pathetic  form  of  confession,  con- 
taming  also  an  earnest  petition  for  pardon  ;  and  for 
the  assistance  of  God's  grace  in  order  to  our  great- 
er spiritual  improvement  for  the  future.  Upon  this 
the  priest  pronounces  the  Absolution;  and,  to 
strengthen  our  hope,  adds  divers  comfortable  texts 
of  holy  Scripture.  Being  thus  filled  with  the  sense 
of  God's  infinite  mercy,  and  exalted  almost  to  rap- 
ture, and  ecstacy,  we  immediately  break  forth  into 
a  seraphic  hymn  of  praise  and  thanksgiving.  Then 
we  acknowledge  our  own  unworthiness  to  taste  of 
his  holy  feast,  and  humbly  beseech  God  to  make 
us  worthy  communicants ;  and  so,  the  elements 
being  consecrated,  we  partake  of  them.  Then  we 
offer  up  the  Lord's  prayer,  which  is  the  badge  of 


394 


THE  COMMUNION. 


y^ 


ill  the  knowledore  and  love  of  God,  and  of 
his  Son  Jesus  Christ  our  Lord  :  And  the 
blessins:  of  God  Ahn'ghty,  the  Father,  the 
Son,  and  the  Holy  Ghost,  be  amongst  you, 
and  remain  with  you  always.     Amen. 

1[  Collects  that  may  he  said  after  the  Collects  of 
Morning  or  Evening  Prayer,  (96.)  or  Com- 
munion, at  the  discretion  of  the  Minister. 

ASSIST  US  mercifully,  O  Lord,  (97.)  in 
these  our  supplications  and  prayers ;  and 
dispose  the  way  of  thy  servants  towards  the 
attainment  of  everlasting  salvation  ;    that 

our  discipleship :  and  having  returned  thanks  for 
the  inestimable  blessing  of  the  holy  eucharist,  and 
subjoined  the  angelic  hymn,  than  which  nothing 
can  be  more  sublime  and  heavenly,  together  with 
one  or  more  shcrt  collects  at  the  discretion  of  the 
minister,  we  are  dismissed  with  a  solemn  blessing. 

Dr.  Btnnet. 
Thus  we  have  gone  through  our  public  service 
from  the  one  end  to  the  other,  from  the  Exhortation 
to  the  Blessing  :  and  we  may  well  close  with  that 
exclamation  of  the  prophet  concerning  Sion,  "  How- 
great  is  its  goodness,  and  how  great  is  its  beauty  !" 
And  we  ought  not  to  omit  that  memorable  testimo- 
ny, worthy  not  only  to  be  fixed  upon  record,  but  to 
be  engraven  on  the  Jiorns  of  the  altar,  which  was 
given  to  our  Common  Prayer  by  the  King  and  Par- 
liament in  that  Act,  which  established  the  use  of 
it :  "  That  it  w^as  by  the  aid  of  the  Holy  Ghost 
with  uniform  agreement  concluded  and  set  forth." 

Dr.  Bisse. 
(96.)  Lest  there  should  beany  thing  left  unasked 
in  this  excellent  office,  the  Church  hath  added  six 
Collects  more  to  be  used  at  the  minister's  discre- 
tion ;  concerning  which  it  may  be  observed,  that  they 
are  plain  and  comprehensive,  and  that  almost  every 
sentence  of  them  is  taken  out  of  the  Bible  ;  and 
they  are  as  proper  to  be  joined  to  any  other  office 
as  this.  Wheatly. 

The  titles  are  here  given,  that  it  may  be  known 
on  what  occasions  to  use  them :  and  doubtless,  if 
devout  affections  be  brought  with  them,  they  may 
be  useful  to  us  all,  and  accepted  by  our  heavenly 
Father.  The  first  is  a  prayer.  For  safety  in  all  world- 
ly changes :  the  second,  For  the  preservation  of 
our  souls  and  bodies  :  the  third.  For  a  blessing  on 
God's  word  :  the  fourth,  For  direction  and  success 
in  all  our  undertakings :  the  fifth,  For  excusing  the 
defects  of  our  former  prayers :  the  last.  For  the  ac- 
ceptance of  all  the  rest  of  our  supplications. 

Dean  Comber. 
(97.)  In  tne  Latin  it  is,  "  Adesto,  Domine,  sup- 
plicationibus  nostris."     So  that  to  ''  assist  merci- 
fully in  prayers"  is  to  be  mercifully  present  at  them, 
or  to  be  mercifully  present  with  those  who  offer 


among  all  the  changes  and  chances  of  this 
mortal  life,  (98.)  they  may.  ever  be  defended 
by  thy  most  gracious  and  ready  kelp,  through 
Jesus  Christ  our  Lord.     Amen. 

GRANT,  we  beseech  thee,  Almighty  God, 
(99.)  that  tlie  words  which  we  have  heard 
this  day  with  our  outward  ears,  may, 
through  thy  grace,  be  so  grafted  inwardly  in 
our  hearts,  that  they  may  bring  forth  in  us 
the  fruit  of  good  living  ;  to  the  honoijr  and 
praise  of  thy  name,  through  Jesus  Ciifist  our 
Lord.     Amen. 

DIRECT  us,  O  Lord,  (1.)    in   all  our 

them.  Now  God  is  then  said  to  be  so  present  when 
he  hears  and  receives  them  graciously.  And  ac- 
cordingly our  Church  translates,  '•  Adesto  piis  Ec' 
clesise  tuse  precibus,"  in  the  Collect  for  the  twenty- 
third  Sunday  after  Trinity,  thus,  "  Be  ready,  we  be- 
seech thee,  to  hear  the  devout  prayers  of  thy  Church." 
And  in  the  Collect  for  the  first  Sunday  after  Trinity, 
"adesto  propitius  invocationibus  nostris"  is  ren- 
dered, "mercifully  accept  our  prayers." 

Dr.  Bennet. 

(98.)  Some  have  objected  against  this  phrase,  as 
implying  somewhat  irreligious.  But  our  Saviour 
hath  not  scrupled  to  say,  '•  And  by  chance  there 
came  down  a  certain  priest  that  way^'  Luke  x.  31. 

Abp.  Seeker. 

When  we  apprehend  any  danger  by  reason  of 
the  sudden  changes,  and  sad  accidents  to  which 
we  and  all  the  world  are  liable,  there  are  two  main 
particulars  which  we  are  to  beg  of  God  for  our  se- 
curity. First,  that  he  will  always  assist  our  pray- 
ers. Secondly,  that  he  will  direct  us  toward  the 
right  end.  For  so  long  as  we  can  pray  fervently, 
and  are  going  on  in  the  right  course  to  heaven,  we  , 
are  in  no  danger  whatsoever  may  happen. 

Dean  Comber. 

(99.)  This  short  Collect  is  of  excellent  use,  after 
the  Sermon  or  Lessons  in  public,  as  also  when  the 
Scripture  hath  been  read  in  private.  And  because 
it  is  not  the  hearing  of  God's  word  with  our  ears^ 
but  the  engrafting  in  our  hearts,  (James  i.  21.) 
which  makes  it  powerful  to  our  salvation,  we  ought 
always  after  it  to  pray  as  here :  first,  that  it  may 
take  root  in  our  hearts ;  secondly,  that  it  may  spring 
forth  in  our  lives.  Dean  Comber. 

(1.)  If  we  acknowledge  God's  providence,  we 
must  undertake  nothing  till  we  have  first  asked  his 
counsel  to  direct  us,  and  as  we  go  on  Ave  must  call 
for  his  assistance  to  further  us,  and  when  we  have 
done,  we  must  wait  for  his  blessing  to  crown  all 
with  success;  all  which  we  are  taught  to  do  in  this 
compendious  and  pious  form,  v.'hich  is  never  un- 
seasonable but  very  fit  to  be  used,  especially,  in  the 
morning,  before  we  begin  to  work. 

Dean  Comber.  J 


THE  COMMUNION. 


395 


doings,  with  thy  most  gracious  favoiir,  and 
further  us  with  thy  continual  help  ;  that  in 
all  our  works  begun,  continued,  and  ended 
in  thee,  we  may  glorify  thy  holy  name  ; 
and  finally,  by  thy  mercy,  obtain  everlasting 
life,  through  Jesus  Christ  our  Lord.  Amen. 

ALMIGHTY  God,  the  fountain  of  all 
wisdom,  (2.)  who  knowest  our  necessities 
before  we  ask,  and  our  ignorance  in  asking  ; 
we  beseech  thee  to  have  compassion  upon 
our  infirmities  ;  and  those  things  which  for 
our  un worthiness  we  dare  not,  and  for  our 
blindness  we  cannot  ask,  vouchsafe  to  give 


us,   for  the  worthiness  of  thy  Son  Jesus 
Christ  our  Lord.     Amen. 

ALMIGHTY  God,  who  hast  promised 
(3.)  to  hear  the  petitions  of  those  who  ask  in 
thy  Son's  name ;  we  beseech  thee  merci- 
fully to  incline  thine  ears  to  us  who  have 
now  made  our  prayers  and  supplications 
unto  tliee ;  and  grant,  that  those  things 
which  we  have  faithfnlly  asked  according  to 
thy  will,  may  effectually  be  obtained,  to  the 
relief  of  our  necessity,  and  to  the  setting 
forth  of  thy  glory,  through  Jesus  Christ  our 
Lord.     Amen. 


•H  Upon  the  Simdmjs  and  other  Holy  Days  {if  there  he  no  Sermon  or  Communion)  shall 
be  said  all  that  is  appointed  at  the  Conimiinion.  unto  the  end  of  the  Gospel,  conclud- 
ing with  the  Blessing.  (4.)'  And  if  any  of  the  consecrated  Bread  and  Wine  re- 
inain  after  the  Communion,  it  shall  not  he  carried  out  of  the  Church  ;  hut  the  Minis- 
ter and  other  Communicants  shall,  immediately  after  the  Blessing,  reverently  eat  and 
drink  the  same. 


(2.)  When  St.  Paul  had  asked  all  he  could  for 
his  Ephesians,  he  commits  them  to  him,  that  was 
able  to  do  more  for  them,  than  he  could  ask  or 
think.  And  from  thence  we  have  taken  this  sup- 
pletory  prayer  :  being  very  proper  for  the  beginning 
or  ending  of  public  or  private  supplications ;  be- 
cause it  sets  before  us,  first,  the  incomparable  wis- 
dom of  God :  secondly,  our  own  imperfections :  and 
thence  deduceth,  1.  a  general  petition  for  compas- 
sion, as  to  all  the  defects  of  our  prayers  ;  2.  a  particu- 
lar request  for  the  adding  of  that  which  we  omitted. 

This  prayer  is  very  proper  to  be  said  to  ourselves, 
when  w^e  kneel  down  at  our  first  coming  into  the 
Church,  to  prayers.  Dean  Comber. 

(3.)  There  are  three  qualifications  of  an  accepta- 
ble prayer.  1.  That  it  be  made  in  Christ's  name^ 
<7/^/  John  xiv.  13;  xvi.  23.  2.  That  it  be  agreeable  to 
A  God's  will.'  1  John  v.  14.  3.  That  it  be  asked  in 
^  faith/  Matt.  xxi.  22;  James  v.  15.  Now  because 
it  were  imprudent  to  expect  to  be  heard  upon 
other  terms,  the  Church  hath  here  put  them  all  to- 
gether in  this  finishing  prayer,  which  is  very  pro- 
perly used  after  any  of  our  prayers,  especially  the 
common  prayers,  which  if  we  have  said  in  faith, 
we  are  sure  the  petitions  are  according  to  God's  will, 
and  made  in  the  name  of  Christ.  Dean  Comber. 

(4.)  The  following  Communication,  in  relation 
to  the  construction  of  this  Rubric,  was  made  by 
the  Bishops  to  the  house  of  Clerical  and  Lay  De- 
puties, at  the  General  Convention  held  in  Philadel- 
phia, 1821.  T.  c.  B. 

'•'  The  house  of  bishops  being  informed  of  what 
they  consider  as  a  great  misunderstanding,  in 
various  places,  of  the  rubric  at  the  end  of  the  com- 
munion service,  think  it  their  duty  to  declare  their 
sense  of  the  same,  and  to  communicate  it  to  the 
ho.ise  of  clerical  and  lay  deputies. 


In  the  Common  Prayer  Book  of  the  Church  of 
England,  the  words  in  the  parenthesis  are — '*  if 
there  be  no  Communion."  In  the  revieiv  of  1789, 
it  was  put — "  if  there  be  no  sermon  or  communion  " 
— and  this  has  been  interpreted  to  mean,  that  if 
there  be  a  sermon,  what  has  been  called  the  anti- 
communion  service  is  to  be  omitted — Against  this 
construction  the  bishops  object  as  follows — 

1st.  The  construction  rests  on  inference  ;  dedu- 
ced in  contrariety  to  the  positive  direction — "  Then 
shall  follow  the  sermon."  Had  an  exception  been 
intended,  it  would  doubtless  have  been  expressed 
positively,  as  in  other  rubrics.  Further;  the 
rubric  in  question  prescribes,  that  "  when  there  is 
a  communion,  the  minister  shall  return  to  the 
Lord's  table :"  which  presumes  him  to  have  been 
there  before,  in  the  ante-communion  service,  un- 
less in  the  permitted  alternative  of  some  other 
place. 

2d.  The  argument  on  the  other  side  proves  too 
much,  and  therefore  nothing.  It  is  said  of  those 
who  urge  it,  that  they  conceive  themselves  bound 
to  use  the  whole  service  on  a  communion  day : 
whereas  it  should  be  dispensed  with,  on  the  same 
principle  on  which  it  is  supposed  to  be  superseded 
by  the  sermon.  On  the  other  hand,  if  there  being 
either  a  sermon  or  the  communion  should  be  thought 
to  warrant  the  omission  ;  can  it  be,  that  the  conven- 
tion designed  to  leave  in  the  book  the  anle-commu- 
nion  service,  with  all  the  Collects,  the  Gospels 
and  the  Epistles  attached  to  them,  to  be  little  more 
than  dead  letter;  never  to  be  used,  except  on  the 
few  occasions,  when  the  said  service  is  unconnect- 
ed with  either  of  the  said  provisions  ?  For,  it  is  not 
required  to  be  used,  either  with  the  morning  or 
with  the  evening  prayer. 

3d.  There  is  a  rubric,  prescribing  the  place  ia 


396 


THE  COMMUNION. 


the  service,  at  which  notice  shall  be  given  of  holi- 
days, &c.  Can  it  be  supposed,  that  a  provision  of 
this  sort,  was  intended  to  be  done  away,  not  pro- 
fessedly, but  indirectly  ?  and  that  even  there  should 
be  no  provision  for  notifying  the  communion  ? 

4th.  It  is  understood,  that  the  morning  prayer, 
and  the  administration,'  of  the  communioa  were 
designed  to  be  distinct  services,  to  be  used  at  dif- 
ferent times  of  the  day.  Probably,  at  the  time  of 
the  reformation,  the  practice  was  generally  con- 
formable to  the  provision  ;  and  it  is  said  to  prevail  at 
present  in  some  places  in  England.  Now,  although 
there  is  probably  no  Church  in  the  United  States 
of  which  the  same  can  be  affirmed  ;  yet,  why  raise  a 
bar  against  so  reasonable  and  so  godly  a  practice  ? 
an  effort  for  which,  would  reduce  the  whole  to  the 
sermon  ;  except,  when  the  communion  were  to  be 
administered :  and  then,  there  would  be  the  latter 
part  of  the  service  only. 

5th.  The  construction  casts  a  blemish  on  the  ob- 
servance of  every  festival  of  our  Church.  To" 
speak  in  particular  of  Easter  Sunday,  Whitsunday, 
and  Christmas  day  :  can  it  be  supposed,  that  the 
convention  intended  to  abrogate  the  reading  of  the 
portions  of  Scripture,  the  most  pertinent  of  any 
in  the  Bible?  or  that  the  members  of  the  body 
were  so  careless,  as  not  to  perceive  the  effect  of  the 
word  introduced  by  them  into  the  parenthesis  ? 
Neither  of  these  was  the  case ;  although  they  had 
not  the  sagacity  to  foresee  the  use  which  would 
be  made  of  their  superaddition  :  a  use,  which  may 
be  applied  hereafter  to  the  abandoning  of  the  ob- 
servance of  those  festivals.  For  why  should  the 
Church  retain  them,  after  dispensing  with  what- 
ever is  attached  to  them  in  the  respective  services. 
The  remark  applies  equally  to  the  two  days  of  fast- 
ing and  abstinence — Good  Friday  and  Ash  Wed- 
nesday. It  is  here  supposed,  that  on  the  former, 
there  are  the  service  and  sermons  in  all  our  Church- 
es furnished  with  the  ministry.  But  according  to 
the  opposite  opinion,  the  sermon  dispenses  with  the 
recital  of  the  consummation  of  our  Saviour's  suffer- 
ings, and  not  only  on  Good  Friday,  but  on  every  day 
of  passion  week,  if  there  be  sermons.  Could  this 
have  been  intended? 

6lh.  There  is  the  magnitude  of  the  change  thus 
made  in  the  Liturgy,  without  the  subjecting  of  the 
resulting  consequences  to  the  consideration  of  any 
General  Convention ;  for  this  is  here  affirmed, 
without  the  apprehension  of  contradiction  from 
any  of  the  surviving  members.  The  most  obvious 
of  the  consequences,  and  such  as  could  not  have 
escaped  the  notice  of  the  least  attentive,  were.the 
dispensing  with  the  readingof  the  Ten  Command- 
ments ;  the  weekly  return  of  which  may  well  be 
thought  to  have  a  beneficial  effect  on  morals  ;  and 
the  deranging  of  a  selection  of  passages  of  Scrip- 


ture, always  supposed  to  have  been  made  with 
great  judgment,  and  suited  to  the  different  seasons 
of  the  year.  They  were  of  like  use  in  the  Church, 
before  the  prevalence  of  the  corruptions  of  the  Pa- 
pacy; have  withstood,  in  some  measure,  its  sys- 
tematic hostility  to  a  geneial  knowledge  of  the 
Scriptures  ;  and,  probably,  have  prevented  a  greater 
enormity  of  unevangelical  error,  than  what  Ave  now 
find  :  for  although  the  selections  were  in  Latin,  they 
were  at  least  instructive  to  the  many  who  under- 
stood the  language,  at  a  time  when  even  among 
that  description  of  people,  the  possession  of  a  Bible 
was  rare.  To  the  present  day,  they  are  held  in 
high  esteem,  not  only  by  our  parent  Ciiurch,  but 
by  the  Lutheran  Churches  of  Sweden,  of  Den- 
mark, of  sundry  German  principalities,  and  of  this 
country.  In  some  of  the  European  States,  the  sub- 
ject of  the  sermon  is  expected  to  be  taken  from  the 
Epistle,  or  from  the  Gospel  for  the  Sunday.  There 
seems  no  reasonable  objection,  in  any  future  review 
of  the  Liturgy,  to  the  making  of  some  abbreviation, 
suited  to  the  joining  of  services  designed  to  be  dis- 
tinct: but  there  may  be  doubted  the  expediency 
of  making  so  great  an  inroad  as  that  projected  on 
the  service  now  in  question. 

7th.  The  ante-communion  service  continued  to 
be  used  as  before,  by  the  clergy  who  were  present 
in  the  convention,  in  which  it  is  now  imagined  to 
have  been  dispensed  with.  It  is  confidently  be- 
lieved, that  there  was  not  an  exception  of  an 
individual ;  although,  on  the  other  side,  the  major 
number  must  be  supposed  to  have  been  de- 
sirous of  the  innovation.  In  the  interpretation  of 
a  law,  immediate  practice  under  it  has, been  held 
to  be  a  good  expositor :  especially  when,  as  in  the 
present  case,  a  contrary  sense  had  not  been  heard 
of  for  a  long  course  of  years. 

The  question  may  occur — Avhy  did  the  conven- 
tion introduce  the  words,  "  Sermon  or,"  into  the 
parenthesis?  It  was  to  reconcile  the  other  rubric 
referred  to,  with  frequent  and  allowable  practice. 
The  said  rubric  says — "  then  shall  follow  the  ser- 
mon." Perhaps,  Avhen  the  service  was  compiled 
there  was  a  sermon  on  every  saint's  day,  as  well 
as  on  every  principal  festival.  In  modern  usage, 
it  has  been  otherwise :  which  made  it  convenient  _ 
to  provide  for  the  ministers  proceeding  to  the  bless-  / 
ing.  The  parenthesis  means,  that  although  there 
be  no  sermon,  or  although  there  be  no  communion, 
the  minister  shall  act  as  directed  by  the  rubric. 

The  bishops  therefore  deem  it  their  duty  to  ex- 
press the  decided  opinion,  that  the  rubrics  of  the 
communion  service,  as  well  as  other  general  con- 
siderations, enjoin  the  use  of  that  part  which  pre- 
cedes the  sermon,  on  all  occasions  of  sermon  or 
communion,  as  well  as  on  those  festivals  and  fasts,  ^ 
when  neither  sermon  nor  communion  occurs." 


(  397  ) 
THE  MINISTRATION  OF  (1.) 

PUBLIC  BAPTISM^^-)  OF   INFANTS, c^-^ 

TO  BE  USED  IN  THE  CHURCH.  (4.) 


1    The  People  are  to  he  admonished^  (5.)  that  it  is  most  conve^iient  that  Baptism  should 
1/       not  he  admiiistered  hut  upon  Sundays  arid  other  Holy  Days,  or   Prayer  Days. 
Nevertheless  {if  necessity  so  require)  Baptism  may  he  administered  upon  any  other 
day. 


(1.)  Having  now  gone  through  the  constant  of- 
fices of  the  Church,  we  come  in  the  next  place  to 
those,  which  are  only  to  be  used  as  there  is  occa- 
sion. And  of  these  the  office  of  haplism,  being  the 
first  that  can  be  regularly  administered,  as  being 
the  first  good  office  that  is  done  to  us  when  we  are 
born,  is  therefore  properly  set  first.  And  here  it 
will  be  necessary  in  the  first  place,  to  say  some- 
thing of  the  sacrament  itself. 

1.  "Water"  therefore  (which  is  the  matter  of 
it)  hath  so  natural  a  property  of  cleansing,  that  it 
hath  been  made  the  symbol  of  '•purification"  by 
all  nations,  and  used  with  that  signification  in  the 
rites  of  all  religions.  The  heathens  used  divers 
kinds  of  baptism  to  expiate  their  crimes  ;  and  the 
Jews  baptize  such  as  are  admitted  proselytes  at 
large  ;  and  when  any  of  those  nations  turn  Jews, 
who  are  already  circumcised,  they  receive  them  by 
baptism  only :  with  which  ceremony  also  they 
purified  such  heathen  women  as  were  taken  ig 
marriage  by  Jewish  husbands.  And  this  is  that 
universal,  plain,  and  easy  rite,  which  our  Lord 
Jesus  adopted  to  be  a  mystery  in  his  religion,  and 
the  sacrament  of  admission  into  the  Christian 
Church!  Matt,  xxviii.  19. 

2.  Nor  can  any  thing  belter  represent  "  regene- 
ration "  or  "  new  birth,"  which  our  Saviour  re- 
quires of  us  before  we  can  become  Christians, 
(John  iii.  3 — 7 ;)  than  "  washing  with  water."  For 
as  that  is  the  first  office  done  unto  us  after  our 
natural  births,  in  order  to  cleanse  us  from  the  pol- 
lutions of  the  womb,  (Ezek.  xvi.  4  ;)  so  Avhen  we 
are  admitted  into  the  Cliurch,  we  are  first  bap- 
tized, (whereby  the  Holy  Ghost  cleanses  us  from 
the  pollutions  of  our  sins,  and  renews  us  unto  God, 
Tit.  iii.  5,)  and  so  become,  as  it  were,  spiritual 
infants,  and  enter  into  a  new  life  and  being,  which 
Defore  we  had  not.  For  this  reason,  when  the 
Jews  baptized  any  of  their  proselytes,  they  called 
it  their  "  new  birth,  regeneration,"  or  "  being  born 
again."     And  therefore  when  our  Saviour  used 


this  phrase  to  Nicodemus,  he  wondered  that  he, 
"being  a  master  in  Israel,"  should  not  understand 
him.  And  even  among  the  Greeks  this  was 
thought  to  have  such  virtue  and  efficacy,  as  to 
give  new  life  as  it  were  to  those  who  were  es- 
teemed religiously  dead.  For  if  any  one  that  was 
living  was  reported  to  be  deceased,  and  had  fune- 
ral solemnities  performed  upon  his  account;  he 
was  afterwards,  upon  his  return,  abominated  of  all 
men,  as  a  person  unlucky  and  profane,  banished 
and  excluded  from  all  human  conversation,  and  not 
so  much  as  admitted  to  be  present  in  the  temples, 
or  at  the  sacrifices  of  their  gods,  till  he  was  born 
again,  as  it  were,  by  being  washed  like  a  child 
from  the  womb. 

And  thus  in  the  Christian  Church,  by  our  Sa- 
viour's institution  and  appointment,  those,  who  are 
dead  to  God  through  sin,  are  born  again  by  the 
washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost.'"  Tit.  iii.  5.  And  how  proper  (by  the  way) 
"  water  "  is  to  typify  the  "  Holy  Ghost,"  may  be 
seen  by  consulting  several  texts  of  Scripture, 
where  "water"  and  the  "  blessed  Spirit"  are  men- 
tioned as  corresponding  one  to  another/  Is.  xliv.  4  > 
John  iv.  14 ;  vii.  37,  38,  39. 

That  the  primitive  Christians  had  this  notion  of 
baptism,  may  very  fairly  be  asserted  from  those 
other  rites  which  they  anciently  used  in  the  cele- 
bration of  this  mystery :  such  as  were  giving  the 
new-baptized  "  milk  "  and  "  honey,"  and  "  salt," 
which  were  all  given  to  infants  new-born,  (Is.  vii. 
15  ;  Ezek.  xvi.  4  ;)  and  putting  upon  them  "  white 
garments,"  to  resemble  the  "  swaddling  "  spoken 
of  by  Ezekiel,  Ezek.  xvi.  6. 

All  these,  the  ancient  fathers  tella  us,  were  done 
to  signify  and  represent  spiritual  birth  and  infancy, 
and  out  of  reference  to  what  was  done  at  the  na- 
tural birth  of  children.  And  therefore  who  can 
doubt  but  that  the  principal  rite  of  "  washing  with 
water "  (and  the  only  one  indeed  ordained  by  our 
blessed  Saviour)  was  chosen  by  him  fgr  this  same 


'^ 


398 


PUBLIC  BAPTISxM  OF  INFANTS. 


0 


reason,  to  be  the  sacrament  of  our  initiation  ;  and 
that  those,  who  brought  in  the  other  rites  above 
mentioned,  did  so  conceive  of  it,  and  for  that  rea- 
son took  to  those  imitations  ?  In  some  Churches 
indeed  they  have  now  for  a  long  time  been  discon- 
tinued :  for  they  being  only  used  as  emblems,  to 
signify  that  the  persons  were  become  as  new-born 
babes,  they  were  left  off  at  such  times,  when,  whole 
nations  becoming  Christians,  there  were  hardly  any 
other  baptisms  than  of  babes  in  a  proirer  sense, 
who  needed  no  such  representations,  to  signify 
their  infancy. 

As  to  the  form  of  baptism,  our  Saviour  only  in- 
stituted the  essential  part  of  it;  namely,  that  it 
should  be  performed  by  a  proper  minister,  with 
"  water,  in  the  name  of  the  Father,  Son,  and  Holy 
Ghost."  Matt,  xxviii.  19.  But,  as  for  the  rites  and 
circumstances  of  the  administration  of  it,  he  left 
them  to  the  determination  of  the  apostles  and  of 
the  Church.  Yet  without  doubt  a  form  of  baptism 
was  very  early  agreed  upon,  because  almost  all  the 
Churches  in  the  world  do  administer  it  much  after 
the  same  manner.  The  latter  ages  indeed  had 
made  some  superfluous  additions ;  but  our  Refor- 
mers removed  them,  and  restored  this  office  to  a 
nearer  resemblance  of  the  ancient  model,  than 
any  other  Church  can  shew. 

Dean  Comber,  Wheatly. 

(2.)  The  subjects  of  baptism  are  infants,  or  per- 
sons grown  up,  whence  there  are  three  several  of- 
fices. First,  public  baptism  of  healthful  infants : 
and,  since  infants  were  circumcised,  and  not  ex- 
cepted by  Christ,  when  he  instituted  baptism  in 
the  place  of  circumcision ;  since  they  need  it  to 
wash  them  from  original  sin,  and  were  baptized  in 
the  primitive  Church;  they  ought  to  be  baptized 
now,  and  to  be  brought  to  the  Chnrch,  that  there 
may  be  many  witnesses  of  this  solemn  act,  and 
that  others  may  be  put  in  mind  of  their  vow ;  as 
also  because  thus  they  are  admitted  members 
of  our  religious  assemblies  in  the  proper  place. 
Secondly,  when  ctiildten  are  weak,  there  is  a  pri- 
vate and  short  office :  and,  since  Christ  makes  this 
the  ordinary  means  of  entering  into  heaven,  (John 
iii.  5 ;)  parents  and  ministers  must  in  this  case  be 
very  careful  to  get  them  baptized,  being  assured 
this  will  wash  away  their  original  sin,  and  graft 
them  into  the  body  of  Christ,  so  that  if  they  die 
before  they  have  done  actual  sin,  thev  are  undoubt- 
edly saved ;  and  if  this  be  neglected  by  the  fault 
of  parents  or  ministers,  (however  God's  infinite 
mercy  may  deal  with  the  child,)  they  must  answer 
for  putting  its  salvation  on  so  great  a  hazard.  Now 
this  short  office  is  good  and  sufficient  if  the  child 
die,  but  if  it  recover  it  must  be  brought  to  Church 
afterwards ;  that  the  congregation  may  be  certified 
It  was  rightly  baptized,  and  the  covenant  solemnly 


entered  into  for  it.  The  third  office  is  for  those  of 
riper  years,  who  are  converted  from  being  Jews, 
Turks,  heathens,  or  from  those  sectaries,  who  with 
those  infidels  renounce  baptism.  These  must 
be  well  catechized  before  they  come,  and  spend 
some  time  in  fasting  and  prayer  to  prepare  them  ; 
because  they  answer  for  themselves,  and  make 
the  covenant  with  their  own  mouths,  so  that  their 
godfathers  are  only  witnesses  to  the  fact,  and  must 
be  monitors  to  them  to  live  according  to  their  vow. 

Dean  Comber.     "^ 

The  first  of  these  three  offices  is  that  which  is 
now  most  commonly  used.  For  there  being  but 
very  few  adult  persons,  who  now  come  over  to  the 
Church,  infants  are  generally  the  persons  that  are 
baptized  :  and  they  being  appointed  to  be  brought 
to  Church,  except  in  danger  of  death,  the  public 
form  of  baptism  is  there  ordered  to  be  used.  Of 
this  therefore  it  will  be  requisite  to  treat  in  order 
at  large,  and  only  to  take  notice  of  those  particulars 
in  the  others,  which  differ  from  this. 

Wheatley. 

(3.)  The  office  weare  now  upon  being  appointed 
for  infants,  it  will  be  proper  to  premise  a  few  gene- 
ral hints  in  relation  to  baptizing  them.  For  that 
reason  it  should  be  here  observed,  that,  as  baptism 
was  appointed  for  the  same  end  that  cifcunicision 
was,  and  did  succeed  in  the  place  of  it;  it  is  rea- 
sonable that  it  should  be  administered  to  the  same 
kinds  of  persons.  For  since  God  commanded  in- 
fants to  be  circumcised,  (Gen.  xvii.  12,)  it  is  not 
to  be  doubted,  but  that  he  would  also  have  them 
baptized.  Nor  is  it  necessary  that  Christ  should 
particularly  mention  children  in  his  commission  :  it 
is  sufficient  that  he  did  not  except  them  :  fur  that 
supposeth  he  intended  no  alteration  in  this  particu- 
lar, but  that  children  should  be  initiated  into  the 
Christian  as  well  as  into  the  Jewish  rehgion.  And 
indeed  if  we  consider  the  custom  of  the  Jews  at 
that  time,  it  is  impossible  but  that  the  apostles,  to 
whom  he  delivered  his  commission,  must  necessa- 
rily understand  him  as  speaking  of  children,  as 
well  as  of  grown  or  adult  persons.  For  it  is  well 
known  that  the  Jews  baptized,  as  well  as  circum- 
cised, all  proselytes  of  the  nations  or  Gentiles,  that 
were  converted  to  their  religion.  And  if  any  of 
those  converts  had  "infant  children"  then  born  to 
them,  they  also  were,  at  their  fathers  desire,  both 
circumcised  and  baptized,  if  males  ;  or  if  females, 
only  baptized,  and  so  admitted  as  proselytes.  The 
child's  "  inability  "  to  declare  or  promise  for  him- 
self was  not  looked  upon  as  a  bar  against  his  re- 
ception into  the  covenant :  but  the  desire  of  the 
father  to  dedicate  him  to  God  was  accounted  avail- 
able and  sufficient  to  justify  his  admission.  Nor 
does  the  ceremony  of  baptism  appear  to  have  been 
used  amongst  the  Jews  upon  such  extraordinary 


PUBLIC  BAPTISM  OF  INFANTS. 


399 


occasions  only ;  but  it  seems  rather  to  have  been 
an  ordinary  rite  constantly  administered  by  them, 
as  well- to  their  own,  as  to  the  children  of  prose- 
lytes ;  for  the  Mishna  prescribes  the  solemn 
"  washing,"  as  well  as-  the  circumcision  of  the 
child,  which  I  know  not  how  to  interpret,  if  it  is 
not  to  be  understood  of  a  baptismal  washing. 

This  therefore  being:  the  constant  practice  of  the 
Jews,  and  our  Saviour  in  his  commission  making 
no  exception,  but  bidding  his  apostles  "go  and  dis- 
ciple all  nations,  baptizing  them,"  &c. ;  that  is  a 
sufficient  argument  to  prove,  that  he  intended  no 
alteration  in  the  objects  of  baptism,  but  only  to  ex- 
alt the  action  of  baptizing  to  a  nobler  purpose,  and 
a  larger  use.  For  when  a  commission  is  given  in 
so  few  words,  and  there  i^  no  express  direction 
what  they  should  do  with  the  infants  of  those  who 
become  disciples  :  the  natural  and  obvious  inter- 
pretation is,  that  they  must  do  in  that  matter  as 
they  and  the  Church  in  which  they  lived  had  al- 
ways used  to  do.  And  we  may  assure  ourselves, 
tliat  had  the  apostles  left  children  out  of  the  cove- 
nant, and  not  received  them  as  members  of  the 
Church  ;  the  Jews,  who  took  such  care  that  their 
children  should  not  want  their  own  sacrament  of 
initiation,  would  certainly  have  urged  this  a^.a 
great  objection  against  the  Christian  religion.  But 
we  do  not  read  of  any  such  objection  ever  made, 
and  therefore  we  may  depend  upon  it,  that  the 
apostles  gave  them  no  room  for  it. 

It  is  true,  indeed,  it  has  been  often  objected  to 
us,  thg.t  the  Scriptures  make  no  express  mention  of 
the  baptism  of  infants ;  to  which  we  might  reply, 
were  the  objection  true,  that  neither  do  the  Scrip- 
tures make  any  express  mention  of  the  alteration 
of  the  sabbath :  and  yet  I  believe  there  are  but  few 
of  those  who  are  of  a  different  opinion  from  us,  in 
the  point  before  us,  but  who  think  the  observation 
of  the  first  day  of  the  week  is  sufficiently  author- 
ized from  the  New  Testament :  and  yet  this  is 
not  more  clearly  implied  than  the  other.  We  read 
in  several  places  of  the  whole  "  households  being 
baptized,"  (Acts  xvi.  15.  33;  1  Cor.  i.  16,)  with- 
out any  exception  of  their  infants  or  children.  Now 
it  is  very  unlikely  that  there  should  be  so  many 
households  without  children  ;  and  therefore,  since 
none  such  are  excepted,  we  may  conclude  that  they 
v/ere  baptized  as  well  as  the  rest  of  the  family  :  only 
the  baptism  of  adult  persons  being  more  for  the  hon- 
our of  the  Christian  religion,  the  holy  writers  chose 
only  to  name  the  chief  persons  baptized,  thinking 
It  sufficient  to  include  their  children  and  servants 
under  the  general  terms  of  "  all  theirs,"  or  "  their 
households."  And  what  makes  it  still  more  probable 
that  children  were  really  included  in  these  terms, 
is  that  the  Scriptures  no  where  mention  the  defer- 
rmg   of  the  baptism  of  any  Christias's  child,  or 


the  putting  it  off  till  he  came  to  years  of  discretion. 
An  argument  that  surely  may  as  justly  be  urged 
against  the  adversaries  to  infant-baptism,  as  the 
silence  ctf  the  Scriptures  is  against  us. 

Dean  Comber^  Wheatly. 
But  when  we  come  to  the  ancient  fathers,  who 
lived  nighest  to  the  apostolical  times,  and  Avere  the 
best  judges  both  what  was  the  practice  of  the  very 
first  ages,  and  how  they  understood  the  words  of 
holy  writ,  when  it  was  first  delivered  to  the  Church ; 
they  do  uniformly  declare  in  favour  of  infant  bap- 
tism. And  surely  they  must  be  allowed  to  be 
competent  witnesses  of  what  was  done  by  the 
apostles  themselves.  They  could  tell  whether 
themselves  or  their  fathers  v»rere  baptized  in  their 
infancy,  or  whether  it  was  the  apostles'  doctrine 
or  advice  to  stay  till  they  were  grown  up  to  years 
of  maturity.  But  now  in  none  of  these  do  we 
meet  with  any  that  favours  the  opinion  of  our  ad- 
versaries, but  almost  in  all  of  them  a  direct  confu- 
tation of  their  errors.  In  some  of  them  we  have 
express  and  direct  mention  of  the  practice  of  the 
Church  in  baptizing  infants ;  and  even  in  those, 
in  whose  way  it  does  not  come  to  say  any  thing 
as  to  the  age  when  baptism  should  be  administered 
we  have  frequent  sentences  from  whence  it  may 
be  inferred  by  way  of  implication.  St.  Clement, 
in  the  apostles'  times,  speaks  of  original  sin  as  af- 
fecting infants :  if  so,  then  baptism  is  necessary  to 
wash  it  away.  Justin  Martyr  affirms,  that  baptism 
is  to  us  in  the  stead  of  circumcision  ;  from  whence 
we  may  fairly  conclude,  that  it  ought  to  be  adminis- 
tered to  the  same  kinds  of  persons.  In  another 
place,  he  mentions  several  persons,  "who  were 
discipled  (or  made  disciples)  to  Christ,  whilst  chil- 
dren :"  which  plainly  intimates,  that  children  may 
be  made  "disciples,"  and  consequently  may  be 
baptized.  For  the  only  objection  of  the  Antipado- 
baptists  against  infant-baptism  is  their  incapacity 
of  being  made  disciples.  Now  here  they  may  per- 
ceive, that,  if  Justin  rightly  understood  the  word, 
children  may  be  disciples.  And  it  is  worth  obser- 
ving, that  the  persons  he  here  speaks  of  are  said 
to  be  "  sixty  and  seventy  years  old  :"  and  therefore, 
if  they  were  discipled  and  baptized  when  children, 
it  follows  they  must  be  baptized  even  in  the  days 
of  the  apostles.  But  to  proceed :  Irenaeus,  who 
lived  but  a  little  after  Justin,  reckons  infants  among 
those  who  were  "  born  again  to  God."  A  phrase, 
which  in  most  ecclesiastical  writers,  and  espe- 
cially in  IrensBus,  is  generally  used  to  signify  that 
"  regeneration,"  which  is  the  effect  of  baptism. 
And,  that  this  must  be  the  sense  of  the  word  here, 
is  plain,  because  infants  are  not  capable  of  being 
born  again  in  any  other  sense.  Tertullian  again,  a 
few  years  after  him,  speaks  of  infant-baptism  as 
the  general  practice  of  his  time.    In  the  next  cen- 


401) 


PUBLIC  BAPTISM  OF  INFANTS. 


tury,  Origen,  in  several  places,  expressly  assures 
us  that  '•  infants  were  baptized  by  the  usage  of  the 
Church."  And  lastly,  about  the  year  250,  (which 
was  but  150  years  after  the  apostles.)  St.  -Cyprian, 
with  sixty-six  bishops  in  council  w'nh  him,  declar- 
ed all  unanimously,  that  none  were  to  be  hindered 
from  baptism  and  the  grace  of  God  :  "  Which  rule," 
saith  he,  "  as  it  holds  for  all,  so  we  think  it  more 
especially  to  be  observed  in  reference  to  infants, 
and  persons  newly  born."  The  same  might  be 
shewn  from  all  the  other  fathers  of  the  three 
first  centuries,  who  all  speak  of  it  as  a  doctrine, 
settled  and  established  from  the  beginning  of 
Christianity,  without  one  questioning  or  opposing 
it ;  which  certainly  they  would  have  done  in  some 
or  other  of  their  works,  had  they  known  it  to  have 
been  an  innovation,  contrary  to  the  doctrine  or 
practice  of  the  apostles. 

Dr.  Mcholls,  Wheatly. 
(4.)  In  the  very  early  times  of  Christianity, 
whilst  the  faithful  were  under  a  state  of  persecu- 
tion, there  was  no  settled  place  of  administering  the 
rite  of  baptism.  The  apostles  baptized  in  ponds 
and  rivers ;  and  in  any  place,  where  there  was  con- 
venience of  water.  Thus  Philip  baptized  the 
Eunuch  in  a  watery  place,  which  they  met  with 
y'^X  accidentally  in  the  road.  Acts  viii.  38.  But  the 
[y  apostles  likewise  began  a  custom  in  their  time,  of 
baptizing  in  houses;  and  so  it  should  seem  that  St. 
Paul  was  baptized,  (Acts  ix.  17,  18 ;)  there  being 
no  mention  of  any  river;  probably  the  water  which 
was  about  the  house,  serving  for  that  occasion. 
The  same  seems  to  be  the  case  with  the  jailor,  who 
was  converted  by  St.  Paul,  and  was  "  baptized,  he 
and  all  his,  straightway^"  Acts  xvi.  33.  This  cus- 
tom of  baptizing  in  houses,  where  the  congrega- 
tions of  the  faithful  met,  continued  for  the  nrst 
ages,  when  the  persecution  obliged  them  to  per- 
form all  religious  acts  with  as  much  privacy  as 
might  be.  After  the  empire  became  Christian,  and 
temples  were  euery  where  erected,  a  baptistery,  or 
room  to  baptize  persons  in,  was  joined  to  the 
Church  ;  where  the  persons,  who  were  baptized, 
had  the  prayers  of  the  Congregation  for  God's 
blessing  upon  them.  This  being  neglected  by 
some  persons,  who  performed  the  baptismal  rites  in 
private  houses  and  oratories,  they  thereby  seeming 
to  slight  the  public  baptisteries,  occasioned  the  59th 
canon  of  the  Constantinopolitan  council  under  Jus- 
tinianus  the  younger :  "  Let  not  baptism  be  cele- 
brated in  any  oratory  within  a  private  house :  but 
they,  that  would  partake  of  an  undefiled  baptism, 
let  them  go  to  the  public  Churches,  and  there  let 
them  enjoy  this  gift.  But,  if  it  shall  be  proved 
against  any  one,  that  he  has  transgressed  against 
this  ordinance,  if  he  be  a  clergyman,  let  him  be  de- 
posed ;  and  if  he  be  a  layman,  let  him  be  excom- 


municated." Our  Church  has  not  been  so  severe 
as  to  have  recourse  to  excommunications  and  de- 
positions, upon  the  breaking  in  upon  this  duty  : 
but  she  orders,  that  "  the  baptism  be  administered 
in  the  Church,"  in  the  public  congregation  ;  "  that 
the  congregation  there  present  may  testify  the  re- 
ceiving of  them  that  be  newly  baptized  into  the 
number  of  Christ's  Church."  And  it  is  a  pity, 
that  so  wholesome  a  constitution  should  be  trampled 
under  foot  by  the  vanity  of  some,  and  the  compli- 
ance of  others,  though  there  be  not  so  great  a  pen- 
alty annexed  to  it,  as  formerly  was. 

Dr.  NichoUs. 

(5.)  "It  appeareth  by  ancient  writers,"  as  was 
expressed  in  the  rubric  till  the  last  review,  "  that 
the  sacrament  of  baptism  in  the  old  time  was  not 
commonly  ministered  but  at  two  times,  at  Easter 
and  at  Whitsuntide:"  at  Easter,  in  remembrance 
of  Christ's  resurrection,  of  Avhich  baptism  is  a  fig- 
ure, (Rom.  vi.  4;)  and  at  Whitsuntide,  in  remem- 
brance of  three  thousand  souls  baptized  by  the  A 
apostles  at  that  timeji  Acts  ii.  41.  For  this  reason  i  ' 
in  the  Western  Church  all,  that  Avere  born  after 
Easter,  were  kept  until  Whitsunday,  and  all  that 
were  born  after  Whitsunday  were  reserved  until 
the  next  Easter;  unless  some  imminent  danger  ot 
death  hastened  the  administration  of  it  before. 
Though  in  the  Eastern  Church  the  feast  of  Epiph- 
any was  also  assigned  for  the  administration  of 
this  sacrament,  in  memory  of  our  Saviour  being, 
as  it  is  supposed,  baptized  upon  that  day.  And, 
about  the  eighth  or  ninth  century,  the  time  for  sol- 
emn baptism  was  enlarged  even  in  the  liHtin 
Church,  all  Churches  being  moved  by  reason  of 
the  thing,  to  administer  baptism,  as  at  first,  at  all 
times  of  the  year.  Wheatly.  The  wise  Reform- 
ers of  our  Liturgy  thought  it  too  great  a  liberty,  to 
be  left  to  the  parents  to  keep  their  children  from 
baptism  from  the  time  of  their  birth  to  the  follow- 
ing Easter,  which  was  indulged  by  the  provincial 
council  only  a  little  to  comply  with  the  see  of  Rome, 
who  tenaciously  adhered  to  an  old  custom,  the  rea- 
son of  which  was  vanished  ;  and  therefore  they 
very  prudently  order,  that  the  people  should  be  ad- 
monished to  bring  their  children  to  Church  for  bap- 
tism upon  Sundays  only  and  holy-days,  and  that  in 
any  time  of  the  year ;  not  Avith  any  particular  re- 
gard to  those  Sundays  and  holy-days,  but  because 
the  greatest  congregations  then  met  at  Church, 
who  may  be  witnesses  of  their  reception  into  the 
Church,  and  may  thereby  receive  benefit,  by  re- 
freshing their  memories  with  a  recital  of  those  sa- 
cred engagements,  which  they  themselves  former- 
ly made.  Dr.  NichoUs. 

The  reason  of  the  former  part  of  this  rubric  is 
plain  enough.  That  this  oflfice,  which  is  designed 
to  be  a  public  one,  should  not  be  used  on  such  days, 


PUBLIC  BAPTISM  OF  INFANTS. 


401 


^  There  shall  he  for  every  Male  Child  to  be  baptized,  when  they  can  be  had,  two  God- 
fathers (6.)  and  one  God?nother ;  and  for  every  Female,  one  Godfather,  and  two 
Godmothers  ;  and  Parents  shall  he  admitted  as  Sponsors,  if  it  he  desired. 

1"  When  there  are  children  to  he  baptized,  the  Parents  or  Sponsors  shall  give  know- 
ledge thereof  before  the  beginning  of  Morning  Prayer,  to  the  Minister.  And 
then  the  Godfathers  and  Godmothers,  and  the  People  loith  the  Children,  must  he 
ready  at  the  Font,  (7.)  either  immediately  after  the  last  Lesson  at  Morning  Prayer^ 


or  at  such  hours  of  the  day,  when  there  is  no  pub- 
lic service  performed,  or  congregation  attending  ; 
and  when  consequently  the  administration  of  bap- 
tism would  only  be  private  in  effect,  though  execu- 
ted within  the  walls  of  the  Church  and  with  the 
public  form. 

It  Avill  be  observed,  that,  for  the  same  reason, 
baptism  ought  never  to  be  deferred  till  the  stated 
service  is  over,  where  it  can  be  performed  in  time 
of  service:  which  proviso  I  put  in  on  account  of 
those  places,  as  cathedral  and  collegiate  Churches 
for  instance,  where  the  usual  situation  of  the  font 
is  at  so  great  a  distance  from  the  choir  or  the  place 
of  divine  service,  as  to  render  the  compliance  with 
this  injunction  impracticable. 

For,  wherever  the  font  isj  there,  and  there  o'nly, 
can  this  office  be  regularly  performed  :  which  we 
of  the  clergy  should  take  the  more  notice  of,  be- 
cause it  is  the  only  point  in  these  previous  rubrics, 
placed  at  the  head  of  the  office,  which  is  expressly 
charged  upon  the  minister:  "  The  priest  coming 
to  the  font  and  standing  there  shall  say." 

Archdeacon  Sharp. 

(6.)  This  rubric,  which  was  added  at  the  last 
review,  is  concerning  the  Godfathers  and  Godmo- 
thers. The  use  of  which  in  the  Christian  Church 
was  derived  from  the  Jews,  as  well  as  the  initia- 
tion of  infants  itself.  And  it  is  hy  some  believed 
that  the  "  witnesses"  mentioned  by  Isaiah  at  the 
"  naming  of  his  son,"  (Is.  viii.  2,)  were  of  the  same 
nature  with  these  sureties. 

2.  In  the  primitive  Church  they  were  so  early, 
that  it  is  not  easy  to  fix  the  time  of  their  begin- 
ning. Some  of  the  most  ancient  fathers  make 
mention  of  them,  and  through  all  the  successive 
ages  afterwards  we  find  the  use  of  them  continued, 
without  any  scruple  or  interruption,  till  the  Ana- 
baptists, and  other  Puritans  of  late  years,  raised 
some  idle  clamours  against  them.  Some  of  these 
there  will  be  a  properer  place  to  speak  to  hereafter. 
In  the  meanwhile  it  may  be  observed  in  general, 
that  since  the  laws  of  all  nations  (because  infants 
cannot  speak  for  themselves)  have  allowed  them 
guardians  to  contract  for  them  in  secular  matters  ; 
which  contracts,  if  they  be  fair  and  beneficial,  the 
infants  must  make  good  when  they  come  to  age  ; 
it  cannot,  one  would  think,  be  unreasonable  for  the 
Church  to  allow  them  spiritual  guardians,  to  pro- 
mise those  things  in  their  name,  without  which 
51 


they  cannot  obtain  salvation.     And  this  too,  at  the 
same  time,  gives  "  security"  to  the  Church,  that     , 
the  children  shall  not  apostatize,  from  whence  they      \ 
are  called  "  sureties :"  provides  monitors  to  every       I 
Christian,  to  remind  them  of  the  vow  which  they 
made  in  their  presence,  from  Avhence  they  are  call- 
ed   "witnesses;"  and  better  represents   the  new 
birth,  by  giving  the  infants  new  and  spiritual  rela- 
tions,  whence  they  are  termed    Godfathers  and 
Godmothers. 

3.  How  long  the  Church  has  fixed  the  number 
of  these  sureties,  I  cannot  tell:  but  by  a  consutu- 
tion  of  Edmund,  Archbishop  of  Canterbury,  in  the 
year  1236,  and  in  a  Synod  held  at  Worcester,  in 
the  year  1240,  I  find  the  same  provision  made  as  is 
now  required  by  our  rubric,  namely,  "That  there 
should  be  for  every  male  child,  that  is  to  be  bap- 
tized, two  Godfathers  and  one  Godmother,  and  for 
every  female  one  Godfather  and  two  Godmothers." 

Wheatly. 

The  twenty-ninth  Canon  of  the  Church  of  Eng- 
land provides  that  no  "  parent  is  to  be  admitted  to 
answer  as  Godfather  for  his  own  child  :"  on  the 
ground,  I  suppose,  that  parents  are  by  nature  under  - 
sufficient  bonds  to  take  care  of  the  religious  educa- 
tion of  their  children.  The  permission  granted  by 
our  Rubric,  probably  originated  in  the  difficulty  of 
procuring  other  Sponsors  in  some  cases :  but  where 
they  may  be  conveniently  had  it  still  seems  desira- 
ble to  obtain  as  many  pledges  as  practicable  for  the 
religious  education  of  youth.  t.  c.  b.  , 

(7.)  What  the  font  is,  every  body  knows,  but  » 
not  why  it  is  so  called.  The  rites  of  baptism  in 
the  first  times  were  performed  in  "fountains"  and 
"  rivers,"  both  because  their  converts  were  many 
and  because  those  ages  were  unprovided  of  other 
baptisteries.  We  have  no  other  remainder  of  this 
rite  but  the  name:  for,  hence  it  is,  that  we  call  our 
baptisteries,  "  fonts ;"  which,  when  religion  found 
peace,  were  built  and  consecrated  for  the  more  rev- 
erence and  respect  of  the  sacrament.  These  were 
set  at  first  some  distance  from  the  Church;  after, 
in  the  Church-porch ;  and  that  significantly,  be- 
cause baptism  is  the  entrance  into  the  Church  mys- 
tical, as  the  porch  to  the  temple.  At  the  last,  they 
got  into  the  Church,  but  not  into  every  one,  but  the 
city-church  where  the  bishop  resided,  hence  called 
"  the  mother-Church,"  because  it  gave  spiritual 
birth  by  baptism;  afterwards  they  were  brought 


402 


PUBLIC  BAPTISM  OF  INFANTS. 


or  else  immediately  after  the  last  Lesson  at  Evening  Prayer,  as  the  Minister  by  his 
discretion  shall  appoint.     And  the  Minister  coming-  to  the  Font,  (8.)  [which  is  then 
to  he  filled  with  pure  Water,)  (9.)  and  standing  there,  shall  say, 
Hatli  this  child  been  already  baptized,  or  no?  (10.) 


into  rural  Churches.     Wheresoever  they  stood,  they 
were  had  in  hi-^h  veneration.         Bp.  Sparrow. 

{8.)  There  is  an  obvious  remark  to  be  made 
upon  this  restriction  as  to  place :  namely,  that  no 
minister  ou^ht  to  use  this  public  form  in  a  private 
house;  or  indeed  in  any  place,  except  at   the  font 
Itself,  to  which  the  use  of  it  is  restrained.     Nay, 
if  the  rubric  did  not  forbid  him,  the  very  office  it- 
self would,  in  which  he  is  directed  to  pray  in  these 
words,  "  Grant,  that  whosoever  is  here  dedicated 
to  thee  by  our  office  and  ministry,  may  be  endued 
with  heavenly  virtues,"   &c.     Consider   whether 
these  words  can  consistently,  or   indeed  without 
absurdity,  be  used  in  a  parlour  or  bed-chamber;  or 
in  any  other  place  save  at  the  common  baptistery, 
or  "  fountain  of  baptism,"  as  the  old  offices  term 
it,  appropriated  to  each  parish  or  congregation. 
Archdeacon  Sharp. 
If  the  occasion  be  so  urgent  as  to  require  bap- 
tism at  home,  the  Church  has  provided  a  particular 
office  for  the  administration  of  it ;  which  directs, 
that  the  essential  parts  of  the  sacrament  be  admin- 
istered immediately  in  private  ;  but  defers  the  per- 
formance of  the  other  solemnities  till  the  child  can 
be  brought  into  the  Church.     As  to  the  office  we 
are  now  upon,  it  is  by  no  means  to  be  used  in  any 
place  but  the  Church.     It  is  ordered  to  be  said  "  at 
the  font,"  in  the  middle  of  the  Morning  or  Even- 
ing prayer,  and  all  along  supposes  a  congregation 
to  be  present;  and  particularly  in  one  of  the  ad- 
dresses vv'hich   tho  priest  is  to  use,  is  very  absurd 
for  him  to  tell  the  Godfathers  and  Godmothers  in 
a  chamber,  that  '•  they  have  brought  the  child  thither 
to  be  baptized,"  when  he  himself  is  brought  thither 
to  baptize  it.     It  is  still  more  absurd   for  him  in 
such  a  place  to  use  that  expression,  '*  Grant  that 
whosoever  is  here  dedicated  to  thee  by  our  office 
and  ministry,"  &c.     For  he  knows  that  the  word 
"here"  cannot  be  applicable  to  the  place  he  is  in:  nor 
yet  has  he  any  authority  to  omit  or  alter  the  form. 
If  we  look  back  into  the  practice  of  the  primitive 
Church,  we  shall  find  that  the  place  where  this  sol- 
emn act  was  performed  was  at  first  indeed  unlimited : 
"  in  any  place  where  there  was  water,"  as  Justin 
Martyr  tells  us  ;  "  in  ponds  or  lakes,  in  springs  or 
rivers,"  as  Tertullian  speaks:  but  always  as  near 
as  might  be  to  the  place  of  their  public  assemblies. 
For  it  was  never  (except  upon  extraordinary  occa- 
sions) done  without  the  presence  of  the  congrega- 
tion.    A  rule  the  primitive  Christians  so  zealous- 
ly kept  to,  that  the  Trullan  council  does  not  allow 
this  holy  sacrament  to  be  administered  even  in 


Chapels  that  were  appropriate  or  private,  but  only" 
in  the  public  or  parish  Churches;  punishing  the 
persons  offending,  if  clergy,  with  deposition ;  it 
laity,  with  excommunication. 

In  our  own  Church  indeed,  since  our  unhappy 
confusions,  this  office  hath  been  very  frequently 
made  use  of  in  "private;"  and  some   ministers 
have  thought  themselves,  to  prevent  the  greater 
mischief  of  separation,  necessitated  to  comply  with 
the  obtinacy  of  the  greater  and  more  powerful  of 
their  parishioners  ;  who,  for  their  ease  or  humotir, 
or  for  the  convenience  of   a  more  splendid  and     \ 
pompous  christening,  resolving  to  have  their  chil-     't 
dren  baptized  at  home,  if  there  own   minister  re-    "/K" 
fuse  it,  will  get  some  other  to  do  it. 

But  such  persons  ought  calmly  to  consider,  how 
contrary  to  reason  and  the  plain  design  of  the  in- 
stitution of  the  sacrament  diis  c  ustom  is.  For  what 
is  the  end  of  that  sacred  ordinance,  but  to  initiate 
the  person  into  the  Church  of  Christ,  and  to  entitle 
him  to  the  privileges  of  itl  And  v/here  can  there 
be  a  better  representation  of  that  society,  than  in 
a  congregation  assembled  after  the  most  solemn 
and  conspicuous  manner  for  the  worship  of  God, 
and  for  the  testifying  of  their  communion  in  it? 
Where  can  the  profession  be  more  properly  made 
before  such  admission ;  where  the  stipulation 
given,  where  the  promise  to  undertake  the  du- 
ties of  a  Christian  ;  but  in  such  an  assembly  of 
Christians?  The  ordinance  is  certainly  public; 
public  in  the  nature  and  end  of  it ;  and  therefore 
such  ought  the  celebration  of  it  to  be  ;  the  neglect 
whereof  is  the  less  excusable,  because  it  is  so  easily 
remedied.  Wheatly.         '^ 

(9.)  Water  is  the  element  appointed  by  our  Sa- 
viour as  an  essential,  without  which  the  sacrament 
cannot  be  administered  :  and  it  ought  to  be  "  pure," 
both  in  regard  to  decency,  and  to  the  spiritual 
significancy  of  it,  as  employed  to  wash  away  sins. 
Archdeacon  Yardley. 

(10.)  The  minister  is  enjoined  to  ask  this  ques- 
tion, that  he  may  not  unawares  baptize  a  child,  that 
has  been  baptized  before:  which  is  contrary  to  both 
the  word  of  God,  and  to  the  usage  and  laws  of  the 
"•Church  in  all  ages.  For,  though  several  persons 
are  recorded  in  Scripture  to  be  baptized,  there  is 
no  mention  of  any  one  that  was  ever  re-baptized, 
though  they  were  to  receive  the  sacrament  of  the 
Lord's  Supper  often;  (1  Cor.  xi.  24.  &c.)  And, 
since  baptism  succeeded  in  the  place  of  circum- 
cision, the  latter  being  never  reiterated  in  the  Jew- 
ish   Church,   so  neither    ought  the  former.    For 


PUBLIC  BAPTISM  OF  INFANTS. 


403 


since  this  sacred  rite  is  the  initiatory  one,  whereby 
we  are  admitted  into  our  holy  reUgion,  it  ought  not 
to  be  repeated :  since  we  enter  into  our  religion 
but  once,  to  reiterate  the  form  were  only  to  make 
sport  with  or  at  least  to  pervert  ihe  intent  of  the 
sacred  mystery.  And  to  this  probably  relate  the 
"one  faith,  one  baptism,"  (Eph.  iv.  5;)  and  the 
"  once  enlightened,"  (Heb.  vi.  4,)  is  not  improba- 
bly to  be  understood  of  the  same.  But  the  whole 
current  of  antiquity  runs  against  the  repetition  of 
baptism.  Dr.  Nicholls. 

Some  few  individuals  in  this  country  have  en- 
tertained scruples  concerning  the  validity  of  Lay- 
Baptism.  The  subject  was  brought  before  the 
General  Convention  of  1811,  by  a  memorial  signed 
by  two  Presbyters,  the  object  of  which  was  to 
procure  a  declaration  against  its  validity.  Upon 
which  it  was  resolved,  "that  it  is  inexpedient  to 
take  any  order  on  the  aforesaid  memorial." 

Bishop  White  in  his  memoirs  of  the  Church, 
deprecates  Avhat  he  considers  to  be  an  increasing 
tendency  in  some  of  the  Clergy,  to  administer 
Episcopal  Baptism  to  such  as  desire  it,  on  alleged 
doubts  of  the  validity  of  former  baptism.  This  he 
thinks  to  be  contrary  to  the  rubrics,  and  demonstra- 
ted so  by  many  judicious  divines  of  the  Church  of 
England.  The  question  of  the  validity  of  baptism 
by  persons  not  episcopally  ordained,  was  first  start- 
ed in  England  during  the  latter  part  of  the  reign  of 
Queen  Ann,  and  was  connected  wiih  the  pohtical 
manoeuvres  in  favour  of  the  Pretender.  It  was  then 
customary  to  stigmatize  the  Hanoverian  family  as 
unbaptized  Lutherans.  Archdeacon  Sharp  refers 
to  this  question  in  one  of  his  Charges.  '  In  that 
year,"  (1712)  says  he,  "the  dispute  about  the  inva- 
lidity of  lay-baptism  running  pretty  high,  the  two 
Archbishops,  with  all  the  Bishops  of  their  provinces 
that  were  in  town,  came  unanimously  to  this  reso- 
lution, that  lay-baptism  should  be  discouraged  as 
much  as  possible  ;  but,  if  the  essentials  had  been 
preserved  in  a  baptism  by  a  lay  hand,  it  was 
not  to  be  repeated.  But  then,  when  it  was  pro- 
posed that  a  declaration  of  their  sentiments  to  this 
purpose  should  be  published,  in  order  to  silence  or 
determine  the  debates  raised  on  this  question,  it 
was  resolved,  upon  mature  deliberation,  to  leave 
the  question  as  much  undecided  by  any  public  de- 
claration, as  it  was  left  in  the  public  offices  and 
canons  of  the  Church,  for  the  better  security  of 
discipline^  and  to  prevent  any  advantages  that 
might  be  taken  by  dissenters,  or  seem  to  be  given 
them,  in  favour  of  their  baptisms  :  though  they  do 
not  properly  cbme  within  the  question  of  lay-bap- 
tisms in  cases  of  extremity."  This  question  was 
again  considerably  agitated  in  England  a  few 
years  ago,  on  the  occasion  of  a  Clergyman's  refus- 
mg  to  bury  a  child  who  had  been  baptized  by  a  dis- 


senting minister.  An  action  was  brought  by  the. 
parent,  and  was  decided  against  the  minister,  by 
Sir  John  Nicholls,  upon  reasons  grounded  altoge- 
tl>er  on  the  Rubrics  of  the  Church.  Upon  these 
facts,  Bishop  White  gives  it  as  his  opinion  that 
"the  Rubrics  of  the  Church  of  England,  are  in 
perfect  accordance  with  the  sense  of  Scripture." 

T.  0.  B. 

The  first  part  of  the  office,  or  the  preparation  be- 
fore baptism,  concerns  either  the  child  or  the  sure- 
ties :  as  to  the  child,  we  first  inquire  if  it  want  bap- 
tism ;  secondly,  shfew  the  necessity  of  it  in  an  ex- 
hortation ;  thirdly,  we  pray  it  may  be  fitted  for  it 
in  the  two  Collects.  First,  the  priest  asks  if  this 
child  have  been  already  baptized,  because  St.  Paul 
saith,  "  there  is  but  one  baptism,"  (Ephes.  iv.  5  ;) 
arid  as  we  are  born,  so  we  are  born  again,  but  ouce. 
Secondly,  the  minister  begins  the  exhortation, 
shewing,  1.  what  reason  there  is  to  baptize  this 
child,  narhely,  because  of  its  being  born  in  original 
sin,  (Psal.  li.  5,)  and  by  consequence  liable  to  con- 
demnation, (Rom.  V.  12  ;)  the  only  way  to  free  it 
from  which  is  baptizing  it  with  water  and  the  Holy 
GhostjfJohn  iiL  5.  And  secondly,  beseeching  all 
present,  upon  this  account  to  pray  to  God,  that, 
while  he  baptizes  this  child  with  water,  God  will 
give  it  his  holy  Spirit,  so  as  to  make  it  a  lively 
member  of  Christ's  Church,  whereby  it  may  have 
a  title  to  "remission  of  sins."  Thirdly,  the  two 
Collects  follow,  made  by  the  priest  and  all  the  peo- 
ple for  the  child :  the  first  Collect  commemorates 
how  God  did  tipify  this  salvation,  which  he  now 
gives  by  baptism,  in  saving  Noah  and  all  his  by 
water,  (1  Pet.  iii.  21;)  and  by  carrying  the  Israel- 
ites safe  through  the  Red  Sea^  1  Cor.  x.  2.  And 
it  declares  also  how  Christ  himself  by  being  bap- 
tized sanctified  water  for  remission  of  sins:  and 
upon  these  grounds  we  pray,  that  God  will  by  his 
Spirit  cleanse  and  sanctify  this  child,  that  he  may 
be  delivered  from  his  wrath,  saved  in  the  ark  of  his 
Church,  and  so  filled  with  grace  as  to  live  holily  here, 
and  happily  hereafter.  The  second  Collect,  after 
owning  God's  power  to  help  this  child,  and  to  raise 
him  from  the  death  of  sin  to  the  life  of  righteous- 
ness, doth  petition  him  to  grant  it  may  receive  re- 
mission and  regeneration,  pleading  with  God  to 
grant  this  request,  by  his  promise  to  give  to  them 
that  ask,  that  so  this  infant  may  be  spiritually 
^cleansed  by  God's  grace  in  his  baptism,  and  come 
at  last  to  his  eternal  kingdom,  through  Christ  our 
Lord,  Amen. 

2.  The  next  part  of  the  preparation  concerns  the 
godfathers  or  sureties,  who  are  1.  encouraged  in 
the  Gospel  and  its  application,  with  the  thanks- 
giving ;  2.  instructed  in  the  preface  before  the  co- 
venant: 3.  engaged  in  questions  and  answers. 
The  Jews  had  sureties  at  circumcision,  who  pro 


404 


PUBLIC  BAPTISM  OF  INFANTS. 


•[  Jf  they  answer,  No  ;    then  shall  the  Minister 
proceed,  (11.)  as  follloiceth. 

DEARLY  beloved,  forasmuch  as  all  men 

mised  for   the  child  till  it  came  to  age,  (Isai.  viii. 
2  ;)  and  the  primitive  Christians  had  sponsors' to 
engage  for  such  as  were  baptized  ;  and  since  chil- 
dren cannot  make  a  covenant  themselves,  it  is  charity 
to  appoint  (as  the  laws  of  men  do)  others  to  do  it  for 
them  till  they  be  of  age,  and  this  gives  security  to  the 
Church,  the  child  shall  not  be  an  apostate  ;  provides 
a  monitor  for  both  the  child  and  its  parents,  to 
mind   them   of  this  vow,  and  keep  the  memory 
of  this  new  birth,  by  giving  the  child  new  and 
spiritual  relations  of  godfathers  and  godmothers  : 
now  to  these  the  priest  next  addreSseth,  1.  in  "  the 
Gospel,"    (Mark  x.  13;)  which  shfcws   how  the 
Jews,  believing  that  Christ's  blessing   would  be 
very  beneficial  to  young  children,  brought  them  to 
him  in  their  arms,  and  when  the  disciples  checked 
them,  Christ  first  declares  that  infants,  and  such 
as  were  like  them,  had  the  only  right  to  the  king- 
dom of  heaven,  and  therefore  they  had  good  right 
to  his   love   and   his  blessing,  and   to  all  means 
which  might  bring  them  to  it,  and  accordingly  he 
took  them  in  his  arms  and  blessed  them.     After 
this  follows  the  explication,  and  applying  this  Gos- 
pel to  the  sureties;  for  if  they  doubt,  here  they 
may  see  Christ's  love  to  infants,  and  their  right  to 
heaven   and  to    this    means,   so  that   thev   may 
firmly  believe  he  will  pardon  and  sanctify  this  child, 
and  grant  it  a  title  to  this  kingdom;  and  that  he 
is  well  pleased  with  them,  for  bringing  this  child 
to  his  holy  baptism ;  for  he  desires  that  this  infant, 
as  well  as  we  all,  may  come  to  know  and  believe 
in  him.     Wherefore  thirdly,  here  is  "  a  thanksgiv- 
ing "  to  be  ofiered  up  by  all,  beginning  with  prais- 
ing God  for  calling  us  into  his  Church,  where  we 
may  know  him  and  obtain  the  grace  to  believe,  it 
being  very  proper  for  us  to  bless  God  for  our  being 
Christians,  when  a  new  Christian  is  to  be  made; 
and  then  follows  a  prayer,  that  we  who  are  Chris- 
tians may  grow  in  grace,  and  that  this  infant  may 
receive  the  Spirit  in  order  to  its  regeneration  and 
salvation.     After  which  form  of  devotion,  fourthly, 
there  is  a  "  preface  to  the  covenant,"  wherein  the 
1  Godfathers  and  Godmothers  are  put  in  mind,  first, 
,  what  hath  been  done  already,  namely,j^They  have 
brought  the  child  to  Christ,  and  begged  of  him  in 
the  Collects  to  accept  it,  and  Christ  hath  shewed 
them  in  the  Gospel,  that  the  child  is  capable  to  re- 
ceive, and  be  willing  to  give  it  salvation,  and  the 
means  thereof  upon  the  conditions  required  of  all 
Chrstians,  that  is,  repentance,  faith,  and  new  obe- 
dience.    Secondly  therefore,  they  are  required  to 
engage  in  the  name  of  this  child,  till  it  come  of  age, 
that  it  shall  perform  these  conditions  required  on  its 


(12.)  are  conceived  and  born  in  sin;  (13.)  and 
our  Saviour  Christ  saith,  None  can  enter 
into  the  kingdom  of  God,  (14.)  except  he  be 
regenerate  and  born  anew  of  water  (15.)  and 

part,  that  it  may  have  a  title  to  that  which  Christ 
doth  promise,  and  will  certainly  perform  on  his  part. 
Fifthly,  the  engagement  itself  follows,  which  is 
very  necessary,  since  baptism  is  a  mutual  cove- 
nant between   God  and  man,  and  therefore  in  the 
beginning  of  Christianity,  (when  the  Church  con- 
sisted chiefly  of  such  as  were  converted  from  the 
Jews  and  Heathens,  after  they  came  to  age,)  the 
parties  baptized  answered  these  very  same  ques- 
tions, and  entered  into  these  very  engagements  for 
themselves,  which  infants  (who  need  the  benefits 
of  baptism  as  much  as  any)  not  being  able  to  do, 
the  Church  lends  them  the  feet  of  others  to  bring 
them,  and  the  tongues  of  others  to  promise  for 
them ;  and  the  priest  stands  in  God's  stead  to  take 
this  security   in  his  name  ;  he  "  demands  "  there- 
fore of  the  sureties,  first,  if  they  in  the  name  and 
stead  of  this  child  will  renounce  all  sinful  compli- 
ances with  the  '•  devil,"  the  "  world,"  and  the  "  fiesh," 
which  tempt  us  to  all  kinds  of  sin,  and  so  are  God's 
enemies  and  ours  also,  in  so  high  a  measure,  that  un- 
less we  vow  never  to  follow  and  be  led  by  them,  can- 
not be  received  into  league  and  friendship  with  God : 
to  this  they  reply  in  the  singular  number,  as  if  the 
child  spake  by  them,  "I  renounce  them  all."    Se- 
condly, as  Philip  asked  the  eunuch,  if  he  did  believe 
before  he  baptized  him,  (Acts  viii.  37,)  so  the  priest 
asks,  if  they  believe  all  the  articles  of  the  Christian 
faith,  into  which  religion  they  are  now  to  be  entered, 
and  therefore  they  must  engage  to  hold  all  the  fun- 
damental principles  thereof  revealed  in  Scripture, 
and  comprised  in  the  Apostles'  Creed,  and  they 
are  to  answer,  "  1  do."     Thirdly,  that  it  may    ap- 
pear to  be  their  own  free  act  to  admit  themselves 
into  this  holy  religion,  they  are  asked  if  they  will 
be  baptized  into  this  faith,  and  they  answer,  "  That 
is  my  desire ;"  for  who  would  not  desire  to  be  a 
child  of  God,  a  member  of  Christ,  and  an  heir  of 
heaven?     But  since  these  benefits  of  baptism  are 
promised  only  to  them  who  live  holily,  fourthly,  it 
is  demanded  if  they  will  keep  God's  holy  will  and 
commandments  as  long  as  they  live,  since  they  now 
take  Christ  for  their  Lord  and  Master,  and  list 
themselves  under    his   banner,   and    receive   his 
grace  in  this  sacrament,  to  renew  and  strengthen 
them  to   keep  this  vow?    Upon  these  accounts 
they  promise  '■  they  will "  keep  God's  command- 
ments.    And  now  the  covenant  is  made  between 
God  and  this  infant,  he  hath  promised  it  pardon, 
grace,  and  glory,  and  is  willing  to  adopt  it  for  his 
own  child :  and  this  child  by  its  sureties  hath  en- 
gaged to  forsake  all  evil  ways,  to  believe  all  truth,  and 
to  practice  all  kind  of  virtue.        Dean  Comber. 


PUBLIC  BAPTISM  OF  INFANTS. 


405 


(11.)  If  the  minister  be  answered,  that  the  child 
hath  not  been  baptized,  he  then  begins  the  solemni- 
ty with  an  exhortation  to  prayer:  for  there  being  a 
mutual  covenant  in  this  sacrament  between  God 
and  man,  so  vast  a  disproportion  between  the  par- 
ties, and  so  great  a  condescension  on  the  part  of 
the  Almighty,  (who  designs  only  our  advantage  by 
it,  and  is  moved  by  nothing  but  his  own  free  grace 
to  agree  to  it ;)  it  is  very  reasonable,  the  whole  so- 
lemnity should  be  begun  with  an  humble  address 
to  God.  Dean  Comber. 

(12.)  Our  holy  Church's  aim  being  in  all  her 
services  to  make  them  "reasonable,"  that  accord- 
ing to  St.  Paul,  (1  Cor.  xiv,)  we  may  all  join  with 
her  in  her  offices,  both  with  our  "  spirit  and  under- 
standing," she  hath  been  careful,  not  only  to  put 
them  into  a  known  tongue,  but  also  to  instruct  us. 
in  the  nature  of  them :  makin::c  thus  her  Prayer 
Book  a  sura  of  divinity.  Therefore  here  in  the  be- 
ginning, she  instructs  out  of  holy  Scripture  concern- 
ing the  necessity  and  efficacy  of  baptism,  as  very 
briefly,  so  very  pithily  and  fully.  First,  laying 
down  this  for  a  rule,  that  we  are  all  born  in  sin,  as 
it  is  in  Rom.  v.  18,  19  ;  all  guilty  in  Adam's  fall, 
(so  the  Catholic  Church  spread  over  the  world  al- 
ways understood  it,)  and  therefore  by  our  first  birth 
have  no  right  to  heaven,  into  which  "  no  unclean 
,  ,  thing  shall  enter|'  Ephes.  v.  5.  Secondly,  that 
I  *  therefore  there  is  need  of  a  second  birth  to  give  us 
a  right  to  that,  as  it  is  (St.  John  iii.  3  ;)  "  Except  a 
manbe.born  again,  hecannot  enter  into  the  kingdom 
of  God."  Thirdly,  that  this  second  or  new  birth  is  by 
waterand  the  Holy  Ghost,  (St.  John  iii.  5;)  "Except 
a  man  be  born  again  of  water  and  the  Holy  Ghost, 
he  cannot  enter  into  the  kingdom  of  God."  By 
water  and  the  Holy  Ghost  is  there  meant  holy  bap- 
tism. For  first,  this  is  the  most  literal  interpreta- 
tion of  the  words ;  for  what  is  baptism  but  water 
and  the  Holy  Ghost?  and  therefore  the  best :  for 
that  is  certainly  the  sense  of  the  Holy  Ghost,  who, 
as  we  all  believe,  was  the  author  of  the  letter  of 
the  Scripture,  and  therefore  of  the  literal  sense, 
where  that  is  not  contrary  to,  but  agreeable  with, 
the  other  Scriptures.  Now  this  literal  sense  given 
is  agreeable  to  other  texts:  as  namely,  to  Acts 
viii.  33;  x.  47  ;  where  water  is  declared  to  be  the 
element  of  baptism:  and  expressly  again,  (Eph.  v. 
26  ;)  "  Christ  loved  the  Church,  and  gave  himself 
for  it,  that  he  might  sanctify  and  cleanse  it  with 
the  washing  of  water.  And  as  this  is  the  most 
literal,  so  it  is  the  most  catholic  interpretation  of 
the  words  ;  and  therefore  also  the  best,  by  St.  Pe- 
ter's rule,  (2  St.  Peter  i.  20.)  "  Knowing  this  first, 
that  no  prophecy  of  Scripture  is  of  private  interpre- 
tation." That  this  is  the  most  catholic  interpreta- 
tion, appears  by  all  the  ancient  interpreters  upon 
the  place,  who  all  expound  it  of  baptism.    Arid  in- 


deed if  it  were  lawful  to  expound  it  otherwise,  see- 
ing no  other  Scripture  contradicts  this  literal  sense; 
I  know  not  how  it  can  be  avoided,  but  that  men 
may  lose  all  their  Creed  by  playing  so  with  Scrip- 
ture, leaving  the  letter  for  figures.  Thus  are  we 
instructed  in  the  nature,  necessity,  and  efficacy  of 
holy  baptism  ;  that  it  is  the  only  ordinary  means  of 
our  regeneration,  or  second  birth,  which  gives  us  a 
right  and  title  to  heaven.  Bp.  Sparrow. 

Of  all  the  ancients  there  is  not  one  to  be  named, 
that  ever  did  otherwise  either  expound  or  allege 
the  place,  tlian  as  implying  external  baptism. 

Hooker. 

(13.)  The  Church  here  assigns  as  an  argument, 
why  we  should  pray  for  the  infant,  the  considera- 
tion of  that  sin,  in  which  it  was  "conceived  and 
born  :"  Avhich  although  arrogantly  denied  by  the 
old  Pelagians,  and  their  revived  issue  the  Socinian 
and  Anabaptist,  yet  it  is  affirmed  in  Scripture,  (Ps. 
li.  5 ;  Rom.  12.  18  ;  Job  xiv.  4,  5  ;)  and  was  observ- 
ed by  the  light  of  nature  among  the  heathens  ;  be- 
lieved by  revelation  among  the  Jews,  and  all  the 
orthodox  Christians ;  yea,  it  hath  a  thousand  wit- 
nesses in  every  man's  breast,  who  will  but  consider 
how  miserably  he  is  inclined  in  many  cases  against 
his  reason,  his  judgment,  and  his  resolutions.  And 
it  was  very  necessary  for  the  Church  to  lay  this 
foundation,  because  the  denial  of  original  sin  hath 
always  been  followed  by  the  contempt  of  infant 
baptism.  Dean  Comber. 

(14.)  That  is,  he  can  neither  have  part  in  the 
kingdom  of  grace  nor  of  glory  ;  neither  be  made  a 
member  of  the  Church  militant  nor  triumphant. 
Nothing  defiled  can  come  there,  (Rev.  xxi.  27 ;  2 
Cor.  15,  16 :)  and  alas,  they  are  defiled  both  in 
body  and  soul.  But  God  hath  provided  a  remedy 
as  large  as  the  evil :  water,  to  cleanse  the  outward, 
and  the  Spirit,  to  purify  the  inward  man.  The 
baptism  of  water  without  the  Spirit  will  not  suf- 
fice ;  no,  nor  yet  the  baptism  of  the  Spirit  without 
water;  for  St.  Peter  orders  those  to  be  baptized 
with  water,  who  had  received  the  Spirit  before. 
Acts  X.  47,  48,  So  that  since  children  need  this 
grace  so  exceedingly,  and  God  hath  so  graciously 
provided  this  remedy,  and  assured  us  of  the  neces- 
sity thereof;  we  must  not  allege  that  God  is  able 
to  save  without  it ;  but  most  devoutly  beseech  him 
that  ''this  child"  may  become  partaker  of  this 
blessed  means.  Dean  Comber. 

(15.)  That  is  except  he  be  baptized,     Cosins. 

Some  of  the  Scriptural  authorities  by  which  the 
doctrine  of  our  Church  may  be  sustained,  are  as 
follows : 

1.  The  terms  "Regeneration"  and  "Born 
again,"  are  put  in  connexion  with  baptism  and  wa- 
ter. "  The  washing,"  (Titus  iii.  5.)  or,  as  it  might 
be  translated,  "  the  laver  of  regeneration."    And  in 


406 


PUBLIC  BAPTISM  OF  INFANTS. 


the  Gospel  of  St.  John,  (ch.  iii.  4.)  our  Lord,  after 
having  said,  '•  Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God,"  explains  himself 
afterwards  more  fully,  thus — (v.  5.)  "Except  a 
man  be  born  of  water  and  of  the  spirit,  he  cannot 
enter  into  the  kingdom  of  God." 

2.  There  is  the  passage  quoted  by  our  baptismal 
service,  from  the  tenth  chapter  of  the  gospel  of  St. 
Mark,  v.  14.  It  comprehends  that  signal  act  of 
Christ,  by  which  in  reproof  of  his  disciples,  he  bless- 
ed little  children,  and  said:  "  Suffer  them  to  come 
unto  me,  for  of  such  is  the  kingdom  of  heaven  :" 
an  expression  well  known  to  designate  his  Church. 
The  spirit  of  the  passage  implies,  that  they  may  be 
his,  not  merely  iu  the  sense  of  visible  society,  but 
in  that  of  love  and  approbation.  Now  the  stress  of 
the  objection  against  our  doctrine,  lies  in  the  sup- 
posed impossibiUty  of  infants  being  generally  in 
such  a  state,  without  subsequent  conversion ;  which 
requires  the  exercise  of  reason.  Therefore  the  ob- 
jection is  not  only  erroneous  in  itself  but  has  its 
origin  in  another  error. 

3.  In  the  first  Epistle  to  the  Corinthians,  (vii. 
14.)  St.  Paul  uses  the  expression,  "else  were  your 
children  unclean,  but  now  are  they  holy."  By  all 
who  contend  for  infant  baptism,  this  text  is  urged 
in  proof  of  it.  Surely  there  is  inconsistency  in 
urging  it  to  that  effect,  and  yet  in  limiting  the 
sense  to  an  initiation  into  a  visible  Society.  The 
Greek  word  translated  "  holy,"  is  the  same  which 
in  other  places  is  rendered  "saints." 

4.  Some  of  the  epistles  of  the  apostles  are  ad- 
dressed to  Churches  so  long  after  their  fornxation, 
that  there  was  more  than  a  sufficiency  of  time  for 
the  children  of  believers,  baptized  in  infancy,  to  be- 
come adult.  Now  we  have  in  these  epistles  pre- 
cepts relative  to  children :  such  as  that  of  "  bring- 
ing them  up  in  the  nurture  and  admonition  of  the 
Lord."  Ephes.  vi,  4.  But  there  is  no  direction  to 
labour  for  their  conversion,  or  their  regeneration  ;■ 
the  matter  Avhich,  according  to  the  opposite  theory/^ 
ought  most  of  all  to  have  been  attended  to. 

5.  In  analogy  with  the  above  fact,  it  may  be  re- 
marked of  good  men,  under  the  Mosaic  and  Abra- 
hamic  Covenants,  that  there  is  not  a  single  in- 
stance, in  which  any  of  them  is  supposed  to  have 
begun  to  be  in  covenant  with  God,  at  any  other  pe- 
riod than  when  there  applied  to  him  the  promise 
attached  to  circumcision — "  I  will  be  a  God  to 
thee,  and  thy  seed  after  theei"  Gen.  xvii.  7.  The 
being  brought  within  the  covenant,  whether  in  in- 
fancy or  in  maturity,  was  supposed  to  involve  an 
application  of  the  promise.  The  subject  of  the  dis- 
pensation might  have  occasion,  in  the  event  of  a 
fall,  as  in  the  case  of  David,  to  put  up  the  prayer — 
"  Create  in  me  a  clean  heart,  O  God,  and  renew  a 
right  spirit  within  me."  Ps.  li.  10.    But  such  con-  I 


version  from  sin,  is  not  derogatory  to  the  position 
of  the  integrity  of  the  initiatory  state. 

6.  On  any  other  principle  than  that  now  main 
tained,  the  gospel  has,  in  this  particular,  less  of 
grace  in  it,  than  is  to  be  found  in  the  preceding  dis 
pensation  of  the  law.  All  advocates  for  infant  bap- 
tism, suppose  this  ordinance  to  answer  under  the 
gospel  the  same  end,  as  that  which  had  before  been 
attached  to  circumcision,  and  they  consider  that 
place  in  the  scripture,  which  speaks  of  "  the  cir- 
cumcision made  Avithout  hands"  (Coloss.  ii.  11.) 
as  intended  of  baptism.  Now  the  older  ordinance 
was  the  sign  of  the  covenant  which  God  made 
with  Abraham,  and  with  his  seed  after  him.  The 
sign  ought  not  to  be  considered  as  severed  from  the 
thing  signified.  Unless  therefore  the  whole  trans- 
action be  thought  confined  to  temporal  blessings, 
which  would  not  be  yielded  by  the  disapprovers  of 
our  present  doctrine,  the  said  instituted  rite  con- 
veyed an  assurance  of  the  divine  favour,  in  an  un- 
limited sense.  Must  not  this  be  also  a  property  of 
the  entrance  into  the  covenant  under  the  Gospel  ? 
To  suppose  otherwise,  would  not  be  consistent 
with  the  commendation  of  the  latter,  that  is,  "  the 
grace  of  God,  bringing  salvation  to  all  men." 

There  has  been  the  more  minuteness  in  regard 
to  a  sentiment  so  prominent  in  the  institutions  of 
our  Church,  because  of  many  notions  of  modern 
times,  which  stand  directly  opposed  to  it.  What 
we  teach  in  this  particular,  was  uniformly  held  by 
the  primitive  Church  :  and  there  was  no  departure 
,  from  it,  until  above  fifteen  hundred  years  after  the 
commencement  of  the  Christian  era.  After  that 
time,  there  was  set  up  the  doctrine,  that  those  onoe 
in  grace  cannot  finally  fall  from  it.  Now  as  many, 
baptized  in  infancy,  are  afterwards  grievous  sin- 
ners, and  continue  so  to  the  end  of  life;  it  follows 
that  they  could  not  have  been  in  grace.  But  our 
Catechism  was  drawn  up,  before  that  novel  notion, 
had  gained  such  ground,  as  to  transfuse  its  com- 
plexion into  the  creed  of  any  Christian  Church. 
And  this  circumstance  is  one  of  the  evidences,  of 
her  being  built  on  the  foundation  of  the  Apostles 
and  Prophets,  "  Jesus  Christ  himself  being  the 
chief  corner-stond"  Ephes.  ii.  20.  But  in  saying 
so,  there  is  the  wish  to  guard  the  hearers,  against 
mixing  with  a  reverence  and  a  belief  of  the  doc- 
trines of  our  Church,  intolerance  towards  any 
other.  "  The  end  of  the  commandment  is  charity." 
not  that  indifference,  which  occasionally  assumes 
its  name  ;  but  that  which  issues  from  "  a  pure  heart 
and  a  good  conscience,  and  faith  unfeigned."  1 
Tim.  i.  5.  Bp.  White. 

I  have,  if  I  mistake  not,  fully  shown  that  the 
terms  resurrection  and  regeneration  may  be  con- 
sidered as  synonymous.  In  their  proper  meaning, 
they  cannot  apply  to  this  life.    It  is  only  their  me- 


PUBLIC  BAPTISM  OF  liNFANTS. 


407 


of  the  Holy  Ghost ;  (16.)  I  beseech  you  to 
call  upon  God,  the  Father,  (17.)  through  our 
Lord  Jesus  Christ,  that  of  his  bounteous 
mercy,  he  will  grant  to  this  Child  that 
which  by  nature  he  cannot  have  ;  (18.)  that 
he  may  be  baptized  with  water  and  the  Holy 
Ghost.  (19.)  and  received  into  Christ's  holy 
Church,  and  be  made  a  living  member  of 
the  same. 

taphorical  meaning  with  which,  in  our  present 
state,  we  have  any  concern.  In  the  metaphorical 
sense,  the  apostle  <  expressly  affirms  that  we  are 
risen  in  baptism ;  it  must  therefore  be  admitted, 
by  every  candid  mind,  that  in  whatever  sense  bap- 
tism is  a  resurrection,  it  is,  in  the  same  sense,  a 
regeneration.  Consequently  the  language  of  our 
Church,  in  her  baptismal  service,  is  as  consistent 
with  the  scriptures,  as  it  is  with  the  sentiments 
and  expressions  of  the  Church  universal  for  six- 
teen hundred  years.  That  narrow  use  of  the  phrase 
which  would  exclude  its  application  to  baptism 
was  unknown  at  the  period  of  the  reformation. 
Hence  there  is  a  remarkable  uniformity  with  the 
language  of  the  English  Liturgy  and  articles,  in  all 
the  symbols  and  confessions  of  faith  which  were 
framed  at  that  period,  by  the-  continental  reform- 
ers ;  an  uniformity  which  is  stiU  preserved  in  our 
own  country  in  the  formularies  of  those  who,  in 
their  modes  of  speech,  have  departed  most  widely 
from  the  language  of  our  Church.  When  the  cir- 
cumscribed use  of  the  term  regeneration  first  be- 
came current,  it  may  be  difficult  to  determine.  It 
is  not  unlikely  that  it  grew  out  of  the  contentions, 
y  /  on  the  subject  of  election  and  grace,  which  in  the 
/  year  1618.  agitated  the  synod  of  Dort ;  and  Dr. 
NichoUs,  in  his  commentary  on  the  baptismal  of- 
fice, traces  it  no  higher  than  to  the  beginning  of 
the  civil  wars  in  England ;  that  is  to  the  year 
1641.  If  this  be  correct,  it  is  not  difficult  to  ac- 
count for  its  prevalence  in  America.    Dr.  Jarvis. 

(16.)  To  be  "born  of  water"  signifies  to  be  bap- 
tized with  water;  and  to  be  "born  of  the  Spirit" 
signifies  to  be  renewed  in  the  inner  man,  to  be 
sanctified  or  made  holy  by  the  gracious  influence 
of  the  holy  Spirit.  And  this  birth  of  water  and  of 
the  Spirit  is  a  new  birth,  as  it  is  distinguished  from 
that  old  former  birth  of  nature  by  which  we  enter 
into  the  world.  Dr.  Bennet, 

(17.)  Who  gives  this  grace,  "through  our  Lord 
Jesus  Christ,"  who  instituted  this  ordinance,  and 
mtercedes  for  us  and  with  us.       Dean  Comber. 

(IS.)  Nothing  is  more  evident,  than  that  the 
blessing  of  the  covenant  with  God  by  Christ  can- 
not be  had  by  nature  :  for  by  nature  we  are  the 
children  of  wrath,  and  consequently  the  objects  of 
God's  displeasure.  Dr.  Bennet. 


TI  Then  shall  the  Minister  say,  (20.) 

Let  us  pray. 

ALMIGHTY  and  everlasting  God,  who, 
of  thy  great  mercy,  didst  save  Noah  and  his 
family  in  the  ark  from  perisliing  by  water  ; 
and  also  didst  safely  lead  the  children  of 
Israel  thy  people  throucjh  the  Red  Sea,  figur- 
ing thereby  thy  holy  Baptism  ;  (21.)  and  by 

(19.)  Baptism  with  the  Holy  Ghost  does  in 
Scripture  phrase  betoken  the  being  endued  with 
the  extraordinary  gifts  of  the  Holy  Ghost.  But  in 
human  writings  it  very  commonly  signifies  other- 
wise ;  and  particularly  in  this  place  it  denotes 
the  being  endued  with  the  sanctifying  and  regene- 
rating grace  of  the  Spirit.  Dr.  Bennet. 

(20.)  The  rubric  here  is  deficient  Avith  respect 
to  the  posture  or  action  of  the  minister.  It  is  not 
said,  whether  he  shall  kneel  or  stand,  at  these  and 
the  other  prayers  previous  to  the  administration  of 
baptism  in  the  two  first  offices.  In  that  for-aduhs 
indeed  the  rubric  is  far  more  clear  for  his  standing; 
it  being  said  before  the  two  first  prayers  in  the  of- 
fice, "  And  here  all  the  congregation  shall  kneel :" 
whereby  the  minister  seems  to  be  excepted.  But 
nothing  certain  can  be  gathered  as  to  the  two  former  f- 
offices,  which  occasions  the  clergy  to  practise  differ-  '^ 
ently  in  this  circumstance.    Archdeacon  Sharp. 

It  seems  desirable  that  the  rubric  should  be  more 
explicit  in  relation  to  the  posture  both  of  minister 
and  people,  in  the  office  of  the  ministration  of  bap- 
tism. In  this  place  the  English  service  must  sup- 
pose the  people  to  kneel,  for  the  Rubric  which  suc- 
ceeds the  prayer  says  "  Then  shall  the  people  stand 
up."  The  minister,  I  think  must  be  supposed  in 
a  standing  posture,  because  he  is  not  directed 
by  it  to  rise,  at  the  reading  of  the  Gospel.  For 
uniformity's  sake,  I  would  recommend  that  the 
people  should  kneel  through  all  the  prayers  in  the 
service,  and  that  the  Minister  should  perform  the 
service  standing,  with  the  exception  of  the  part 
where  he  is  directed  by  the  Rubric  to  kneel.  This 
seems  to  be  the  course  that  propriety  would  dictate. 

T.  c.  B. 

Every  one  in  the  congregation  ought  devoutly  to 
join  in  this  and  all  other  prayers,  and  to  shew  their  0 
piety,  their  zeal,  and  their  charity,  in  interceding 
for  the  child  or  children  here  offered  to  God,  that 
they  may  effectually  receive  all  the  benefits  an- 
nexed to  this  holy  sacrament. 

Archdeacon  Yardley. 

(21.)  The  apostle  tells  us,  that  "the  long  suffer- 
ing of  God  waited  in  the  days  of  Noah,  Avhile  the 
ark  was  a  preparing,  wherein  few,  that  is,  eight 
souls  were  saved  by  water.  The  like  figure  where- 
unto,  even  baptism,  doth  also  now  save  us."  &c. 


40S 


PUBLIC  BAPTISM  OF  INFANTS. 


the  Baptism  of  thy  well-beloved  Son  Jesns 
Christ  in  the  river  Jordan,  didst  sanctify  wa- 
ter (22.)  to  the  mystical  wasliins:  away  of  sin  ; 
Tce beseech  thee,  for  thine  infinite  mercies,  that 
thou  wilt  mercifully  look  upon  this  Child  ; 
wash  /li/n,  and  sanctify  A/w,  witii.lhe  Holy 
Ghost ;  that  he,  being'  deHvered  from  thy 
wrath,  may  be  received  into  the  ark  of 
Christ's  Church ;  and  being  steadfast  in 
faith,  joyful  through  hope,  and  rooted  in 
charity,  may  so  pass  the  waves  of  this  trouble- 
some world,  thnt  finally  he  may  come  to  the 
land  of  everlasting  life  ;  there  to  reign  with 
thee,  world  without  end,  through  Jesus 
Christ  our  liOrd.     Amen. 

H  Or  this. 

ALMIGHTY  and  immortal  God,  theNaid 
of  all  who  need,  (23.)  the  helper  of  all  who 
flee  to  thee  for  succour,  the  life  of  those  who 
believe,  and  the  resurrection  of  the  dead  ; 

1  Pet.  iii.  20.  Whence  it  is  plain,  that  in  the  de- 
liverance of  Noah's  family  by  the  ark,  God  did 
prefigure,  or  represent  by  way  of  type,  the  Chris- 
tian baptism  :  we  are  told  also,  tliat  the  children  of 
Israel  were  all  of  them  "  baptized  unto  Moses  in 
the  cloud  and  in  the  sea,"  (1  Cor.  x.  2  ;)  that  is, 
they  were  by  that  baptism  made  the  disciples  of 
Moses ;  and  consequently  that  the  baptism  was  a 
type  or  figure  of  the  Christian  baptism,  by  which 
we  are  made  our  Saviour's  disciples. 

Dr.  Bennet 

(22.)  Such  was  the  language  of  the  primitive 
Church :  not  that  they  thought  the  water  contrac- 
ted any  new  quality  in  the  nature  :  but  was  only 
said  to  be  "sanctified"  in  the  use  thereof,  being 
converted  by  Christ's  institution  from  common  to 
sacred  purposes.  UEstrange. 

(23.)  In  this  second  prayer,  we  request,  1.  that 
this  child  may  be  pardoned  and  regenerated ; 
2.  that  it  may  be  adopted  and  accepted  by  Al- 
mighty God  :  both  which  are  enforced  with  their 
proper  motives.  The  first  petition  is  ushered  in 
by  a  solemn  invocation,  wherein  we  call  upon 
God  by  all  those  attributes,  which  express  his 
power  and  mercy  :  we  confess  him  to  be  "  Omni- 
potent" and  "Immortal,"  (1  Tim.  vi.  16;)  the 
"reliever"  of  the  needy,  (Ps.  x.  16,  and  Ixix.  33  ;) 
the  "  helper "  of  those  that  fly  to  his  protection, 
(John  vi.  37:)  He  giveth  eternal  "life  "  to '' be- 
lievers," and  raiseth  those  that  are  "  dead," 
(John  xi.  25:)  and  therefore  he  is  fittest  to  be  so- 
licited in  behalf  of  a  weak  and  helpless  infant, 
dead  in  trespasses  and  sins.  Dean  Comber. 

(24.)  What  is  meant  here  by  "  spiritual  regene- 
ration," requires  to  be  spoken  to.  To  be  '•  rege- 
nerate and  born  anewof  water  and  of  the  Holy  Ghost" 


I  we  call  upon  thee  for  this  Infant,  th^t  he, 
i  coming  to  thy  holy  Baptism,  may  receive 
remission  of  sin,  by  spiritual  regeneration. 
(24.)  Receive  him,  O  Lord,  as  thou  hast 
j  promised  by  thy  well-beloved  Son,  saying. 
Ask,  and  ye  shall  have:  seek,  and  ye  shall 
find ;  knock,  and  it  shall  be  opened  unto 
you  :  So  give  now  unto  us  who  ask  ;  let  us 
who  seek,  find  ;  open  the  gate  unto  us  who 
knock  ;  that  this  Infant  may  enjoy  the  ever- 
lasting benediction  of  thy  heavenly  washmg, 
and  may  come  to  the  eternal  kingdom  which 
thou  hast  promised  by  Christ  our  Lord. 
Amen. 


-k 


T[  Then  the  Minister  shall  say  as  folloxrs :  or 
else  shall  pass  on  to  the  questions  addressed  to 
the  Sponsors  ;  and  from  thence  to  the  Prayer 
immediately  before  the  Immersioti,  or  the  pour- 
ing of  Water  on  the  infant.     But  note  ;   that, 

■   in  every   Church,  the  ^mediate  parts  of  ifie 

are,  in  the  beginning  of  this  office,  spoken  of  as  the 
same  thing:  "the  inward  and  spiritual  grace,"  con- 
veyed to  us  in  this  sacrament,  is  by  our  Church  Cate- 
chism said  to  be  "  a  death  unto  sin  and  a  new 
birth  unto  righteousness  ;  for  being  by  nature  born 
in  sin,  and  the  children  of  wrath,  we  are  hereby 
made  the  children  of  grace."  St.  Paul  says,  '"we 
are  buried  with  Christ  by  baptism  into  death,  that 
like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk 
in  newness  of  lifel"  Rom.  vi.  4.  And  the  same 
St.  Paul  styles  baptism  "  the  washing  of  regenera 
tion,"  (Tit,  iii.  5;)  because  in  baptism  the  holy 
Spirit  works  in  us  a  change  something  like  a  new 
birth,  translating  us  from  a  natural  state  in  Adam 
to  a  spiritual  state  in  Christ ;  both  the  water  and 
the  Spirit  at  the  same  time  concurring  to  this  new 
birth :  for,  as  we  are  but  once  born  into  our  natural 
life,  so  are  we  but  once  born  into  our  spiritual  or 
Christian  life :  we  are  but  once  baptized,  and  once 
regenerated ;  regenerated  at  the  very  time  when  we 
are  baptized.  This  is  the  language  of  Scripture  . 
thus  this  term  was  applied  by  the  ancient  fathers  ;" 
and  thus  it  is  used  by  our  Church.  So  that  to 
speak  of  a  Christian's  being  regenerated  in  any 
other  stage  of  his  life;  or  to  apply  the  term  of  re- 
generation, or  new  birth,  to  the  turning  from  a 
lapsed  state  to  a  state  of  holiness,  to  that  renova- 
tion, amendment,  or  renewal  of  the  heart  of  man, 
which  is  the  duty  of  a  Christian,  and  which  the 
word  of  God  exhorts  us  to  acquire  ;  to  make  it 
signify  conversion  or  repentance ;  is,  if  there  were 
no  worse  consequences  attending  it,  mixing  and 
confounding  distinct  notions,  misapplying  Scrip- 
ture phrases,  and  abusing  the  ancient  and  known 
language  of  the  Church.  Archdeacon  Yardley.     — 


PUBLIC  BAPTISM  OF  INFANTS. 


409 


Service  shall  be  used,  once  at  least  in  every 
rrtonth  {if  there  be  a  Baptism)  for  the  belter 
instructing  of  the  People  in  the  Grounds  of 
Infant  Baptism. 

Hear  the  words  of  the  Gospel,  (25.)  written 
by  St,  Mark,  in  the  tenth  chapter,  at  the 
tliirteenth  verse, 

THEY  brouofht  yonno:  children  to  Christ 
that  he  should  touch  them  ;  and  his  disciples 
rebuked  those  who  brought  them.  But 
when  Jesus  saw  '\l,  he  was  much  displeased, 
and  said  unto  them.  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not ;  for 
of  such  is  the  kingdom  of  God,  Verily 
I  say  unto  you,  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he  shall 
not  enter  therein.  And  he  took  them  up  in 
his  arms,  put  his  hands  upon  them,  and 
blessed  them, 

1[  After  the  Gospel  is  read,  the  Minister  shall 
make  this  brief  Exhortation  upon  the  words  of 
the  Gospel: 

BELOVED,  ye  hear  in  this  Gospel  the 
words  of  our  Saviour  Christ,  that  he  com- 
manded the  children  to  be  brought  unto  him; 
how  he  blamed  those  who  would  have  kept 
them  from  him  ;  how  he  exhorteth  all  men 
to  follow  their  innocency.    Ye  perceive  how, 

(25,)  The  minister,  in  the  next  place  is  to  read 
to  them  a  portion  out  of  the  Gospel  of  St,  Mark. 
Which  though  anciently  applied  to  the  sacrament 
of  baptism,  has  been  censured  by  some  as  impro- 
per for  this  place ;  because  the  children  there  men- 
tioned were  not  brought  to  be  baptized.  But  if 
people  would  but  consider  upon  what  account  the 
Gospel  is  placed  here,  without  doubt  they  will  re- 
tract so  impertinent  a  charge.  In  the  making  of  a 
covenant,  the  express  consent  of  both  parties  is  re- 
quired :  and  therefore,  the  covenant  of  baptism 
being  now  to  be  made  between  Almighty  God  and 
the  child  to  be  baptized  ;  it  is  reasonable,  that,  be- 
fore the  sureties  engage  in  behalf  of  the  infant, 
they  should  have  some  comfortable  assurances, 
that  God  on  his  part  will  be  pleased  to  consent  to 
and  make  good  the  agreement.  For  their  satisfac- 
tion, therefore,  the  priest,  who  is  God's  ambassador, 
produces  a  warrant  from  Scripture,  (the  declaration 
of  his  will,)  whereby  it  appears  that  God  is  willing 
to  receive  infants  into  his  favour,  and  hath  by  Je- 
sus Christ  declared  them  capable  of  that  grace  and 
glory,  which  on  God's  part  are  promised  in  this 
baptismal  covenant:  wherefore  the  sureties  need 
not  fear  to  make  the  stipulation  on  their  part,  since 
they  have  God's  own  word,  that  there  is  no  impe- 
diment in  children  to  make  them  incapable  of  re- 
52 


by  his  outward  gesture  and  deed,  he  declar-* 
ed  his  good  will  toward  them  ;  for  he  em- 
braced them  in  his  arms,  he  laid  his  hands 
upon  them,  and  blessed  them.  Doubt  ye 
hot  therefore,  but  earnestly  believe,  that  he 
will  likewise  favourably  receive  this  present 
Infant ;  that  he  will  embrace  him  with  the 
arms  of  his  mercy  ;  that  he  will  give  unto 
him  the  blessing  of  eternal  life,  and  make 
him  jiartaker  of  his  everlasting  kingdom. 
Wherefore,  we  being  thus  persuaded  of  the 
good  will  of  our  heavenly  Father  towards 
this  Infant,  declared  by  his  Son  Jesus 
Christ;  and  nothing  doubting,  but  that  he 
favourably  alloweth  this  charitable  work  of  ,^ 
ours,  in  bringing  this  Infant  to  his  holy 
Baptism ;  let  us  faithfully  and  devoutly 
give  thanks  unto  him,  (26.)  and  say, 

ALMIGHTY 'and  everlasting  God,  heav- 
enly Father,  we  give  thee  humble  thanks, 
that  thou  hast  vouchsafed  to  call  us  to  the 
knowledge  of  thy  grace,  and  faith  in  thee  : 
Increase  this  knowledge,  and  confirm  this 
faith  in  us  evermore.  Give  thy  Holy  Spirit 
to  this  Infant ;  that  he  may  be  born  again, 
and  be  made  an  heir  of  everlasting  salva- 
tion, through  our  Lord  Jesus  Christ,  who 
liveth  and  reigneth  with  thee  and  the  Holy- 
Spirit,  now  and  forever.     Amen,  /4- 


ceiving  that,  which  he  hath   promised,  and   will 
surely  perform. 

From  all  which  premises,  the  Church,  in  a  brief 
exhortation  that  follows,  concludes,  that  the  sureties 
may  cheerfully  promise  that  which  belongs  to  their 
part,  since  God  by  his  Son  hath  given  sufBcient  se- 
curity that  his  part  shall  be  accomplished. 

Dean  Comber,  Wheatly. 

The  use  of  this  part  of  the  service,  is  by  the  pre- 
ceding Rubric  left  discretionary^  with  the  Minister,  t 
but  in  the  English  office  no  such  latitude  is  allow-  / 
ed.  It  is  to  be  feared  tnat  some  of  our  Clergy  car- 
ry this  discretionary  power  further  than  they  are 
authorized,  and  seldom  or  never  use  this  interme- 
diate part  of  the  service  at  all.  In  large  Congrega- 
tions, where  baptism  is  frequently  administered,  it 
will  be  generally  used  once  a  month,  if  the  pro- 
vision of  the  Rubric  is  complied  with,  and  this  may- 
be sufficient  to  keep  the  people  in  mind  of  "  the 
grounds  of  infant  baptism,"  but  in  Congregations 
where  the  sacrament  is  but  seldom  administered,  it 
will  rarely  be  expedient  to  omit  any  part  of  the  of- 
fice. T.  c,  B. 

(26.)  The  willingness  of  God  to  receive  us  into 
his  favoijr  being  the  overflowings  of  his  pure  mer-.       p 
cy  and  goodness,  and  not  owing  to  any  merits  or         ' 
deserts  in  us,  it  is  fit  it  should  be  acknowledged  in 


410 


PUBLIC  BAPTISM  OF  INFANTS. 


T[  Then  shall  the  Minister  speak  unto  the  God- 
fathers and  Godmothers  (27.)  in  this  wise: 

DEARLY  beloved,  ye, have  brought  this 
Child  ):ere  to  be  baptized  ;  ye  have  prayed 
that  our  Lord  Jesus  Christ  would  vouchsafe 
to  receive  hwi,  to  release  hi?n  from  sin,  to 
sanctify  hitji,  with  the.  Holy  Ghost,  to  give 
him  the  kingdom  of  heaven  and  everlasting 
life.  Ye  have  heard  also  that  our  Lord  Je- 
sus Christ  hath  promised  in  bis  gospel,  to 
grant  all  these  tlnngs  that  ye  have  prayed 
for;  which  promise,  he  for  his  part  will 
most  surely  keep  and  perform.  Wherefore, 
after  this  promise  made  by  Christ,  this  In- 

an  humble  manner.  And  therefore  next  follows  a 
thanksgiving  for  our  own  call  to  the  knowledge  of, 
and  faith  in,  God,  which  we  are  put  in  mind  of  by 
this  fresh  occasion :  and  wherein  we  also  beg  of 
God  to  give  a  new  instance  of  his  goodness,  by 
"giving  his  holy  Spirit  to  the  infant"  now  to  be 
baptized,  that  so  "  it  may  be  born  again,  and  made 
an  heir  of  everlasting  salvation."  Wheatly. 

(27.)  No  doubt  now  remaining,  but  that  God  is 
ready  and  willing  to  perform  his  part  of  the  cove- 
nant, so  soon  as  the  child  shall  promise  on  his :  the 
priest  addresses  himself  to  the  Godfathers  and  God- 
mothers to  promise  for  him  ;  and  from  them  takes 
security,  that  the  infant  shall  observe  the  conditions 
that  are  required  of  him.  And  in  this  there  is  no- 
thing strange  or  new  :  nothing  which  is  not  used  in 
almost  every  contract.  Whenever  kings  are  crown- 
ed in  their  infancy,  some  of  the  nobility,  deputed  to 
represent  them,  take  the  usual  oaths.  The  same 
do  ambassadors  for  their  principals  at  the  testifying 
of  leagues  or  articles:  and  guardians  for  their  mi- 
nors, who  are  bound  by  the  law  to  stand  to  what  is 
contracted  for  them.  Thus  the  Church,  acting  af- 
ter the  same  method  as  all  nations  and  orders  of 
men,  admits  infants  to  baptism  by  sponsors  under- 
taking for  them.  Dr.  Nicholls. 

The  customof  Godfathers  and  Godmothers  seems 
to  have  had  its  original  from  a  like  practice  among 
the  Jews :  the  modern  Jews,  as  Buxtorf  informs 
us,  have  always  a  sponsor  or  suscepter  at  the  cir- 
cumcision of  the  child.  But  the  use  of  them  in 
-.  the  Christian  Church  is  of  so  aneient  a  date,  that 
they  are  mentioned  by  some  of  the  earliest  writers 
of  our  religion  ;  such  as  Justin  Martyr,  TertuUian, 
St.  Cyril  of  Alexandria,  and  St.  Austin.  But  if 
there  were  nothing  of  antiquity  in  favo|Qr  of  this 
usage  of  our  Church,  yet  methinks  the  benefits  of 
it  to  common  Christianity  should  screen  it  from 
those  furious  assaults,  which  have  heen  sometimes 
made  against  it.  For  what  an  excellent  security  is 
it  to  the  Church,  that  several  Christian  men  and 
women  pass  their  word  that  the  child  shall  be  in- 


fant  must  also  faithfully,  for  his  part,  pro- 
mise by  you  that  are  his  sureties  (until  he 
come  of  age  to  take  it  upon  Idniself)  that  he 
will  renounce  the  devil  and  all  his  works, 
and  constantly  believe  God's  holy  word,  and 
obediently  keep  his  commandments.  \  ^ 

IT  The  Minister  shall  then  demand  of  the  Spon- 
sors as  follows :  the  questionsJieing  considered 
as  addressed  to  them  severally^  and  the 
answers  to  he  made  accordingly. 

I  demand  therefore,  (28.) 
DOST  thou,  in  the  name  of  this  Child, 
renounce    the    devil    and    all    his    works, 
the  vain  pomp    and   glory  of  the    world, 

structed  in  the  Christian  faith  ;  that  they  will  take 
this  duty  upon  themselves,  in  case  the  parents  of  it 
die,  or  be  negligent  of  it  1  Dr.  Nicholls. 

It  is  the  duty  of  Godfathers  and  Godmothers,  not 
only  to  answer  for  the  child,  as  we  call  it,  when  it 
is  baptized,;  but  also  and  principally  to  take  care  of 
the  education  thereof,  to  assist  the  parents  in  that 
great  duty,  and,  in  case  of  their  death,  to  take  it 
more  particularly  upon  themselves.  They  are 
therefore  obhged  to  have  a  watchful  eye  over  their 
charges;  to  give  them  good  instructions;  to  ad- 
monish, correct,  and  reprove  them  ;  to  encourage 
them  in  well-doing,  &c.  And  this  care  must  not 
cease,  till  the  children  either  are  confirmed,  or  have 
received  t^e  Lord's  supper,  and  thereby  in  a  solemn 
manner  taken  upon  themselves  their  baptismal 
covenant.  Hence  it  is  evident,  how  useful  this  in- 
stitution is ;  and  with  what  good  reason  our  Church 
insists  upon  having  Godfathers  and  Godmothers  at 
the  baptism  of  infants.  For,  though  the  parents 
are  indeed  obliged,  both  by  nature  and  religion,  to 
bring  up  their  children  virtuously  ;  yet  the  Church, 
for  the  greater  security,  requires  sponsors  also  to 
see  that  it  be  done:  and  has  thereby  made  every 
provision  in  her  power  for  avoiding  neglect  in  the 
education  of  children,  and  for  bringing  them  up  in 
the  nurture  and  admonition  of  the  Lord.  Only  let 
parents  remember,  of  what  importance  this  matter 
is;  and  let  them  discharge  a  good  conscience  there- 
in, by  procuring  proper  persons  for  this  office  :  such 
as  are  truly  pious ;  such  as  have  a  deep  sense  of 
their  duty,  and  are  zealous  for  the  promotion  of 
God's  glory,  and  the  salvation  of  souls.  ,   >• 

Dr.  Bennet.       -f 

(28.)  The  reasonablenjess  of  a  vicarious  stipula- 
tion having  been  justified,  the  form,  that  is  here 
used,  is  now  to  be  considered.  It  is  drawn  up  all 
along  by  way  of  question  and  answer,  which  seems 
to  have  been  the  method  even  in  the  days  of  the 
apostles  :  for  St.  Peter  calls  baptism  the  "  answer 
of  a  good  conscience  ;"  (1  Pet.  iii.  21 :)  and  in  the 
primitive  Church  queries  were  always  put  to  the 


PUBLIC  BAPTISM  OF  INFANTS. 


411 


persons  baplized,  which  persons  at  age  answered 
themselves,  and  children  by  their  representatives, 
who  are  therefore  to  answer  in  the  first  person,  (as 
the  advocate  speaks  in  the  person  of  the  client,) 
"  I  renounce,"  &c.,  because  the  contract  is  properly- 
made  with  the  child. 

2.  For  which  reason,  in  the  first  book  of  King 
Edward,  the  priest  is  ordered  "  to  demand  of  the 
child  "  these  several  questions  proposed  ;  and  in 
our  present  Liturgy,  though  the  minister  directs 
himself  to  the  Godfathers  and  Godmothers,  yet  he 
speaks  by  them  to  the  child,  as  is  manifestly  appa- 
rent from  the  third  question  :  and  consequently  the 
child  is  supposed  to  return  the  several  answers 
which  are  made  by  the  Godfathers,  &c.,  and  "  to 
promise  by  those  that  are  his  sureties"  (as  the 
above  preface  expresses  it)  "that  he  will  renounce 
the  devii  and  all  his  works,  and  constantly  believe 
God's  holy  word,  and  obediently  keep  his  com- 
mandments." 

3.  The  queries  proposed  are  four,  of  which  the 
last  was  added  to  the  Restoration;  there  being  but 
three  of  them  in  any  of  the  former  books,  though 
in  the  first  of  King  Edward  they  are  broke  into 
eight.  They  being  all  of  them  exceedingly  suita- 
ble and  proper,  I  think  it  not  amiss  to  take  notice 
of  them  severally. 

4.  First,  then,  when  we  enfer  into  covenant  with 
God,  we  must  have  the  same  friends  and  enemies 
as  he  hath  ;  especially  when  the  same,  that  are 
enemies  to  him,  are  also  enemies  to  our  salvation. 
And  therefore,  since  children  are  by  nature  the 
slaves  of  the  devil,  and,  though  they  have  not  yet 
been  actually  in  his  service,  will  nevertheless  be 
apt  to  be  drawn  into  it,  by  the  "  pomps  and  glory 
of  the  world,  and  the  sinful  desires  of  the  flesh  ;" 
it  is  necessary  to  secure  them  for  God  betimes,  and 
to  engage  them  to  take  all  these  for  their  enemies, 
since  whoso  loveth  them  cannot  love  Godj  1  John 
ii.  15.  This  first  part  of  the  baptismal  vow,  to- 
gether with  the  answer,  is  so  exactly  primitive, 
that,  if  we  compare  ours  and  the  ancient  forms  to- 
gether, we  shall  thereby  perceive,  that  although 
they  somewhat  differed  among  themselves,  yet 
we  have  extracted  the  marrow  and  substance  of 
them  all. 

5.  Secondly,  faith  is  a  necessary  qualification  for 
baptism,  (Mark  xvi.  16:)  and  therefore  before 
Philip  would  baptize  the  eunuch,  he  asked  him, 
"  If  he  believed  with  all  his  heart  ?"  and  received 
his  answer,  that  "  he  believed  Jesus  Christ  to  be 
the  Son  of  God."  Acts  viii.  37.  From  which  re- 
markable precedent  the  Church  hath  ever  since 
demanded  of  all  those  who  enter  into  the  Christian 
profession,  "  if  they  believe  all  the  articles"  which 
are  implied  in  that  profession  ;  and  this  was  either 
done  by  way  of  question  and  answer,  or  else  the 


party  baptized  (if  of  age)  was  made  to  repeat  the 
whole  Creed. 

6.  But  thirdly,  it  is  not  only  necessary  that  the 
party  to  be  baptized  do  believe  the  Christian  faith; 
but  he  must  also  desire  to  be  joined  to  that  society 
by  the  solemn  rite  of  initiation :  wherefore  the 
child  is  ffirther  demanded,  "  Whether  he  will  be  /  J 
baptized  in  this  faith?"  because  God  will  have  no 
unwilling  servants,  nor  ought  men  to  be  compelled 
by  violence  to  religion.  And  yet  the  Christian  re- 
ligion is  so  reasonable  and  profitable  both  as  to  this  / 


world  and  the  next,  that  the  Godfathers  may  very 
well  presume  to  answer  for  the  child,  that  "  that  is 
his  desire:"  since  if  the  child  could  understand  the 
excellency  of  this  religion,  and  speak  its  mind,  it 
Avould  without  doubt  be  ready  to  make  the  same 
reply. 

7.  Lastly,  St.  Paul  tells  us,  they  that  are  bap- 
tized must  "walk  in  newness  of  life,"  (Rom.  vi. 
4 :)  for  which  reason  the  child  is  demanded, 
fourthly,  "If  he  will  keep  God's  holy  will  and  com- 
mandments, and  walk  in  the  same  all  the  days  of 
his  life  ?"  For  since  he  now  takes  Christ  for  his 
Lord  and  Master,  and  lists  himself  under  his  ban- 
ner, it  is  fit  he  should  vow,  in  the  words  of  this 
sacrament,  to  observe  the  commands  of  his  general. 
Wherefore  as  he  promised  to  forsake  all  "  evil " 
before,  so  now  he  must  engage  to  do  all  that  is 
"good,"  without  which  he  cannot  be  admitted 
into  the  Christian  Church. 

Dean  Comber,  JVheatly. 

For  the  better  understanding  of  the  true  sense 
and  meaning  of  these  questions,  which  are  put  to 
the  sponsors,  and  the  answers,  which  the  spoTisors 
are  to  make ;  it  must  be  observed,  that,  when  an 
adult  person  is  baptized,  these  questions  are  put  to 
the  person  himself,  and  he  himself  returns  the  an- 
swers to  them.  So  that  there  is  a  most  express 
and  formal  covenant  then  made  between  God  and 
the  party  baptized  :  God  acting  by  his  lawful  min- 
ister, and  the  person  baptized  acting  in  his  own 
person.  But  infants  are  not  capable  of  entering 
into  covenant  in  their  own  persons  :  and  yet  they 
are  obliged  to  the  terms  of  the  covenant,  when 
they  come  of  age.  Wherefore,  that  this  may  be 
the  more  effectually  represented  and  shadowed 
forth  to  the  congregation,  the  questions  are  put  to 
sureties,  and  the  sureties  do  make  answers  in  the 
infants'  names.  Not  that  the  infants  can  be  sup- 
posed actually  to  renounce  the  devil,  &c. ;  to  be- 
lieve the  articles  of  the  Christian  faith  ;  or  to  pro- 
mise obedience  to  God's  commandments ;  but  all 
this  is  done,  to  signify  the  engagements  which  the 
infants  are  brought  under,  and  which  they  must 
actually  perform  when  they  are  able  so  to  do.  The 
sureties  do  therefore  act  in  the  infant's  stead,  as  is 
usually  done  in  other  cases  :  for  instance,  when  u 


412 


PUBLTC  BAPTISM  OF  INFANTS. 


with  all  covetous  desires  of  the  same,  and 
tlie  sinful  desires  of  the  flesh  ;  so  that  thou 
wilt  not  follow,  nor  be  led  by  them  1 

Answer.  (29.)  I  renounce  them  all ;  (30.) 
J     and,  by  God's  help,  will  endeavour  not   to 
follow,  nor  be  led  by  them. 

copyhold  estate  is  taken  up  in  the  name  of  an  in- 
fant, some  one  personates  the  infant,  and  makes 
the  same  assurances  as  if  the  infant  were  of  age. 
Even  so  here  the  sureties  answer  for  the  infant  in 
the  same  manner  of  words,  as  if  the  infant  himself 
were  capable  of  returning  the  answers  in  his  own 
person. 

This  is  manifestly  our  Church's  intention  and 
' ,-'  design  in  this  case  :  as  farther  appears,  if  there  be 
any  farther  need  of  proof,  from  that  exposition  of 
tlie  interrogatories  in  baptism,  which  was  accepted 
by  King  James  the  First,  and.  affirmed  by  the  Arch- 
bishop of  Canterbury  to  be  the  true  sense  and  in- 
tention of  the  Church  of  England,  when  it  was  given 
in  by  Dr.  Burgess  in  these  words  following:  namely, 
"  I  conceive  that  those  interrogatories,  made  to  the 
infant,  and  answered  as  in  his  name  by  the 
sureties,  intend  only  an  adumbration  of  that  stipu- 
lation and  covenant,  which  is  really  entered  into  by 
receiving  the  sacrament  of  baptism,  and  not  to  im- 
port, that  the  child  actually  hath  such  a  distinct 
faith,  repentance,  or  desires  as  are  there  professed  ; 
or  that  he  is  indeed  supplied  thereof  from  his  sure- 
ties, who  cannot  make  over  their  own  faith  and  re- 
pentance to  others,  as  goods  and  chattels  used  to 
be  conveyed."  Dr.  Bennet. 

Whilst  these  demands  and  answers  are  making, 
the  rest  of  the  congregation  are  not  to  join  there- 
in: the  whole  transaction  being  between  the  min- 
ister on  the  one  side,  and  the  Godfathers  and  God- 
mothers on  the  other.  But  that  this  time,  instead 
of  being  lost,  may  be  employed  to  the  spiritual  ad- 
vantage of  allj  kt  every  one  seriously  recollect 
what  passed  at  his  own  baptism ;  and  let  him 
take  this  proper  opportunity  of  renewing  the  vows 
which  were  then  made  for  himself.  When  the 
minister  begins,  "Dost  thou  renounce?"  let  him 
say,  not  aloud  so  as  to  disturb  the  congregation, 
but  to  himself,  with  a  devout  heart,  "  I  do  renounce 
the  devil  and  all  his  works,  «fcc.,  so  that,  God  being 
my  helper,  I  will  not  follow  nor  be  led  by  them." 
When  the  minister  saith,  "Dost  thou  beUeve?" 
repeat  to  yourself  the  articles  of  your  Christian 
faith,  and  at  the  end  say  in  your  heart,  "  All  this  I 
steadfastly  believe."  When  he  saith,  "  Wilt  thou 
be  baptized?"  say  softly,  "  Lord,  I  thank  thee,  that 
I  have  been  baptized  in  this  faith."  And  when  he 
comes  to  the  last  demand,  "  Wilt  thou  then  obedi- 
ently keep?"  say  within  yourself,  "I  will  obedi- 
ently keep  God's  holy  will  and  commandments, 
md  walk  in  the  same  all  the  days  of  my  life  :  and 


Minister.  Dost  thou  believe  all  the  Ar- 
ticles of  the  Christian  Faith,  as  contained  in 
the  Apostles'  Creed  1 

Ansicer.  I  do. 

Minister.  Wilt  thou  be  baptized  in  this 
Faith  ? 

may  the  grace  of  God  assist  me  herein."  Thus 
shall  we  turn  this  part  of  the  service  to  our  own 
use,  into  an  act  of  true  devotion,  beneficial  to  our 
own  souls,  and  acceptable  to  Almighty  God. 

Archdeacon  Yardley. 

(29.)  Since  this  is  so  solemn  a  covenant,  the 
sureties  must  speak  with  a  plain  and  audible  voice 
to  the  several  queries.  Dean  Comber.  And  in 
the  words  set  down  in  the  Common  Prayer  Book  ; 
and  not,  as  is  too  much  the  practice  of  the  times, 
give  assent  only  by  silence  or  a  consenting  bow. 
Archdeacon  Yardley. 

(30.)  Here  some  persons  object,  that  they  pro- 
mise more  than  they  are  able  to  perform.  For,  say 
they,  how  can  we  undertake  that  the  child  shall 
renounce  the  devil,  «&c.  when  perhaps,  after  all  our 
care,  he  will  prove  very  untoward  and  wicked  ? 
The  answer  is,  that  it  appears  from  the  foregoing 
note,  that  neither  the  sureties  do  promise,  nor  does 
the  Church  desire  them  to  promise  that  the  child 
shall  certainly  do  what  they  say  in  his  name.  They 
only  represent  the  child,  and  speak  in  his  name, 
and  bring  solemn  obligations  upon  him,  for  his 
own  soul's  good  :  and  they  are  bound  to  endeavoikr, 
by  good  advice  and  instruction,  to  prevail  with  the 
infant,  as  he  grows  up,  to  act  accordingly.  But,  if 
the  infant  after  all  their  care  shall  prove  refractory, 
the  sureties  have  nothing  to  answer  for.  They 
have  discharged  the  trust  reposed  in  them,  and 
done  what  they  solemnly  undertook  as  sureties : 
and  the  neglect  and  forfeiture  of  the  baptismal 
covenant  is  what  the  child  himself  must  answer 
for  at  God's  tribunal.  Dr.  Bennet. 

That  there  is  no  absurdity  in  supposing  that  the 
faith  of  others  may  be  of  service  to  those  who, 
through  immature  age,  are  incapable  of  transacting 
for  themselves  in  religious  matters,  appears  from 
Christ's  conduct  towards  many  distressed  objects 
whom  he  healed  of  their  diseases,  on  the  applica- 
tion and  faith  of  their  parents  or  friends.  The 
Centurion's  servant  was  healed,  on  the  faith  of  his 
master;  the  daughter  of  the  Canaanitish  woman, 
on  the  faith  of  her  mother ;  the  daughter  of  Jairus 
was  raised  to  life,  on  the  faith  of  her  father :  St. 
Mark  mentions  a  man's  son,  from  whom  a  dumb 
and  deaf  spirit  was  cast  out,  on  account  of  his  fa- 
ther's faith.  These  instances  cannot  be  controver- 
ted, without  calling  in  question  tlie  veracity  of  the 
evangelists.  Bp.  Seabury. 

This  form  of  interrogating  the  Godfathers  in  the 
name  of  the  child  is  very  ancient  and  reasonable. 


PUBLIC  BAPTISM  OF  INFANTS. 


413 


Answer.  That  is  my  desire. 

Minister.  Wilt  thou  then  obediently  keep 
God's  holy  will  and  commandments,  and 
walk  in  the  same  all  the  days  of  thy  life? 

Ansiuer.  I  will,  by  God's  help. 


J- 


IT   Then  shall  the  Minister  say,  (31.) 


fut-- 


O  MERCIFUL  God,  (32.)  grant  that  the 
old  Adam  in  this  Child  may  be  so  buried, 
that  the  new  man  may  be  raised  up  in  him. 
Amen. 

Grant  that  all  sinful  affections  may  die  in 
hijti,  and  that  all  things  belonging  to  the 
Spirit  may  live  and  grow  in  him.     Amen. 

Its  antiquity  appears  from  various  passages  in  St. 
Chrysostom,  Cyprian,  Cyril,  and  Augustine.  And 
that  it  is  reasonable  we  shall  perceive,  if  we  con- 
sider, that  in  baptism  we  are  making  or  concluding 
a  "covenant,"  the  new  covenant  of  the  Gospel;  in 
which  covenant  God's  part  is  promises,  precious 
promises,  as  St.  Peter  call  them,  (2  Pet.  i.  4,)  for 
performance  of  which  he  hath  given  his  word ; 
and  therefore  good  reason  it  is,  that  we  also  should 
give  our  word  and  promise  for  performance  of  the 
conditions  on  our  parts,  namely,  to  renounce  the 
devil  and  the  world,  and  swear  fidelity  to  .our 
Lord.  In  all  other  covenants  and  contracts  it  is 
thought  reasonable,  that  the  several  parties  should* 
mutually  engage  for  the  performance  of  conditions, 
and  that  at  the  making  and  concluding  of  the 
contract.  And  why  should  not  that  which  is 
thought  reasonable  in  all  other  contracts,  be  thought 
reasonable  in  this?  As  thus  to  give  our  faith  and 
word  for  performance  of  conditions  is  reasonable ; 
so,  if  it  be  done  with  grave  solemnity,  and  in 
public,  it  is  so  much  the  better,  and  more  obliging : 
for  grave  solemnities  make  a  deep  impression  upon 
the  apprehension :  (whence  it  is,  that  a  corporal 
oath  vested  with  the  religious  solemnity  of  laying 
the  hand  upon  and  kissing  the  holy  Gospels,  is 
more  dreaded,  than  a  naked  and  sudden  oath:)  and 
promises  made  in  public  bind  more,  because  of  the 
shame  of  falsifying,  where  so  many  eyes  look  on: 
which  very  shame  of  being  noted  to  be  false  oft- 
times  is  a  greater  bridle  to  sin,  than  the  fear  of 
punishment,  as  the  world  knows.  And  this  use  the 
ancient  fathers  made  of  it,  to  shame  gross  offen- 
ders, by  remembering  them  of  their  solemn  promise 
made  in  baptism,  to  renounce  the  devil,  and  give 
up  themselves  to  God. 

"  Children  who  .by  reason  of  their  tender  age, 
cannot  perform  this  solemnity,"  have  appointed 
them  by  the  Church,  Susceptores,  Godfathers,  who 
shall  in  the  name  of  the  child  do  it  for  them.  As, 
by  the  wisest  laws  of  the  world,  guardians  may 
contract  for  their  minors  or  pupils  to  their  benefit ; 
and  what  the  guardians  in  such  cases  tmdertake, 


Grant  that  he  may  have  power  and 
strength  to  have  victory,  and  to  triumph 
against  the  devil,  the  world,  and  the  flesh. 
Amen. 

Grant  that  whosoever  is  here  dedicated  to 
thee  by  our  office  and  ministry,  may  also  be 
endued  with  heavenly  virtues,  and  everlast- 
ingly rewarded,  through  thy  mercy,  O  bless- 
ed Lord  God,  who  dost  live  and  govern  all 
things,  world  without  end.     Amen. 

ALMIGHTY,  everliving  God,  (33.) 
whose  most  dearly  beloved  Son  Jesus  Christ, 
for  the  forgiveness  of  our  sins,  did  shed  out  of 

the  mitiors  or  pupils  are  bound,  when  they  are  able, 
to  perform ;  for  the  law  looks  upon  them,  not  the 
guardians,  as  obliged :  so  did  the  Church  always 
account,  that  these  promises,  which  were  made  by 
the  Godfathers  in  the  name  of  the  child,  did  bind 
the  child,  as  if  in  person  himself  had  made  it.  And 
when  the  ancients  did  upbraid  any  offenders  with 
the  breach  of  their  promise  made  in  baptism,  none 
of  those,  that  were  baptized  in  their  infancy,  were 
so  desperate,  as  to  answer  scornfully,  It  was  not  I 
but  my  Godfathers,  that  promised  ;  and  if  any 
should  so  have  answered,  he  would  have  been 
loudly  laughed  at  for  that  his  empty  criticism. 

Though  this  promise  of  abrenunciation  made  in 
baptism  be  ancient  and  reasonable,  yet  it  is  not 
"  absolutely  necessary"  to  baptism  ;  but  when 
danger  requires  haste,  it  may  be  omitted,  as  the 
Church  teaches  in  "Private  Baptism;"  yet  if 
the  child  lives,  it  is  to  be  brought  to  Church,  and 
this  solemnity  to  be  performed  after  baptism.  See 
"  Rubric  at  Private  Baptism."       Bp.  Sparrow. 

(31.)  The  administration  of  baptism,  which  now 
follows,  contains,  first,  prayers  for  sanctifying  the 
child,  and  the  water:  secondly,  the  form  of  bap- 
tizing instituted  by  Christ  himself:  thirdly,  the 
solemn  receiving  of  it  into  the  Church. 

(32.)  It  is  desirable,  that  the  minister  at  this 
place  make  a  short  pause,  that  the  congregation 
have  suflicient  time  to  kneel  down,  and  direct  their 
minds  to  God,  and  be  ready  to  join  in  the  follow- 
ing prayer.  Dr.  Bennet. 

The  contract  being  now  made,  it  is  fit  the  min- 
ister should  more  peculiarly  intercede  with  God 
for  grace  to  perform  it :  and  therefore  in  the  next 
place  he  offers  up  short  petitions  ;  the  first,  for  the 
child's  regeneration  ;  the  second,  for  his  sanctifica- 
tion;  the  third,  for  power  against  spiritual  ene- 
mies; the  fourth,  for  increase  of  grace. 

Dean  Comber,  Wheatly. 

(33.)  The  word  of  God  teaches  us,  that  the 
world  was  darkness,  and  a  chaos,  until  "  the  Spirit 
of  God  moved  upon  the  face  of  the  waters,"  (Gen. 
i.  2 ;)  whence  the  rude  and  indigested  matter  re- 


414 


PUBLIC  BAPTISM  OF  INFANTS. 


his  most  precious  side  both  water  and  blood  ; 
(34.)  and  gave  commandment  to  his  *dis- 
ciples,  that  they  should  go  teach  all  nations, 
and  baptize  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ;  re- 
gard, we  beseech  thee,  the  supplications  of 
thy  congregation  ;  sanctify  this  water  to  the 
mystical  washing  away  of  sin  ;  (35.)  and 
grant  that  this  Child,  now  to  be  baptized 

ceived  a  quickening  influence,  which  produced 
that  beauty  and  order  that  we  now  behold.  And, 
as  it  was  in  the  first  creation  and  generation  of  all 
things,  so  it  is  in  the  new  creation  and  regeneration 
of  a  Christian  :  the  Spirit  moving  upon  the  waters 
of  baptism  givelh  light  and  life,  and  bringeth  in 
order  and  comeliness  instead  of  the  confusion  and 
darkness  whicn  sin  had  caused.  Wherefore  since 
there  is  so  great  a  Avork  to  be  done  by  the  Spirit, 
we  must  most  humbly  beseech,  that  the  Holy  Spirit 
may  return  to  its  ancient  seat.  That  the  primi- 
tive Christians  always  used  a  prayer  for  the  con- 
secrating of  the  water,  appears  by  many  witness- 
es ;  and,  what  is  more,  their  prayers  consisted  of 
two  principal  parts,  as  ours  also  doth :  namely,  1. 
the  repetition  of  Christ,  word,  (Matt,  xxviii.  19 ;) 
and  2.  a  petition  for  the  Holy  Spirit,  Only  the 
present  form  is' somewhat  fuller.  Dean  Comber. 

(34.)  We  read,  that  when  our  Lord  was  cruci- 
fied, "  one  of  the  soldiers  with  a  spear  pierced  his 
side,  and  forthwith  came  there  out  blood  and  water^" 
John  sis.  3i.  This  was  a  part  of  our  Saviour's 
passion,  which  he  underwent  for  our  sakes.  And 
whether  it  had  any  significancy  in  it  with  respect 
to  Christian  baptism,  or  not ;  or  whether  it  was 
only  the  natural  cousequeilce  of  a  wound  in 
that  part  of  our  Saviour's  body  ;  for,  the  pericardi- 
um being  wounded,  a  liquor  resembling  blood  and 
water  would  probably  issue  forth ;  yet,  since  the 
matter  of  fact  was  undoubtedly  true,  it  may  lawful- 
ly be  mentioned  and  taken  notice  of  in  this  place. 

Dr.  Bennet. 

(35.)  By  a  passage  of  St.  Cyprian  it  should 
seem,  that  the  ancient  Christians  had  a  custom  in 
their  baptism,  to  have  a  consecratory  prayer  for  the 
dedication  of  the  baptismal  water  to  the  sacred  use, 
for  which  it  was  designed.  But  the  Roman 
Church  afterwards  added  to  this  several  strange 
and  superstitious  rites :  breathing  into  it,  making 
crosses  over  it,  quenching  in  it  a  wax  candle,  mix- 
ing chrism  in  it,  and  this  to  be  done  only  upon  a 
certain  day  of  the  year,  and  kept  afterwards  for 
use.  But  our  Church  has  reduced  all  to  primitive 
practice,  being  content  with  only  a  prayer,  to  sepa- 
rate the  water  from  a  vulgar  to  a  sacred  use. 

Dr.  Nicholls. 

(36.)  In  baptism,  the  nature  and  substance  of 
water  doth  still  remain,  and  yet  it  is  not  bare  wa- 


therein,  (36.)  may  receive  the  fulnfiss  of  thy 
grace,  and  ever  remain  in  the  number  of  thy 
faithful  children,  through  Jesus  Christ  our 
Lord.     Amen. 

IT  Then  the  Minister  shall  take  the  Child  into 
his  hands,  (37.)  and  shall  say  to  the  Godfa- 
thers and  Godmothers,  (38.) 

Name  this  Child. 

ter:  it  is  changed,  and  made  the  sacrament  of 
regeneration.     It  is  water  consecrated. 

Bp.  Cos  ins. 

(37.)  All  things  being  thus  prepared  for  the 
baptism  of  the  child,  the  minister  is  now  to  "  take  it 
into  his  hands,"  and  to  ask  the  Godfather  and  God- 
mother to  "  name  "  it.  For  the  "  Christian  name  " 
being  given  as  a  badge  that  we  belong  to  Christ, 
we  cannot  more  properly  take  it  upon  us,  than 
when  we  are  enlisted  under  his  banner.  We 
bring  one  name  into  the  world  with  us,  which  we 
derive  from  our  parerits,  and  which  serves  to  re- 
mind us  of  our  origftnal  guilt,  and  that  we  are  born 
in  sin  :  but  this  new  name  is  given  us  at  our  bap- 
tism, to  remind  us  of  our  new  birth,  when,  being 
washed  in  the  laver  of  regeneration,  we  are  there- 
by cleansed  from  our  natural  impurities,  and  be- 
come in  a  manner  new  creatures,  and  solemnly 
dedicate  ourselves  to  God.  So  that  the  naming 
of  children  at  this  lime  hath  been  thought  by  many 
to  import  something  more  than  ordinary,  to  carry 
with  it  a  mysterious  signification.  We  find  some- 
tliing  like  it  even  among  the  heathens  :  for  the  Ro- 
mans had  a  custom  of  naming  their  children  on  the 
day  of  their  lustration,  (that  is,  when  they  were 
cleaned  and  washed  from  their  natural  pollution,) 
which  was  therefore  called  "Dies  Nominalis."  And 
the  Greeks  also,  when  they  carried  their  infants,  a 
little  after  their  birth,  about  the  fire,  (which  was  their 
ceremony  of  dedicating  er  consecrating  them  to 
their  gods,)  were  used  at  the  same  time  to  give 
them  their  names. 

And  that  the  Jews  named  their  children  at  the 
time  of  circumcision,  the  holy  Scriptures,  (Gen. 
xxi.  3,  4 ;  Luke  i.  59,  60 ;  ii.  21,)  as  well  as  their 
own  writers,  expressly  tell^  us.  And  though  the 
rite  itself  of  circumcision  was  changed  into  that 
of  baptism  by  our  Saviour,  yet  he  made  no  altera- 
tion as  to  the  time  and  custom  of  giving  the  name, 
but  left  that  to  continue  under  the  new,  as  he  had 
found  it  under  the  old  dispensation.  Accordingly 
we  find  this  time  assigned  and  used  to  this  purpose 
ever  since ;  the  Christians  continuing  from  the 
earliest  ages  to  name  their  children  at  the  time  of 
baptism.  Wheatly. 

(38.)  This  rubric  directs  that  the  name,  though 
it  may  be  previously  pitched  upon  by  the  relations, 
be  dictated  by  the  Godfathers  and  Godmothers 


PUBLIC  BAPTISM  OF  INFANTS. 


415 


^  And  then,  naming  it  after  them,  he  shall  dip  it 
in  the  Water  discreetly,  or  shall  pour  Water 
upon  it,  saying,  (39.) 

N.  I  baptize  thee  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen.  (40.) 

1[  Then  the  Minister  shall  say,  (41.) 
WE  receive  this  Child  into  the  Congre- 

For  this  being  the  token  of  our  new  birth,  it  is  6t 
it  should  be  given  by  those  who  undertake  for  our 
Christianity,  and  engage  that  we  shall  be  bred  up 
and  live  like  Christians ;  which,  being  confirmed 
by  the  custom  and  authority  of  the  Church  in  all 
ages,  is  abundantly  enough  to  justify  the  practice, 
and  satisfy  us  of  the  reasonableness  of  it. 

Wheatly. 

(39.)  Although  dipping,  or  plunging  into  the 
water,  were  the  more  ancient  practice,  and  more 
universal  in  the  primitive  times  ;  yet  sprinkling  or 
pouring  water  on  the  head  of  the  baptized  person 
was  of  great  antiquity  in  the  Church  likewise.  It 
had  its  beginning  in  the  cases  of  sick  persons 
chiefly,  who  could  not  come  to  the  public  baptistery, 
nor  could  the  weakness  of  their  constitution  admit 
of  their  being  dipped  all  over  in  the  water :  and 
therefore  the  sprinkling,  or  pouring  of  a  small 
quantity  of  water  upon  the  face  or  head,  was  judg- 
ed sufficient.  In  the  fourth  and  fifth  centuries  as- 
persion was  more  common.  After  the  heathen 
nations  were  converted  to  Christianity,  and  by  that 
means  the  baptisms  of  adults  were  less  frequent, 
the  tenderness  of  children's  bodies,  especially  in 
the  colder  countries,  not  enduring  to  be  dipped  in 
water,  the  use  of  sprinkling  generally  succeeded  in 
the  Church,  instead  of  that  of  dipping.  And  in- 
deed during  the  more  early  ages  of  the  Church, 
and  when  adults  were  frequently  baptized,  there 
were  some  particular  cases,  when  aspersion  was 
used  instead  of  immersion :  as  in  that  of  some 
young  women,  noticed  by  St.  Chrysostom.  Our 
Church  with  great  moderation  does  not  totally  lay 
aside  immersion,  if  the  strength  of  the  child  will 
bear  it,  as  indeed  it  seldom  will  without  danger  in 
our  cold  country:  in  which  case  she  admits  asper- 
sion only,  rather  than  occasion  any  injury  or  dan- 
ger to  the  body  of  a  tender  babe ;  wisely  consider- 
ing, that  in  the  sight  of  God  "  mercy  is  better  than 
sacrifice."  Dr.  Nicholls. 

Either  of  these  modes  of  administering  baptism 
is  sufficient.  For  it  is  not  in  this  spiritual  washing, 
as  it  is  in  the  bodily,  where,  if  the  bath  be  not  large 
enough  to  receive  the  whole  body,  some  parts  may 
be  foul,  when  the  rest  are  cleansed.  The  soul  is 
cleansed  after  another  manner ;  a  little  water  can 
cleanse  the  believer,  as  well  as  a  whole  river.    The 


gation  of  Christ's  Flock, 

and  do*  sign  him  with  the  *  Here  the  Minister 

sign  of  the  Cross  ;  (42.)  in  shall  make  a  Cross 

token  that  hereafter  he  forehead  '''"'^'^'^ 
shall  not  be  ashamed  to 
confess  the  faith  of  Christ  crucified,  (43.)  and 
manfully  to  fight  under  his  banner,  against 
sin,  the  world,  and  the  devil ;  aiid  to  con- 
tinue Christ's  faithful  soldier  and  servant 
unto  his  life's  end.     Amen. 

old  fashion  was  to  dip  or  sprinkle  the  person 
"  thrice,"  to  signify  the  mystery  of  the  Trinity. 
The  Church  so  appointed  then  because  of  some 
heretics  that  denied  the  Trinity  :  upon  the  same 
ground,  afterwards  it  was  appointed  to  do  it  but 
once  (signifying  the  Unity  of  Substance  in  the 
Trinity)  lest  we  should  seem  to  agree  with  the 
heretics  that  did  it  thrice.  Bp.  Sparroxc. 

It  should  here  be  noticed,  that  our  Church  doth 
not  direct  sprinkling  or  aspersion,  but  affusion  or 
"pouring  of  water"  upon  the  children  to  be  bap- 
tized. It  is  true  the  quantity  of  water  to  be  used 
is  no  where  prescribed,  nor  is  it  necessary  that  it 
should  he:  but,  however  the  quantity  be  left  to  the 
minister's  discretion,  yet  it  must  be  understood  to 
determine  itself  thus  far;  first,  that  the  action  be 
such  as  is  properly  a  "  washing,"  to  make  the  ad- 
ministration correspond  with  the  institution  ;  and 
this  we  should  observe  as  ministers  of  Christ  at 
large :  secondly,  that  the  action  be  such,  as  is  prop- 
erly a  "  pouring  of  water,"  which  is  the  rubrical 
direction  to  express  that  washing  at  all  times,  when 
"  dipping"  is  not  practiced  ;  and  this  we  are  bound 
to  observe  as  ministers  of  the  Church  ;  taking  it 
always  for  granted,  that  there  is  a  reason  for  what- 
ever is  prescribed  in  a  rubric,  and  such  an  one  as 
is  not  to  be  contradicted  by  our  private  practice,  or 
rejected  for  the  sake  of  any  modes  or  customs 
brought  in  we  know  not  how. 

Archdeacon  Sharp. 

(40.)When  the  priest  dips  or  pours  water  upon 
the  child,  he  is  to  say,  (calling  the  child  by  its 
name,)  "  N.  I  baptize  thee,"  which  was  always  the 
form  of  the  Western  Church.  The  Eastern  Church 
useth  a  little  variation,  "  Let  N.  be  baptized,"  &c. 
or  else,  "  The  servant  of  God,  such  a  one,  is  bap- 
tized," &c;  but  the  sense  is  much  the  same :  how- 
ever, in  the  next  words,  that  is,  "  In  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost," 
all  orthodox  Christians  did  ever  agree:  because 
they  are  of  Christ's  own  appointment,  and  for  that 
reason  unalterable.  Wherefore,  when  the  heretics 
presumed  to  vary  from  this  form,  they  were  cen- 
sured by  the  Church,  and  those  baptisms  declared 
null,  which  were  not  administered  "  in  the  name 
of  the  Father,  Son,  and  Holy  Ghost."  Some  indeed 
took  liberty  to  mingle  a  paraphrase  with  them,  bap- 


416 


PUBLIC  BAPTISM  OF  INFANTS. 


tizing  "in  the  name  of  the  Father  \vho  seat,  of  the 
Son  thai  came,  and  of  the  Holy  Ghost  that  witness- 
ed ;"  but  our  Reformers  thought  it  more  prudent  to 
preserve  our  Lord's  own  words  entire,  without  ad- 
dition or  diminution. 

Now  by  baptizing  in  the  name  of  the  three  Per- 
sons, is  not  only  meant  that  it  is  done  by  the  com- 
mission and  authority  of  God  the  Father,  Son,  and 
Holy  Ghost ;  but  also  that  we  are  baptized  into  the 
faith  of  the  holy  Trinity  ;  and  are  received  into  that 
society  of  men,  who  are  distinguished  from  all  false 
professions  in  the  world,  by  believing  in  three  Per- 
sons and  one  God.  This  is  the  great  fundamental 
article,  on  which  all  the  rest  depend,  and  to  which 
they  may  be  referred.  Dean  Comber,  Wheathj. 

(41.)  Baptism  is  by  the  appointment  of  Christ 
himself,  the  sacrament  of  our  initiation  and  admis- 
sion into  his  Church:  wherefore,  when  any  one  is 
solemnly  baptized,  it  is  requisite  he  should  be  sol- 
emnly declared  a  member  of  the  visible  Church ; 
and,  when  God  hath  received  him  into  his  favoi^r, 
and  sealed  him  with  his  Spirit,  as  he  ever  doth  in 
this  mystery  where  there  is  no  impediment,  we 
may  then  very  justly  receive  him  into  our  commu- 
nion, and  sign  him  with  the  cognizance  of  Christ's 
religion,  as  we  do  in  this  form.  Tf  we  seek  any 
precedent  in  Scripture  for  the  words  which  follow, 
it  may  be  deduced  fom  that  solemn  proclamation 
made  by  God  the  Father,  immediately  after  the 
baptism  of  Jesus  Christ,  "  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased,"  Matt.  iii.  17.  As  he 
by  the  Master,  so  we  by  the  servant,  are  declared 
to  belong  to  God.  He,  as  his  own  only  begotten 
Son  ;  we,  as  adopted  by  him  into  the  family  of  our 
heavenly  Father.  Again,  St.  Paul  speaking  of  the 
Ephesians  who  were  baptized,  which  is  meant  by 
their  being  "raised  up  together  in  Christ,"  (Eph. 
ii.  6,)  declares,  that  whereas  they  were  before 
"aliens  from  the  commonwealth  of  Israel,  and 
strangers  from  the  covenant  of  promise,"  (ver.  12,) 
they  were  now  become  "  fellow  citizens  with  the 
saints,  and  of  the  household  of  God."  (ver.  19.) 
Our  Lord  Jesus  hath  rescued  this  poor  soul  from 
the  bondage  of  Satan;  he  hath  found  this  strange 
and  straying  sheep,  and  hath  sent  it  home  :  where- 
fore let  us  joyfully  receive  it.        Dean  Comber. 

(42.)  After  the  priest  hath  baptized  the  child,  he 
receives  it  into  the  congregation,  by  this  solemnity 
declaring  that  he  is  by  baptism  made  a  member  of 
the  Church:  1  Cor.  xii.  13.  "  We  are  all  baptized 
into  one  body."  And  when  he  thus  receives 
it,  he  signs  it  with  the  sign  of  the  cross,  as  of  old 
it  was  wont,  according  to  St.  Augustin ;  and  on  the 
forehead,  the  seat  of  blushing  and  shame,  that  he 
may  not  hereafter  blush  and  be  ashamed  of  the 
disgraced  cross  of  Christ,  as  St.  Cyprian  saith.  By 
this  badge  is  the  child  dedicated  to  his  service, 


whose  benefits,  bestowed  upon  him  in  baptism,  the 
name  of  the  cross  in  holy  Scripture  does  represent. 
Whosoever  desires  to  be  fully  satisfied  concerning 
the  use  of  the  cross  in  baptism,  let  him  read  the 
thirtieth  canon  of  our  Church,  in  1603. 

Bp.  Sparroic. 

The  true  sense  and  intention  of  the  Church  of 
England  in  appointing  this  sign  appear  from  Dr. 
Burgess's  sense  of  the  matter,  which  was  accepted 
by  King  James  the  First,  and  affirmed  by  the 
Archbishop  of  Canterbury  to  be  the  sense  of  the 
Church.  His  words  in  the  place  before  referred  to, 
are  these  which  follow.  "  I  know  it  is  not  made  any 
part  of  the  sacrament  of  baptism,  which  is  acknow- 
ledged by  the  Canon  to  be  complete  without  it,  and 
not  perfected  or  bettered  by  it. 

I  understand  it  not  as  any  sacramental,  or  ope- 
rative, or  eflScacious  sign,  bringing  any  virtue  to 
baptism,  or  the  baptized. 

Where  the  book  says,  'and  do  sign  him  with  the 
sign  of  the  cross  in  token,'  &c. ;  I  understand  the 
book  not  to  mean,  that  the  sign  of  the  cross  has  any 
virtue  in  it  to  effect  or  further  this  duty  ;  but  only 
to  intimate  and  express  by  that  ceremony,  by  which 
the  ancients  did  avow  their  profession  of  Christ 
crucified,  what  the  congregation  hopeth  and  ex- 
pecteth  hereafter  from  the  infant:  namely,  that  he 
shall  not  be  ashamed  to  profess  the  faith  of  Christ 
crucified,  into  which  he  was  even  now  baptized." 

The  Church's  use  of  the  sign  of  the  cross,  and 
her  expressions  concerning  it,  are  fairly  capable  of 
this  construction.  Dr.  Bennet. 

By  the  following  Rubric,  the  Minister  is  au. 
thorized  to  omit  the  sign  of  the  Cross,  if  it  should 
be  desired  by  those  who  present  the  Infant  for  bap- 
tism ;  but  not  otherwise.  No  such  liberty  is  given 
in  the  English  Office,  and  the  conceding  of  it  in 
ours,  seems  to  have  done  away  the  scruples  which 
must  have  occasioned  the  license,  as  I  believe  the 
omission  is  now  seldom  requested.  There  are 
many  persons,  however,  not  of  our  Communion, 
who  still  consider  the  sign  of  the  Cross  as  one  of 
the  superstitions  of  the  Romish  Church.  For  the 
satisfaction  of  such,  I  subjoin  the  30th  Canon  ot 
the  Church  of  England. 

"  We  are  sorry  that  his  Majesty's  most  princely 
care  and  pains  taken  in  the  conference  at  Hamp- 
ton Court,  amongst  many  other  points,  touching 
this  one  of  the  cross  in  baptism,  hath  taken  no  bet- 
ter effect  with  many,  but  that  still  the  use  of  it  in 
baptism  is  so  greatly  stuck  at  and  impugned.  For 
the  further  declaration  therefore  of  the  true  use  of 
this  ceremony,  and  for  the  removing  of  all  such 
scruple,  as  might  any  ways  trouble  the  consciences 
of  them  who  are  indeed  rightly  religious,  following 
the  royal  steps  of  our  most  worthy  King,  because 
he  therein  followeth  the  rules  of  the  Scriptures, 


i 


PUBLIC  BAPTISM  OF  INFANTS. 


417 


afld  the  practice  of  the  primitive  Church  ;  we  do 
commend  to  all  the  true  members  of  the  Church  of 
England  these  our  directions  and  observations  en- 
suing. 

First  it  is  to  be  observed,  that  although  the  Jews 
and  Ethnics  derided  both  the  apostles  and  the  rest 
of  the  Christians,  for  preaching  and  believing  in 
him,  who  was  crucified  upon  the  cross ;  yet  all, 
both  apostles  and  Christians,  were  so  far  from  be- 
ing discouraged  from  their  profession  by  the  ig- 
nominy of  the  cross,  as  they  rather  rejoiced  and 
triumphed  in  it.  Yea,  the  Holy  Ghost  by  the 
mouths  of  the  apostles  did  honour  the  name  of  the 
cross  (being  hateful  among  the  Jews)  so  far,  that 
under  it  he  comprehended,  not  only  Christ  cruci- 
fied, but  the  force,  efi'ects,  and  merits  of  his  death 
and  passion,  with  all  the  comforts,  fruits,  and  pro- 
mises, which  we  receive  or  expect  thereby. 

Secondly,  the  honour  and  dignity  of  the  name  of 
the  cross  begat  a  reverend  estimation  even  iq  the 
apostles'  times  (for  ought  that  is  known  to  the  con- 
trary) of  the  sign  of  the  cross,  which  the  Christians 
shortly  after  used  in  all  their  actions ;  thereby  mak- 
ing an  outward  sh^w  and  profession,  even  to  the 
astonishment  of  the  Jews,  that  they  were  not 
ashamed  to  acknowledge  him  for  their  Lord  and 
Saviour,  who  died  for  them  upon  the  cross.  And 
this  sign  they  did  not  only  use  themselves  with  a 
kind  of  glory,  when  they  met  with  any  Jews,  but 
signed  therewith  their  children,  when  they  were 
christened,  to  dedicate  them  by  that  badge  to  his 
service,  whose  benefits  bestowed  upon  them  in  bap- 
tism the  name  of  the  cross  did  represent. 

And  this  use  of  the  sign  of  the  cross  in  baptism 
was  held  in  the  primitive  Church,  as  well  by  the 
Greeks  as  the  Latins,  with  one  consent  and  great 
applause.  At  what  time,  if  any  had  opposed  them- 
selves against  it,  they  would  certainly  have  been 
censured  as  enemies  to  the  name  of  the  cross,  and 
consequently  of  Christ's  merits,  the  sign  whereof 
they  could  no  better  endure.  This  continual  and 
general  use  of  the  sign  of  the  cross  is  evident  by 
many  testimonies  of  the  ancient  fathers. 

Thirdly,  it  must  be  confessed,  that  in  process  of 
time  the  sign  of  the  cross  was  greatly  abused  in 
the  Church  of  Rome,  especially  after  that  corrup- 
tion of  popery  had  once  possessed  it.  But  the 
abuse  of  a  thing  doth  not  take  away  the  lawful  use 
of  it.  Nay,  so  far  was  it  from  the  purpose  of  the 
Church  of  England,  to  forsake  and  reject  the 
Churches  of  Italy,  France,  Spain,  and  Germany, 
or  any  such  like  Churches,  in  all  things  which  they 
held  and  practiced,  that,  as  the  apology  of  the 
Church  of  England  confesseth,  it  doth  with  rever- 
ence retain  those  ceremonies,  which  do  neither  en- 
damage the  Church  of  God,  nor  oflfend  the  minds 
of  sober  men ;  and  only  departed  from  them  in 

53 


those  particular  points,  wherein  they  were  fallen 
both  from  themselves  in  their  ancient  integrity,  and 
from  the  apostolical  Churches  which  were  their 
first  founders  ;  in  which  respect,  among  some  other 
very  ancient  ceremonies,  the  sign  of  the  cross  in 
baptism  hath  been  retained  in  this  Church,  both  by 
the  judgment  and  practice  of  those  reverend  fathers 
and  great  divines  in  the  days  of  King  Edward  the 
Sixth,  of  whom  some  constantly  sufiered  for  the 
profession  of  the  truth;  and  others,  being  exiled 
in  the  time  of  Q,ueen  Mary,  did  after  their  return 
in  the  beginning  of  the  reign  of  our  late  dread 
Sovereign  continually  defend  and  use  the  same. 

This  resolution  and  practice  of  our  Church  hath 
been  allowed  and  approved  by  the  censure  upon 
the  communion  book  in  King  Edward  the  Sixth's 
days,  and  by  the  harmony  of  confession  of  later 
years;  because  indeed  the  use  of  this  sign  in  bap- 
tism was  ever  accompanied  here  with  such  suffi- 
cient cautions  and  exceptions  against  all  popish  su- 
perstition and  error,  as  in  the  like  cases  are  either 
fit  or  convenient. 

First,  the  Church  of  England,  since  the  abolish- 
ing of  popery,  hath  ever  held  and  taught,  and  so 
doth  hold  and  teach  still,  that  the  sign  of  the  cross 
used  in  baptism  is  no  part  of  the  substance  of  that 
sacrament :  for,  when  the  minister  dipping  the  in- 
fant in  water,  or  laying  water  on  the  face  of  it,  (as 
the  manner  also  is,)  hath  pronounced  these  words, 
•'  I  baptize  thee  in  the  name  of  the  Father  and  of 
the  Son,  and  of  the  Holy  Ghost,"  the  infant  is  fully 
and  perfectly  baptized.  So  as  the  sign  of  the  cross 
being  afterwards  used,  doth  neither  add  any  thing 
to  the  virtue  and  perfection  of  baptism,  nor  being 
omitted  doth  detract  any  thing  from  the  effect  and- 
substance  of  it. 

Secondly,  it  is  apparent  in  the  communion  book, 
that  the  infant  baptized  is  by  virtue  of  baptism, 
before  it  be  signed  with  the  sign  of  the  cross,  re- 
ceived into  the  congregation  of  Christ's  flock,  as  a 
member  thereof,  and  not  by  any  power  ascribed 
unto  the  sign  of  the  cross.  So  that  for  the  very 
remembrance  of  the  cross,  which  is  very  precious 
to  all  them  that  rightly  believe  in  Jesus  Christ,  and 
the  other  respects  mentioned,  the  Church  of  Eng- 
land hath  retained  still  the  sign  of  it  in  baptism : 
following  therein  the  primitive  and  apostolical 
Churches,  and  accounting  it  a  lawful  outward 
ceremony  and  an  honourable  badge,  whereby  the 
infant  is  dedicated  to  the  service  of  him  that  died 
upon  the  cross,  as  by  the  words  used  in  the  book 
of  Common  prayer  it  may  appear. 

Lastly,  the  use  of  the  sign  of  the  cross  in  bap- 
tism, being  thus  purged  from  all  popish  supersti- 
tion and  error,  and  reduced  in  the  Church  of  Eng- 
land to  the  primary  institution  of  it,  upon  those  true 
rules  of  doctrine  concerning  things  indifferent,  which 


418 


PUBLIC  BAPTISM  OF  INFANTS. 


IT  If  those  who  present  the  Infant  shall  desire 
the  sign  of  the  Cross  to  be  omitted,  although  the 
Church  k7iov>s  no  worthy  cause  or  scruple  con- 
cerning the  same,  yet,  in  that  case,  the  Minis- 
ter may  omit  that  part  of  the  above  which  fol- 
lows theimmersion,  or  the  pouring  of  water  on 
the  Infant. 

are  consonant  to  the  word  of  God,  and  the  judg- 
ment of  all  the  ancient  fathers,  we  hold  it  a  part  of 
every  private  man,  both  minister  and  other,  reve- 
rently to  retain  the  true  use  of  it  prescribed  by 
public  authority  ;  considering  that  things  of  them- 
selves indiiferent  do  in  soniesort  alter  their  natures, 
when  they  are  either  commanded  or  forbidden  by 
a  lawful  magistrate ;  and  may  not  be  omitted  at 
every  man's  pleasure,  contrary  to  the  law,  when 
they  be  commanded,  nor  used  when  they  are  pro- 
hibited." 

It  is  trusted  that  the  foregoing  exposition  of 
the  significancy  of  the  sign  of  the  Cross  in  bap- 
tism, may  be  sufficient  to  sh$w  that  there  can  be 
nothing  superstitious,  or  improper,  in  the  use  of  it. 

T.  c.  B. 

(43.)  The  heathens  were  wont  to  deride  the 
Christians,  and  to  speak  disdainfully  of  them,  as 
worshippers  of  a  malefactor  crucified.  To  encoun- 
ter which  reproach,  and  to  shew  that  they  "  gloried 
in  the  cross  of  Christ,"  (Gal.  vi.  14;)  taking  it  to  be 
an  honour,  not  an  ignominy ;  they  assumed  this 
ceremony  of  signing  themselves  with  the  cross, 
both  in  baptism,  and  at  several  other  times.  And 
this  sign,  being  significant  of  a  duty  to  be  elicited 
by  future  practice,  good  reason  had  our  Church  to 
continue  it.  UEstrange. 

(44.)  After  the  child  is  baptized,  we  conclude  all 
withj  first,  declaring  the  benefits  of  baptism;  se- 
condly, praying  the  child  may  receive  them  ;  third- 
ly, directions  to  the  sureties  in  order  thereto. 
First,  there  is  an  Exhortation  to  the  congregation, 
grounded  on  the  benefits  which  this  infant  (who 
being  guilty  of  no  actual  sin,  could  put  no  bar  to 
God's  grace)  hath  received  :  so  that  we  doubt  not 
it  is  inwardly  regenerate,  and  hath  obtained  a  new 
principle  of  grace  which  will  always  guide  it  in 
holy  ways,  (if  it  do  not  afterwards  wickedly  resist 
it.)  And  secondly,  we  are  sure  it  is  by  this  holy 
rite  made  a  Uvely  member  of  Christ's  Church. 
Wherefore  the  priest  exhorts  all  present,  first,  to 
praise  God  for  these  benefits,  and  then  to  pray  it 
may  lead  the  rest  of  its  life  in  a  way  answerable 
to  God's  mercy,  and  its  own  vows.  Secondly,  the 
priest  begins  these  devotions,  and  now  can  say 
with  and  for  this  infant,  being  a  child  of  God  as 
well  as  any  of  us,  "  Our  Father,"  &c.  And  then 
follows  a  prayer,  wherein  we  first  give  thanks  for 
the  benefits  of  baptism,  blessing  God,  first,  for  re- 
generating this  child  with  the  holy  Spirit ;  second- 


11  Then  shall  the  Minister  say,  (44.) 

SEEING  now,  dearly  beloved  brethren, 
that  this  Child  is  regenerate,  (45.)  and  cjraft- 
ed  into  the  body  of  Christ's  Church  ;  let  us 
gfive  thanks  unto  Almighty  God  for  these 
benefits,   and  with  one   accord  make  our 

ly,  for  adopting  it  in  Christ  Jesus  to  be  one  of  his 
own  children,  and  consequently  making  it  an  heir 
of  glory  :  and  thirdly,  in  order  to  the  obtaining 
thereof,  that  he  hath  by  this  rite  made  it  one  of  the 
members  of  his  Church,  one  of  that  body  Avhereof 
Christ  is  the  head.  And  because  it  is  possible  by 
its  wilful  apostacy  it  may  lose  these  benefits,  se- 
condly, we  pray  for  grace  to  assist  it  in  the  whole 
course  of  its  life,  so  that  what  is  signified  by  this 
rite,  may  indeed  be  fulfilled,  even  that  it  may  for- 
sake all  evil,  and  as  it  were  be  dead  to  all  the  mo- 
tions of  it,  and  may  be  lively  and  active  to  all  good, 
so  that  it  may  have  the  benefit  of  Christ's  death 
and  resurrection,  and  with  all  faithful  Christians 
may  come  to  inherit  the  kingdom  of  Glory  :  Amen. 
Lastly,  we  turn  to  the  Godfathers  and  Godmothers, 
and  we  mind  them,  first,  what  they  have  done  in 
entering  this  bond  to  God  in  the  child's  name ; 
so  that  it  hath  promised  by  them  to  renounce  all 
evil,  to  believe  all  saving  truth,  and  to  live  in  al 
holiness.  Secondly,  we  shew  them  what  they 
must  do,  namely,  sincerely  endeavour  the  child 
may  keep  this  vow,  by  bringing  it  to  Church  to  be 
instructed  by  preaching  and  catechising  in  the  na- 
ture and  benefits  of  this  baptismal  vow,  and  by 
private  endeavours  with  the  parents  and  the  child, 
that  it  may  have  a  virtuous  education.  And  the 
reason  of  this  is  given  also,  namely,  because  the 
design  of  baptism  is  to  make  us  holy  and  to  oblige 
U3  to  live  agreeable  to  our  religion,  and  to  walk  in 
a  manner  according  to  the  example  of  Christ  in  all 
purity  and  virtue :  and  though  they  shall  not  be 
condemned,  who  use  their  best  care  to  make  this 
child  keep  its  vow,  though  it  should  fall  away ; 
yet  it  is  a  great  fault  in  sureties  not  to  look  after 
those  thev  have  engaged  for,  and  an  occasion  that 
some  fall  into  evil  principles,  others  into  wicked 
practices  ;  Avhich  may  be  prevented  in  many,  if 
the  sureties  will  do  their  duty,  especially  if  they 
will  labour,  first,  to  fit  them  for  confirmation,  and 
then  bring  them  to  it,  for  then  the  child  enters  the 
bond  in  its  own  name,  and  the  surety  is  discharg- 
ed from  all  but  the  duty  of  charity. 

Dean  Comber. 
(45.)  The  former  part  of  this  exhortation  is  very 
frequently  objected  against,  because  it  supposes  all 
baptized  infants  to  be  "  regenerated  ;"  which,  the 
objectors  say  we  cannot  be  certain  of.  But,  since 
they  are  "baptized  into  Christ's  body,"  (1  Cor. 
xii.   13 ;)  and   "  into   Christ,"  and  have     put  on 


PUBLIC  BAPTISM  OF  INFANTS. 


419 


Christ,"  (Gal.  iii.  27  ;)  and  consequently  are  "new- 
creatures,"  (2  Cor.  V.  17 ;)  since  they  are  "  bap- 
tized for  the  remission  of  sins,"  (Acts  ii.  38  ;)  and 
since  baptism  is  called  "the  washing  of  regenera- 
tion," (Tit.  iii.  5:)  therefore  the  Scripture,  as  well 
as  the  Church,  supposes  them  to  be  "  regenerated," 
unless  the  ordinances  and  promises  of  God  are  of 
none  efiect  towards  them.  Veneer. 

There  have  been  some  very  unreasonable  excep- 
tions taken  against  this  expression  ;  as  if  all  per- 
sons, who  are  baptized,  were  truly  regenerate, 
whereas  several  of  them  prove  afterwards  very 
wicked.  But  this  objection  is  grounded  upon  a 
modern  notion  of  the  word  regeneration,"  which 
neither  the  ancient  fathers  of  the  Cimrch,  nor  the 
compilers  of  our  Liturgy,  knew  any  thing  of.  In- 
deed some  writers  of  the  last  century  ran  into  this 
new  fangled  phrase,  to  denote  conversion,  or  a  re- 
tuning  from  a  lapsed  state,  after  a  notorious  viola- 
tion of  the  baptismal  covenant,  to  an  habitual  state 
of  holiness.  But  no  ancient  writer,  that  I  know 
of,  ever  expressed  this  by  the  word  "regeneration." 
Regeneration,  as  often  as  it  is  used  in  the  Scrip- 
ture books,  signifies  the  baptismal  regeneration. 
There  is  but  one  word,  which  answers  to  this  in 
the  New  Testament,  and  that  is  MXiyyevcaia  ;  and 
that  Ka^iyyevstria  refers  to  baptism  is  plain,  by  hav- 
ing the  word  \vrp6v  joined  with  it :  "  According  to 
his  mercy  he  saved  us  by  the  washing  of  regenera- 
tion." Tit.  iii.  5.  Our  Saviour  indeed  made  use 
of  the  like  expression,  before  the  apostle  toNicode- 
mus,  "  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God*"  John  iii.  3.  But  what  he 
means  by  being  born  again  he  explains,  (ver.  5,) 
by  directing  it  positively  to  baptism,  "  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God."  "  Regeneration," 
in  the  language  of  the  fathers,  constantly  signifies 
the  participation  of  the  sacrament  of  baptism.  The 
Greeks  have  a  variety  of  words  to  express  regenera- 
tion by  :  not  only  dvaytwriais^  which  is  an  exact  trans- 
lation of  it ;  but  dvaKaiviafios,  "  renovation ;"  dvdKTict;^ 
"  recreation  ;"  dvavioxns^  "  renewing ;"  dpas-aac,  "  re- 
surrection ;"  ixeTa6o\h,  the  "  change ;"  lieTairolnin;,  the 
'•  refitting ;"  TraXiyyeveaia^  the  being  "  born  again  ;" 
iroXtiTo/cia,  the  "begetting  again;"  all  which  expres- 
sions are  used  of  baptism,  and  seldom  or  never  of 
the  rise  after  a  lapse.  The  language  of  the  Latin 
fathers  is  the  same.  The  Latin  translator  of 
Irenseus,  which  undoubtedly  is  very  ancient,  ex- 
presses the  Greek  dvayewnais  by  "  regeneration :" 
"baptism  which  is  a  regeneration  unto  God:" 
and  so  likewise  calls  the  diayevvfifxevoi^  the  baptized, 
"  regeneratij"  the  "  regenerate."  St.  Ambrose, 
speaking  of  baptism,  expresses  himself  thus :  "  By 
baptism  we  are  renewed,  by  which  also  we  are 
born  again."     St.    Austin,    besides    innumerable 


other  passages,  within  the  compass  of  a  few  lines 
has  several  expressions  all  to  this  purpose:  he  calls 
baptism  "  the  spiritual  regeneration  ;"  he  says  the 
baptized  person  "  is  born  again,  because  he  is  re- 
generated ;"  and  lastly  he  calls  baptism  "the  sa- 
crament of  regeneration."  And  in  another  place 
he  moves  a  question,  whether  the  baptism  of  the 
schismatical  Donatists  does  confer  regeneration  or 
not ;  but  never  doubted  whether  that  of  the  Catho- 
lics did  so.  But,-  when  any  of  the  ancients  have 
occasion  to  express  a  returning  to  God  after  a  state 
of  sin;  the  Greeks  use  the  word  [israiJcXtca,  ixerdvoia, 
&c;  the  Latins,  poenitentia,  conversio.  The  lan- 
guage of  the  schools  is  exactly  that  of  the  Latin 
Fathers  in  this  point:  they  make  the  effect  of 
baptism  to  be  a  "  regeneration,"  or  "  a  generation 
to  a  spiritual  life  ;"  but  the  turning  to  God  after  a 
course  of  sin  they  call,  either  "  penitence,"  or  "  con- 
version to  God."  The  most  eminent  divines  of 
the  Reformation  use  these  words  in  the  ancient 
sense.  Peter  Martyr  uses  "  regeneration "  for 
baptism ;  and  calls  the  turning  to  God,  after  a  state 
of  sin,  the  "conversion  and  change  of  a  man." 
Calvin,  where  he  designs  to  speak  with  exactness, 
uses  regeneration  for  the  baptismal  renovation,  as 
in  his  catechism  ;  though  sometimes  he  uses  it  to 
signify  conversion :  but  this  is  but  seldom ;  he 
generally,  with  the  ancient  Latin  writers,  expres- 
sing this  by  "  conversion."  When  the  Q,uin- 
quarticular  controversy  came  afoot,  and  long  trea- 
tises were  written  about  the  methods  of  converting 
grace,  the  divines  who  managed  them,  being  will- 
ing sometimes  to  vary  their  expressions,  to  make 
these  discourses,  dry  enough  in  themselves,  there- 
by something  more  pleasant,  began  to  use  "  rege- 
neration "  as  a  synonymous  word  with  "  conver- 
sion." But  in  the  Synod  of  Dort  itself,  tjiough  in 
some  of  the  particular  declarations  of  the  divines 
of  the  several  countries  "regeneration  "  and  "  con- 
version" are  used  reciprocally  ;  yet  in  the  Synodi- 
cal  resolutions  the  word  "  conversion "  is  always 
used.  In  the  sermons  and  books,  written  about 
the  beginning  of  the  late  civil  wars,  "regenera- 
tion," for  "  repentance  "  or  "  conversion,"  became 
a  very  fashionable  word:  but  sometimes  oddly 
expressing  it  by  "regeneration-work,"  &c.  they 
made  sport  for  vain  people.  However,  by  frequent 
use  the  word  has  come  to  obtain  among  grave  and 
judicious  writers,  though  the  use  of  it  was  so  very 
modern ;  insomuch  that  some  divines,  who  had 
their  education  since  the  Quinquarticular  controver- 
sy, and  were  concerned  in  the  review  of  the  Litur- 
gy at  the  Restoration,  pretended  to  find  fault  with 
the  Common  Prayer  Book  for  using  the  word  "  re- 
generation "  in  the  ancient  sense,  which  it  had 
kept  for  sixteen  hundred  years,  in  opposition  to 
theirs,  which  was  hardly  sixty  years  old.     And 


420 


PUBLIC  BAPTISM  OF  INFANTS. 


this  is  sufficient  to  justify  the  Common  prayer 
Book  expression ;  and,  I  hope,  to  silence  all  objec- 
tions upon  this  head.  Dr.  Nicholls. 

A  certain  ill-defined  and  mysterious  use  of  the 
term  regeneration,  which  separates  it  entirely  from 
all  the  means  of  grace,  and,  by  fancied  analogies  to 
the  natural  birth,  converts  it  into  a  source  of  the 
wildest  enthusiasm,  has  become  popular  through  our 
country.  This  has  led  to  a  misapprehension  of  the 
doctrine  we  profess,  and  has  perhaps  been  the  strong- 
est obstacle  with  which  we  have  had  to  contend. 

We  have  seen  that  the  term  "  regeneration,"  in 
the  only  two  places  in  which  it  occurs,  means  a 
translation  from  one  state  of  being  to  another;  the 
admission  into  the  Christian  Church,  the  kingdom 
of  Christ,  existing  in  a  twofold  state— on  earth  and 
in  heaven.  The  Christian  Church  on  earth  is  a 
Slate  of  preparation  and  discipline  ;  the  Christian 
Church  in  heaven,  is  a  state  of  reward  and  con- 
summation. In  this  first  state  of  regeneration,  on 
earth,  we  are  admitted  by  baptism,  which  is  a  cove- 
nant graciously  made  between  God  and  us,  invdlv^ 
ing,  as  every  covenant  must,  certain  conditions. 
On  our  side,  we  promise  certain  duties— repentance, 
faith,  obedience ;  in  other  words,  a  death  unto  sin  ; 
and  anew  birth  unto  righteousness.  Our  heavenly 
Father,  on  his  part,  promises  certain  blessings — the 
forgiveness  of  our  sins,  the  assistance  of  the  Holy 
Spirit  to  enable  us  to  perform  our  duty,  and  a  life 
of  eternal  happiness  in  heaven.  What  he  hath 
promised,  he  will  most  surely  keep  and  perform  ; 
let  us  then  be  but  careful  to  do  our  part,  and  we 
shall  most  certainly  be  admitted  to  the  highest  state 
of  regeneration — the  Church  in  heaven,  the  state 
of  reward,  the  kingdom  of  rest  and  glory. 

The  question  has  been  asked  and  discussed  with 
considerable  warmth  whether  the  Holy  Spirit  al- 
ways accompanies  the  outward  act  of  baptism 
with  water.  But  it  is  one  of  those  unprofitable 
questions,  which  the  apostle  cautions  us  to  avoid, 
"knowing  that  they  do  gender  strifes."  Is  it  not 
enough  for  us  to  know  that  in  receiving  the  "  out- 
ward and  visible  sign  "  we  receive  the  promise  of 
the  inward  and  spiritual  grace,"  and  that  nothing 
will  make  void  that  promise  if  we  are  not  wanting 
on  our  part?  Our  Saviour  has  told  us  that  "  the 
wind  bloweth  where  it  listeth  ;"  can  we  not  be 
content  then  to  let  the  Holy  Spirit  operate  in  his 
own  way  and  at  his  own  time,  but  must  we  under- 
take to  determine  the  mode,  and  the  extent,  and  the 
period  of  that  concerning  which  we  know  nothing 
but  by  its  effects  1  Christians  !  let  us  rather  com- 
ply with  his  ordinances  and  endeavour  to  do  our 
duty,  and  trust  with  unlimited  confidence  in  his 
holy  promises.  Dr.  Jahvis. 

Tide  sense  of  the  Church  in  this  passage  is  so 
plain,  that  no  more  would  need  to  be  added,  but 


only  that  some  with  Nicoderaus  are  apt  -to  say 
"  how  can  these  thingf  be  ?"  (John  iii.  9  ;)  judg-  v* 
ing  it  impossible,  that  so  great  a  matter  as  regen- 
eration can  be  effected  so  soon,  and  by  so 'mean  an 
instrument  as  they  account  it :  whereas  the  effect 
is  to  be  ascribed  to  the  divine  power  of  the  Author, 
not  to  the  intrinsic  efficacy  of  the  outward  means. 
Yet  in  regard  we  can  never  bless  God  heartily  for  a 
mercy,  unless  we  believe  he  hath  bestowed  it,  we 
must  labour  to  remove  these  scruples  by  a  fuller  ac- 
count of  this  baptismal  regeneration,  that  we  not 
may  withhold  the  divine  praises,  by  our  doubting  and 
unbelief.  The  word  "  regeneration  "  is  but  twice, 
that  I  know  of,  used  in  Scripture :  first,  (Matt,  xix 
28  ;)  "  Ye  that  have  followed  me  in  the  regenera- 
tion ;"  where,  though  by  altering  the  point,  "  P'oUow- 
ed  me,  in  the  regeneration  when  the  Son  of  man," 
&c.  it  may  signify  the  resurrection  ;  yet,  as  we  read, 
it  signifies  the  renewing  of  men  by  the  Gospel  and 
baptism.  Secondly,  ( Titus  iii.  5 ;)  '■  He  saved  us  by 
the  laver  of  regeneration  and  renewing  of  the  Holy 
Ghost,"  which  is  a  paraphrase  upon  that  of  our 
Saviour,  (John  iii. ;)  "  Except  a  man  be  born  of  wa-  , 
terand  the  Spirit,  he  cannot  enter  into  the  kingdom  r'^\ 
of  heaveni"  verse  5.  ^ 

And  because  persons,  come  to  age  before  their 
conversion,  are  first  taught  and  persuaded  by  the 
word  of  God,  the  language  of  holy  writ  enlarges  the 
metaphor,  and  saith,  such  are  "  begotten  by  the 
word  of  God,"  (1  Cor.  iv.  15;)  and  then  born 
again  or  regenerated  in  baptism.  In  like  manner 
speak  the  fathers,  who  do  constantly  and  unani- 
mously affirm,  that  we  are  regenerated  in  or  by 
baptism.  So  that  we  must  next  inquire  wherein 
this  regeneration  doth  consist. 

And  first,  whereas  both  children  and  those  of 
riper  years  are  by  nature  dead  in  sin,  so  that  they 
live  under  the  guilt  and  power  thereof ;  our  gracious 
Father  doth  here  in  baptism  seal  a  covenant  with 
us,  wherein  he  promises  to  pardon  us  :  and,  v/hen 
this  deadly  load  is  removed,  the  soul  receives,  as  it 
were,  a  new  life,  and  takes  new  hopes  and  courage, 
being  restored  to  the  divine  favour,  and  being  set 
free  from  the  sad  expectations  of  condemnation  for 
former  sin,  original  in  infants,  and  both  it  and  ac- 
tual, in  those  of  riper  years.'  Before  this  covenant 
we  were  dead  in  law.  and  by  the  pardon  of  our  sins 
we  are  begotten  again  to  a  lively  hope  ;  and  here- 
in stands  the  first  particular  of  our  regeneration, 
namely,  in  the  remission  of  sins:  wherefore  both 
Scripture  and  antiquity  teach  us,  (Luke  iii.  3 ; 
Acts  ii.  38 ;  chap.  xxii.  16  ;)  that  baptism  is  the 
means  for  remission  of  sin  ;  and  hence  they  join 
pardon  and  regeneration  commonly  together,  be- 
cause this  forgiveness  puts  us  into  a  new  estate, 
and  an  excellent  condition,  in  comparison  of  that 
which  our  natural  birth  had  left  us  in. 


PUBLIC  BAPTISM  OF  INFANTS. 


421 


Secondly,  but  further  by  baptism  we  gain  new 
relations,  and  old  things  being  done  away  all  things 
become  new.  Hence  the  Jews  call  their  prose- 
lytes "newborn  children,"  because  they  forsook 
all  their  heathen  kindred;  so  we,  although  we  do 
not  renounce  our  earthly  parents,  because  they  also 
are  Christians,  yet  we  gain  new  alli'ances  ;  for  God 
hereby  doth  become  our  Father,  and  Jesus  our 
Master,  and  all  the  saints  both  in  heaven  and 
earth  our  brethren  ;  so  that  it  is  as  if  we  were  born 
over  again,  since  baptism  doth  entitle  us  to  this 
celestial  kindred. 

But  this  is  not  all.  For,  thirdly,  our  corrupt  na- 
ture is  changed  in  baptism,  and  there  is  a  renova- 
tion effected  thereby,  both  as  to.  the  mortification  of 
the  old  affections,  and  the  quickening  of  the 
new,  by  the  holy  Spirit,  which  is  hereby  given  to 
all  that  put  no  bar  or  impediment  unto  it.  This 
was  the  ancients'  doctrine,  who  affirmed  a  real 
change  to  be  wroug-ht,  and  believed  the  Spirit  to  be 
therein  bestowed,  as  God  had  promised,  (Ezek. 
xxxvi.  25,  26.)  "That  he  would  sprinkle  clean 
water  upon  them,  and  they  should  be  clean  from 
all  their  filthiness,  and  then  a  new  heart  would  he 
give  them,  and  put  a  new  spirit  within  them." 
And  it  is  manifest,  that  in  the  first  ages  of  the 
Church,  there  was  abundance  of  gifts  and  graces 
miraculously  bestowed  upon  Christians  in  their 
baptism  ;  and  no  doubt,  if  the  catechumens  of  our 
days,  who  are  of  age,  would  prepare  themselves  as 
strictly  by  repentance,  fasting,  and  prayer,  as  they 
of  old  did,  they  should  find  incomparable  effects  of 
this  sacred  larer,  if  not  in  as  miraculous  measures, 
yet  to  as  real  purposes ;  that  is,  they  should  be 
truly  regenerated,  and  their  hearts  changed  by  the 
influence  of  the  divine  Spirit.  But  some  may 
doubt  whether  infants  be  regenerated  in  this  sense, 
because  they  are  not  capable  of  giving  any  evidences 
of  their  receiving  the  Spirit,  nor  doth  there  any'im- 
mediate  effects  of  their  regeneration  appear ;  hence 
the  Pelagians  denied  it ;  but  they  are  therefore 
condemned  by  the  Milevitan  council,  and  confuted 
by  St.  Augustine.  It  is  confessed  they  can  sh6w 
no  visible  signs  of  spiritual  life  in  the  operations 
thereof,  no  more  can  they  of  their  having  a  ration- 
al soul,  for  some  time  ;  and  yet  we  know  they  have 
the  power  of  reason  within  them :  and  since  all  in- 
fants are  alike,  either  all  do  here  receive  a  princi- 
ple of  new  life,  or  none  receive  it ;  wherefore  I  see 
no  reason  why  we  may  not  believe,  as  the  ancient's 
did,  for  God's  grace,  which  is  dispensed  according 
to  the  capacity  of  the  suscipient,  is  here  given  to 
infants  to  heal  their  nature,  and  that  he  bestowed 
on  them  such  measures  of  his  Spirit  as  they  can 
receive ;  for  the  malignant  effects  of  the  first 
Adam's  sin  are  no  larger  than  the  free  gift  obtain- 
ed by  the  second  Adam's  righteousness.5  Rom.  v. 


15.  18.  And  if  it  be  asked  how  it  comes  to  pass 
then  that  so  many  children  do  afterwards  fall  off  to 
all  impurity  ?  I  answer,  so  do  too  many  grown  per- 
sons also ;  and  neither  infants,  nor  men,  are  so 
regenerated  in  this  life,  as  absolutely  to  extinguish 
the  concupiscence  ;  for  the  flesh  will  stdl  lust 
against  the  spirit ;  but  then  God  gives  the  spirit 
also  to  lust  against  the  flesh.)  Gal.  v.  He  leaves 
the  corruption  to  try  and  exercise  us,  but  so  that  he 
engageth  to  enable  us  to  get  the  better,  through  this 
new  nature  planted  in  us,  if  we  will  improve  it, 
and  follow  the  dictates  of  his  holy  Spirit ;  but  by 
neglect,  or  wilful  complying  with  the  flesh,  Ave  may 
lose  this  grace  again  ;  our  gracious  Father  hath  al- 
ready done  his  part,  and  will  do  it  more  and  more 
as  the  child  shall  be  capable  and  willing  to  receive 
it.  And,  if  this  seem  strange  to  any,  whose  opin- 
ions are  taken  up  from  later  definitions  of  re- 
generation, let  them  dispute  with  holy  Cyprian,  not 
with  me,  who  saith,  "  The  grace  of  God  is  equal- 
ly distributed  in  baptism,  but  it  may  either  be  di- 
minished or  increased  afterward,  by  our  acts  and 
conversation." 

The  sum  is,  that  baptism  doth  seal  a  pardon  to 
us  for  all  former  transgression,  and  begets  us  again 
to  the  hope  of  eternal  life ;  that  it  restores  us  to 
the  favour  of  God,  and  gives  us  a  new  relation  to 
him ;  and  finally  it  heals  our  nature  by  the  Spirit 
hereby  conveyed  to  us:  and,  though  all  this  be  up- 
on condition  of  our  keeping  our  part  of  the  covenant, 
yet  that  makes  not  God's  mercy  less,  nor  ought  it 
to  diminish  any  of  our  praises ;  but  only  it  must 
make  our  prayers  at  present  more  earnest,  and  the 
child's  care  more  strict  hereafter  to  make  this  its 
calling  and  election  sure. 

This  is  I  hope  the  sense  of  our  Church,  as  well 
as  of  the  primitive;  and  if  so,  it  will  not  be  mate- 
rial to  a  judicious  Christian  for  any  to  say,  it  doth 
not  agree  to  some  modern  systems. 

Dean  Comber. 

As  to  the  benefits  of  baptism,  they  are  remission 
of  sins  ;  regeneration  or  adoption  into  the  family  of 
God  ;  the  presence  of  the  holy  Spirit ;  the  resurrec- 
tion of  the  body  ;  and  everlasting  hfe.  That  these 
benefits  are  annexed  to  baptism,  the  holy  Scriptures 
give  ample  testimony.  "  Repent,"  said  St.  Peter,  to 
the  multitude  inquiring  what  they  should  do,  "  and 
be  baptized  every  one  of  you,  in  the  name  of  Je- 
sus Christ,  for  the  remission  of  sins,  and  ye  shall 
receive  the  gift  of  the  Holy  Ghost."  In  the  same 
language,  Ananias  addressed  Saul,  "  And  now  why 
tarriest  thou  1  Arise  and  be  baptized  and  wash 
away  thy  sins."  That  we  are  regenerate  and  born, 
or  adopted  into  the  family  or  Church  of  God  by 
baptism,  Christ  declared  to  Nicodemus  when  he 
said,  "Verily,  verily,  I  say  unto  thee,  except  a  man 
be  born  of  water,  and  of  the  Spirit,  he  cannot  enter 


3 


422 


PUBLIC  BAPTISM  OF  INFANTS. 


prayers  unto  him,  that  this  Child  may  lead 
the  rest  of  his  life  according  to  this  be- 
ginning. 

^    Then  shall  be  said,  all  kneeling, 

OUR  Father,  who  art  in  heaven,  (46.) 
Hallowed  be  thy  Name;  Tliy  kingdom 
come;  Thy  will  be  done  on  earth,  as  it  is 
in  heaven  ;  Give  us  this  day  our  daily 
bread  ;  And  forgive  us  our  trespasses,  as 
we  forgive  those  who  trespass  against  us  ; 

into  the  kingdom  of  God."  The  kingdom  of  God 
is  the  Church  of  God— the  same  Church  both  in 
this  world  and  the  next  ("for  God  has  but  one 
Church,  the  body  of  Christ,.)  By  baptism  we  are 
made  members  of  this  Church;  and,  if  we  con- 
tinue faithful  members  till  death,  shall  in  it  obtain 
a  happy  resurrection,  and  everlasting  life — shall 
continue  members  of  it  to  all  eternity. 

Bp.  Seabury. 
To  fit  us  for  the  enjoyment  of  that  heaven  pur- 
chased by  his  blood,  the  Redeemer  hath  furnished 
us  with  every  necessary  aid.  He  hath  left  with 
his  Church  the  sacraments  of  baptism  and  the 
Lord's  supper;  the  influences  of  his  Spirit,  and  his 
preached  word.  In  the  initiatory  ordinance  of 
baptism  we  are  brought  within  the  pale  of  the 
covenant,  receive  the  seal  of  his  affection,  and  are 
blessed  with  the  effusion  of  his  grace.  In  the  other 
the  necessary  supplies  of  his  holy  Spirit  are  com- 
municated to  the  believer,  to  strengthen  and  re- 
fresh his  soul,  on  his  journey  to  the  promised 
land. 

That  the  reformers  considered  baptism  as  one  of 
their  highest  privileges,  is  evident  from  the  ex- 
pression of  the  service  used  at  the  performance  of 
that  solemnity  ;  indeed,  when  we  reflect  upon  its 
origin  and  consider  the  source  from  which  it  hath 
emanated,  it  would  be  profane  to  view  it,  but  with 
the  profoundest  reverence  and  respect.  It  was  in- 
stituted by  the  Lord  Jesus,  and  cannot  be  a  nulli- 
ty :  it  was  instituted  by  the  Lord  Jesus,  came  from 
the  hand  of  the  great  Physician,  and  contains  in  it 
medicine  to  heal  our  sickness. 

The  Church  teaches  us  to  believe  agreeable 
to  the  promise  of  Christ,  that  he  will  give  his  holy 
Spirit  to  those  who  ask  it.  We  are  consequently 
instructed  to  supplicate  a  God  of  mercy,  that,  the 
child  now  to  be  baptized,  may  receive  the  fulness 
of  his  grace,  and  ever  remain  in  the  number  of  his 
faithful  children."  And  again,  "  We  call  upon 
thee  for  this  infant,  that  he  coming  to  thy  holy 
baptism,  may  receive  remission  of  sin  by  spiritual 
regeneration."  After  the  performance  of  the  sa- 
cramental duty,  the  Church  keeping  in  view  the 
petitions  which  have  been  Offered  up  in  behalf  of 
the  disciple,  and  confiding  in  the  fulfilment  of  the 


And  lead  us  not  into  temptation;  But  de- 
liver us  from  evil.     Amen, 

T[  Then  shall  the  Minister  say, 

WE  yield  thee  hearty  thanks,  (47.)  most 
merciful  Father,  that  it  hath  pleased  thee  to 
regenerate  this  Infant  with  thy  Holy  Spirit, 
to  receive  hi?n  for  thine  own  Child  by 
adoption,  and  to  incorporate  him  into  thy 
holy  Church.  And  humbly  we  beseech 
thee  to  grant,  (48.)  that  he,  being  dead  unto 

promised  aid,  calls  upon  us  to  return  thanks  to  the 
Almighty,  that.  "  it  hath  pleased  him  to  regener- 
ate the  infant  with  his  holy  spirit,  to  receive 
him  for  his  own  child  by  adoption,  and  to  in- 
corporate him  into  his  holy  Church." 

Bp.  Moore. 

(46.)  The  Lord's  prayer  having  been  prescribed 
by  our  Saviour  to  his  disciples,  as  a  badge  of  their 
belonging  to  him  ;  it  can  never  be  more  reasonable 
or  proper  to  use  it  than  now,  when  a  new  member 
and  disciple  is  admitted  into  his  Church.  And 
therefore,  whereas,  in  other  oflfices,  this  prayer  is 
generally  placed  at  the  beginning,  it  is  here  reserv- 
ed till  after  the  child  is  baptized,  and  received  sol- 
emnly into  the  Church :  when  we  can  more  prop- 
erly call  God  "Our  Father,"  with  respect  to  the 
infant,  who  is  now  by  baptism  made  a  member  of 
Christ,  and  more  peculiarly  adopted  a  child  of  God. 
And  this  is  exactly  conformable  to  the  primitive 
Church :  for  the  catechumens  were  never  allowed 
to  use  this  prayer,  till  they  had  first  made  them- 
selves sons  by  regeneration  in  the  waters  of  bap- 
tism. For  which  reason  this  prayer  is  frequently, 
by  the  ancient  writers,  called  "  The  Prayer  of  the 
regenerate,"  or  "  believers,"  as  being,  properly 
speaking,  their  privilege  and  birthright. 

Wheatly. 

(47.)  We  begin  this  form  with  acknowledgments 
and  praises  in  imitation  of  the  Jews ;  who,  when 
tlie  child  is  circumcised,  use  to  say,  "  Blessed  be 
the  Lord  our  God,  who  hath  sanctified  us  with  his 
precepts,  and  commanded  us  to  bring  this  child  into 
the  covenant  of  Abraham :"  but  this  cliild  enters 
into  a  better  covenant,  established  upon  better 
promises,  so  that  we  have  more  cause  to  bless  God 
than  they.  Hence  in  the  Easfthey  sang  after  bap- 
tism the  thirty-second  Psalm,  "  Blessed  is  he  whose 
iniquity  is  forgiven,"  &c. :  ond,  St.  Ambrose  saith, 
the  priest  spoke  to  the  person  baptized  in  this  man- 
ner, "  God  the  Father  Almighty,,  who  hath  regen- 
erated thee  by  water  and  the  Holy  Ghost,  and  for- 
given thee  thy  sins,"  &c. :  which  shews  that  the 
ancients  did  not  question  the  effect  of  the  sacra- 
ment, no,  not  in  persons  of  age,  until  their  future 
conversation  declared  they  had  broken  their  cove- 
nant.    How  much  more  then  ought  we  to  beheve 


PUBLIC  BAPTISM  OF  INFANTS. 


423 


sin,  and  livinsf  unto  righteousness,  and  being 
buried  with  Christ  in  his  death,  may  crucify 
the  old  man,  and  utterly  abolish  the  whole 
body  of  sin  ;  and  that  as  he  is  made  partaker 
of  the  death  of  thy  Son,  he  may  also  be  pa)'- 
taker  of  his  resurrection  ;  so  that  finally, 
with  the  residue  of  thy  holy  Church,  he  may 
be  ail  inheritor  of  thine  everlasting  kingdom, 
through  Christ  our  Lord.     A?nen. 

Tf  Then,  all  standing  up,  the  Minister  shall  say 
to  Ike  Godfathers  (49.)  and  Godmothers  this 
Exhortation  folloioing : 

FORASMUCH  as  this  Child  hath  pro- 
mised by  you  his  Sureties,  to  renounce  the 
devil  and  all  his  works,  to  believe  in  God, 
and  to  serve  him  ;  ye  must  remember,  that 
it  is  your  parts  and  duties  to  see  that  this  In- 
fant be  taught,  as  soon  as  he  shall  be  able  to 
learn,  what  a  solemn  vow.  promise,  and  pro- 
fession he  hath  here  made  by  you.  And  that 
he  may  know  these  things  tlie  better,  ye  shall 
call  upon  him  to  hear  Sermons  ;  and  chiefly 
ye  shall  provide,  that  he  may  learn  the  Creed, 

this  in  the  case  of  infants,  who  can  put  no  impedi- 
ment to  the  grace  of  God,  and  are  all  alike,  so  that 
either  all  or  none  receive  these  blessings? 

Dean  Comber. 
(48.)  In  this  second  part  of  the  prayer  also  we 
have  a  precedent  in  the  Jewish  rites  after  circum- 
cision: only  that  our  prayers  are  more  spiritual; 
for  inward  grace  rather  than  outward  blessings ; 
and  good  reason,  for  all  the  benefits  of  baptism 
will  vanish,  unless  they  be  afterwards  improved ; 
they  will  not  have  their  full  effect,  unless  the  con- 
ditions be  performed.  Neither  we  do,  nor  did  the 
primitive  Church,  believe  them  to  be  so  regener- 
ate or  so  endued  with  the  Spirit,  but  that  by  sloth 
and  wilful  iniquity  they  may  be  deprived  of  all 
again:  their  corruptions  are  not  so  mortified,  but 
that  by  compliance  and  base  negligence  they  may 
revive  again,  so  that  the  last  state  shall  be  worse 
than  the  first,  and  it  shall  be  more  tolerable  for  hea- 
thens than  for  vile  apostates.  Wherefore  we  beg 
most  humbly  and  earnestly,  that  this  child  may  live 
as  one,  upon  whom  such  great  favours  are  bestow- 
ed.    The  words  of  these  requests  are  St.  Paul's, 


the  Lord's  Prayer,  and  the  Ten  Command- 
ments, and  all  other  things  which  a  Chris- 
tian ought  to  know  and  believe  to  his  soul's 
health  ;  and  that  this  Child  may  be  vir- 
tuously brought  up  to  lead  a  godly  and  a 
Christian  life :  remembering  always  that 
Baptism  doth  represent  unto  us  our  profes- 
sion ;  which  is,  to  follow  the  example  of  our 
Saviour  Christ,  and  to  be  made  like  unto 
him  ;  that  as  he  died,  and  rose  again  for  us, 
so  should  we,  who  are  baptized,  die  from 
sin,  and  rise  again  unto  righteousness  ;  con- 
tinually mortifying  all  our  evil  and  corrupt 
affections,  and  daily  proceeding  in  all  virtue 
and  godliness  of  living. 

IT   Then  shall  he  add,  and  say, 

YE  are  to  take  care  that  this  Child  be 
brought  to  the  Bishop  to  be  confirmed  by 
him,  so  soon  as  he  can  say  the  Creed,  the 
Lord's  Prayer,  and  the  Ten  Commandments, 
and  is  sufficiently  instructed  in  the  other 
parts  of  the  Church  Catechism  set  forth  for 
that  purpose. 

(Rom.  vi.  4,  5,  6.  and  11,  12,  13 ;)  and  the  phrase 
is  frequently  used  by  the  fathers  in  this  case. 

Dean  Comber. 

(49.)  Because  nothing  tends  more  directly  to  the 
securing  of  holiness  and  religion,  than  a  conscien- 
tious performance  of  this  vow  of  baptism,  to  our 
prayers  for  the  fulfilling  thereof  are  here  added  our 
endeavours.  In  the  first  ages,  when  those  of  dis- 
cretion were  baptized,  the  "  applications"  were  di- 
rected to  the  persons  themselves,  (as  they  now  are 
in  our  "  office  of  baptism  for  those  of  riper  years  ;") 
but  since  children  are  now  most  commonly  the 
subjects  of  baptism,  who  are  not  capable  of  admo- 
nition, here  is  a  serious  and  earnest  exhortation 
made  to  the  sureties.  Wheatly. 

It  is  earnestly  to  be  desired,  that  sponsors  would 
seriously  consider  this  excellent  exhortation  ;  and 
take  due  care  of  practising  accordingly  in  every 
particular :  considering  what  a  dreadful  account 
they  must  give  to  God,  if  they  neglect  the  per- 
formance of  that  duty,  Avhicb  in  the  face  of  God 
and  his  Church  they  have  so  solemnly  taken  upon 
themselves.  Dr.  Bennet. 


(  424  ) 
THE  MINISTRATION  OF 

PRIVATE  BAPTISM  (1)  OF  CHILDREN, 

IN  HOUSES. 


IF  The  Minister  of  every  Parish  (2.)  shall  often  admonish  the  People,  that  they  defer 
not  the  Baptism  of  their  Childreii  longer  than  the  first  or  second  Sunday  next  after 
their  birth,  or  other  Holy  Day  falling  between^  unless  upon  a  great  and  reasonable 
cause. 


(1.)  Though  our  holy  Church  prescribes  the  font 
for  the  place,  and  Sundays  and  holy  days  for  the 
usual  times  of  baptism,  that  she  may  conform,  as 
mucli  as  conveniently  may  be,  to  the  usages  of 
primitive  antiquity,  which  is  her  aim  in  all  her  ser- 
vices ;  and  for  other  reasons  mentioned  in  the  first 
rubric  before  baptism  ;  yet  in  case  of  necessity  she 
permits  and  provides,  that  a  child  may  be  baptized 
in  any  decent  place  at  any  time :  in  such  cases  re- 
quiring the  performance  only  of  the  essentials,  not 
the  solemnities,  of  baptism  ;  according  to  the  prac- 
tice of  the  apostles,  who  baptized  at  any  time,  as 
occasion  required,  and  in  fountains  and  rivers;  and 
according  to  the  use  of  succeeding  ages.  Nor  can 
I  see  what  can  be  reasonably  objected  against  this 
tender  and  motherly  love  of  the  Church  to  her 
children,  who  chooses  rather  to  omit  solemnities, 
than  hazard  souls :  which  indulgence  of  her's  can- 
not be  interpreted  any  irreverence  or  contempt  of 
this  venerable  sacrament;  but  a  yielding  to  just 
necessity,  which  defends  what  it  constrains,  and 
to  God's  own  rule,  "  I  will  have  mercy,  and  not 
sacrifice."  Matt.  xii.  7.  Bp.  Sparrow. 

Our  Saviour  himself  hath  said,  that  "  except  a 
man  be  born  again  of  water  and  of  the  Holy  Ghost, 
he  cannot  enter  into  the  kingdom  of  God,"  (John 
iii.  5:)  and  he  makes  baptism  as  Avell  as  faith  ne- 
cessary to  salvation.  Mark  xvi.  16.  Whereupon 
the  ancient  Christians  did  constantly  affirm,  that 
there  could  be  no  salvation  in  an  ordinary  way 
without  baptism ;  and  whosoever  died  without  it, 
their  estate  was  believed  doubtful,  unless  it  were 
in  such  a  case  as  that  of  the  Emperor  Valentinian, 
who,  St.  Ambrose  hopes,  might  be  saved  by  the 
desire  of  baptism,  because  he  had  no  opportunity. 
Upon  the  stock  of  this  principle  grew  that  great 
care,  that  no  person  might  die  unbaptized,  inso- 
much that  it  wis  allowed  in  danger  of  death  to  bap- 
tize them  who  had  not  passed  through  all  their 
preparations ;  provided  that  they  should  answer 
more  fully  if  God  restored  them.     The  like  care 


hath  our  Church  taken  of  little  children  :  for,  though  ' 
she  require  that  they  should  be  speedily  and  pub- 
licly baptized  in  the  house  of  God,  yet  in  cases  of 
extremity  she  admilteth  of  that  which  is  done  in 
private  houses,  even  withoutceremony ;  upon  condi- 
tion there  may  be  added  more  of  the  solemnity  af- 
terwards, when  it  is  published  in  the  Church.  And, 
that  it  may  not  be  neglected,  we  are  taught,  that 
"  it  is  certain  by  God's  word,  that  children  bap- 
tized, dying  before  they  commit  actual  sin,  are  un- 
doubtedly saved."     For  it  is  certain  by  God's  v.'oid, 
that  baptism  is  appointed  for  "  remission  of  sins," 
(Acts  xxii.  16;  ii.  38:)  and  it  is  also  certain,  that 
all  they,  whose  sins  are  forgiven,  are  undoubtedly 
saved.  Psal.  xxxii.  1.    But  infants  have  no  other 
sin  but  their  original  corruption,  which  being  re-  ^ 
mitted   in    baptism,  they    are  undoubtedly  saved. 
And  it  is  plain  from  numerous  passages  that  the 
first  Christians  believed  the  same  doctrine.    Where- 
fore let  no  parents,  who  love  their  own  or  their 
children's  souls,  upon  pretence  of  God's  power  or    (f 
mercy,  presume  to  neglect  that,  which  is  so  cer- 
tainly a  means  of  salvation:  neither  let  them  think 
it  indifferent,  whether  their  children  be  baptized  or 
no;  for  this  springs  from  a  dangerous  mistake.    If 
children  be  weak,  the  parent  must  immediately  en- 
deavour to  procure  their  baptism  :  but,  if  notwith-    J^ 
standing  all  possible  care  they  die  before,  we  must 
not  then  confine  the   Almighty    to   the   outward 
means  ;  but  believe  he  may  save  without,  where 
he  did  not  give  the  opportunity.     And  in  such  case 
the  parent  may  take  comfort  in  his  having  done 
what  he  could,  and  ought  to  hope  in  the  divine 
mercy.  DeaJi  Comber. 

(2.)  By  this  rubric  the  minister  is  required  to 
"admonish  the  people  not  to  delay  the  baptism  of 
their  children,  nor  cause  them  without  necessity  to 
be  baptized  privately  in  their  houses."  As  it  is 
not  said  whether  tiiese  monitions  shall  be  from  the 
desk,  or  the  pulpit,  or  given  in  private  as  need  re- 
quires, so  we  are  at  liberty,  as  I  judge,  to  execute        ^ 


PRIVATE  BAPTISM  OF  CHILDREN. 


425 


IT  And  also  they  shall  warn  them,  that  tvithout  like  great  cause  and  necessity,  they 
procure  not  their  Children  to  be  baptized  at  home  (3.)  in  their  houses.  But  lohen 
need  shall  compel  them  so  to  do,  then  Baptism  shall  be  administered  as  follow  eth.  (4.) 

ir  Pirst,  let  the  Minister  of  the  Parish  {or,  in  his  absence,  any  other  lawful  Minister 
(5.)  that  can  be  procured)  with  those  viho  are  present,  call  apon  God,  and  say  the 
Lord's  Prayer,  and  so  many  of  the  Collects  (6.)  appointed  to  be  said  before  in  the 
Form  of  Public  Baptism,  as  the  time  and  present  exigence  will  suffer.  And  then, 
Uie  Child  beijig  named  by  some  one  who  is  present,  the  Minister  shall  pour  Water 
uj)on  it,  (7.)  saying  these  words : 


this  direction  in  such  a  manner  as  we  think  will 
most  effectually  serve  the  end  designed. 

The  former  admonition  against  deferring  baptism 
there  is  perhaps  seldom  occasion  for:  and  the  lat- 
ter concerning  private  baptism  is  always  most  rea- 
sonable, when  the  thing  itself  is  proposed  to  us 
without  the  rubrical  warrant  of  a  great  and  reason- 
able cause  to  justify  it.  It  is  the  curate's  part  on 
such  occasions  to  declare  and  explain  the  rule,  by 
which  he  is  to  act.  But  when  he  hath  done  this, 
I  will  not  say  how  far  he  is  authorized  to  refuse 
private  baptism,  when  seriously  desired,  though  he 
be  not  altogether  satisfied  in  the  greatness  and  suf- 
ficiency of  the  cause.  For  he  cannot  always  be  a 
proper  judge  of  it.  He  must  for  the  most  part  trust 
to  the  judgment  and  integrity  of  others.  But  as  he 
can,  generally  speaking,  distinguish  between  rea- 
sons and  pretences,  between  an  accidental  extraor- 
dinary cause  and  a  cause  of  mere  humour  or  pri- 
vate interest,  he  will  do  well,  and  as  he  ought,  never 
to  sacrifice  the  rules  of  his  ministration,  and  the  or- 
ders of  the  Church,  to  any  man's  fancies,  or  domes- 
tic conveniences.  Archdeacon  Sharp. 

(3.)  The  cause  of  the  necessity  of  baptizing  in 
private  houses  ought  to  be  expressed :  as,  "  When 
(he  child  is  in  sudden  danger  of  death,  and  not 
/ikely  to  live  so  long  a  time,  that  it  may  be  brought 
to  public  baptism  in  the  Church :"  lest  otherwise 
all  persons  take  upon  them  to  judge  of  this  cause 
and  necessity  at  their  pleasure.  Bp.  Cosins. 

(4.)  So  that,  whenever  baptism  is  administered 
m  a  private  house,  this  private  office  only  must  be 
used  :  and  the  Church  must  be  understood  to  for- 
bid the  use  of  the  office  of  public  baptism  upon  such 
occasions.  Archdeacon  Yardley. 

(5.)  The  person  who  baptizeth,  ought  to  be  a 
lawful  minister :  for  Christ  gave  this  commission 
only  to  the  apostles,  (Matt,  xxviii.  19;)  joining  the 
office  of  preaching  together  with  it :  so  that  unor- 
dained  persons  may  as  well  presume  to  preach  as 
to  baptize.  And  therefore  the  Church  of  old  for- 
bade women  to  baptize  ;  and  Epiphanius  accounts 
It  ridiculous  in  Marcion  and  his  followers,  to  per- 
mit women  to  do  this  office :  so  that  our  Church 
requires  it  to  be  done  by  a  lawful  minister.  I  know 
there  are  some  allegations  out  of  antiquity,  which 
seem  to  allow  of  a  layman  to  baptize  in  cases  of 
54 


great  necessity.  But  there  are  others  of  the  fa- 
thers, who  disallow  that  practice.  And  certainly 
it  is  a  great  presumption  for  an  ordinary  person  to 
invade  the  ministerial  office  without  any  warrant. 
And,  as  to  the  pretence  that  a  child  may  be  in  dan- 
ger, I  suppose  the  salvation  of  the  child  may  be  as 
safe  upon  the  stock  of  God's  mercy  without  tiny 
baptism,  as  with  a  baptism  which  is  not  command- 
ed by  God,  and  to  which  he  hath  made  no  promi- 
ses. So  that  where  God  gives  not  opportunity  ot 
a  person  who  may  do  it  aright,  it  seems  better  to 
leave  it  undone.  Dean  Comber. 

The  admission  of  persons  by  baptism  into  the 
Church  is  an  act  of  authority  which  none  should 
pretend  to,  but  those  who  are  thereunto  empower- 
ed by  Christ  the  head  of  it :  and  in  his  name  it  is, 
that  they  on  God's  part  promise  remission  of  sins 
and  spiritual  regeneration,  which  came  primarily 
and  originally  from  God,and  are  never  conveyed  to 
man  in  the  sacraments,  but  by  those  whom  he  hath 
been  pleased  to  make  his  instruments.  That  this 
is  the  opinion  of  our  Church  is  plain  from  her  de- 
claration in  the  twenty-third  Article,  where  she 
saith,  "  It  is  not  lawful  for  any  man  to  take  upon 
him  the  office  of  public  preaching  or  ministry  of  the 
sacraments  in  the  congregation,  before  he  be  law- 
fully called  and  sent  to  execute  the  same  :"  and  in 
her  twenty-sixth  Article  she  discovers  the  grounds, 
on  which  she  passeth  this  judgment,  because 
"  Those,  who  have  authority  in  the  ministration  of 
the  word  and  sacraments,  do  not  the  same  in  their 
own  name,  but  in  Christ's,  and  do  minister  by  his 
commission  and  authority." 

Archdeacon  Yardley. 

(6.)  Of  which  it  is  much  to  be  desired,  that  the 
prayer,  appointed  for  the  consecration  of  the  water, 
be  never,  unless  absolutely  necessary  omitted.  For, 
besides  the  propriety  of  this  prayer  to  beg  a  bless- 
ing upon  the  administration  in  general,  it  has  al- 
ready been  shewn  how  important  a  part  of  the  of- 
fice of  baptism  the  primitive  Christians  esteemed 
the  consecration  of  the  water.  Wheatly 

(7.)  All  the  old  Common  Prayers  say,  he  shall 
either  "  dip  it  in  water,  or  pour  water  upon  it:"  but 
baptism  in  private  being  never  allowed,  but  when 
the  child  is  weak,  the  rubric  was  properly  altered 
at  the  last  review,  and  the  order  for  dipping  left 


426 


PRIVATE  BAPTISM  OF  CHILDREN. 


N.  I  baptize  thee  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 

IT  Then  the  Minister  shall  give  thanks  unto  God, 
and  say, 

WE  yield  thee  hearty  thanks,  most  mer- 
ciful Father,  that  it  hath  pleased  thee  to  re- 
generate this  Infant  with  thy  Holy  Spirit, 
to  receive  him  lor  thine  own  Child  by  adop- 
tion, and  to  incorporate  him  into  thy  holy 
Church.  And  humbly  we  beseech  thee  to 
grant,  that  he,  being  dead  unto  sin,  and  liv- 
ing unto  righteousness,  and  being  buried 
with  Christ  in  his  death,  may  crucify  the 
old  man,  and  utterly  abolish  the  whole  body 
of  sin  ;  and  that  as  he  is  made  partaker  of 
the  death  of  thy  Son,  Ae  may  also  he  partaker 
of  his  resurrection  ;  so  th-at  finally,  with  the 
residue  of  thy  holy  Church,  he  may  be  ari 
inheritor  of  thine  everlasting  kingdom, 
through  Christ  our  Lord.     Atnen. 

T[  And  let  them  not  doubt,  (8.)  but  that  the  Child 
so  baptized  is  laxcfully  and  sufficiently  baptiz- 
ed, and  ought  not  to  be  baptized  again.     Yet 

out;  it  being  not  to  be  supposed,  that  the  child  in 
Its  sickness  should  be  able  to  endure  it. 

Wheatly. 

(8.)  The  Church  adds  thi»  by  way  of  explana- 
tion, lest  any  one  should  imagine,  that  the  sacra- 
ment, administered  in  this  short  and  concise  man- 
ner, is  not  complete,  and  the  child  hereby  not  made 
a  Christian :  or  should  be  apt  to  think  or  say,  that 
the  child  is  only  half-christened  as  too  many  igno- 
rant people  foolishly  and  absurdly  express  them- 
selves. Archdeacon  Yardley. 

(9.)  Which,  after  he  has  certified  the  people 
that  all  was  well  done,  he  is  directed  to  do  in  much 
the  same  form  as  appointed  for  public  baptism.  He 
reads  the  Gospel  there  appointed,  and  the  Exhor- 
tation that  follows  it.  After  which  he  repeats  the 
Lord's  Prayer,  and  the  Collect  that  in  the  office 
for  public  baptism  follows  the  Exhortation.  Then 
"demanding  the  name  of  the  child,"  he  proceeds 
to  examine  the  Godfathers  and  Godmothers,  "  whe- 
ther in  the  name  of  the  child,  they  renounce  the 
Devil  and  all  his  works,  &c ;  whether  they  believe 
all  the  articles  of  the  Christian  faith,"  and  "  whe- 
ther they  Avill  obediently  keep  God's  will  and  com- 
mandments," &c.  For  though  the  child  was  bap- 
tized without  Godfathers  at  first,  (when,  being 
more  likely  to  die  than  to  live,  there  seemed  no 
occasion  for  its  future  behaviour;)  yet  if  it  lives 
and  is  brought  to  Church,  it  is  fit  there  should  be 
some  to  give  security,  that  it  shsdl  be  well  educa- 
ted and  instructed.  As  soon  as  this  is  done  there- 
fore, the  child  is  "  received  into  the  congregation 


nevertheless^  if  the  Child  which  is  after  this 
sort  baptized  do  afterwards  live  ;  it  is  ea^pe' 
dient  that  it  be  brought  into  the  Church,  to  the 
intent  that  if  the  Minister  of  the  same  Parish 
did  himself  baptize  that  Child,  the  Congrega- 
tion may  be  certified  of  the  trve  form  of  Bap- 
tism, by  him  privately  before  usjd :  In  which 
case  he  shall  say  thus : 

I  CERTIFY  you,  that  according;  to  the 
due  and  prescribed  Order  of  the  Church,  at 
such  a  time  and  at  such  a  place,  heioxe 
divers  witnesses,  I  baptized  this  Child, 

T[  But  if  the  Child  7Dere  baptized  by  any  other 
lawful  Minister,  then  the  Minister  of  the  Par- 
ish where  the  Child  was  bom  or  christened, 
shall  examine  whether  the  same  hath  becnlaw- 
fully  done.  And  if  the  Minister  shall  find,  by 
the  ansxoers  of  such  as  bring  the  Child,  that 
all  things  were  done  as  they  ought  to  be  j  then 
shall  he  not  christen  the  Child  again,  but 
shall  receive  him  as  one  of  the  flock  of  true 
Christian  People,  saying  thus :  (9.) 

I  CERTIFY  you,  that  in  this  case  all  is 

of  Christ's  flock,"  and  is  "  signed  with  the  sign  of 
the  cross."  After  which  the  service  concludes 
with  the  Thanksgiving  and  Exhortation  that  close 
the  office  for  public  baptism.  Wheatly. 

In  the  English  Office,  there  is  no  direction  how 
the  minister  is  to  proceed,  when  there  is  one  or  more 
children  to  be  baptized,  as  well  as  one  or  more 
children,  at  the  same  time,  to  be  received  into  the 
congregation  after  private  baptism :  nor,  in  that 
part  of  the  office  which  relates  to  the  certifying  of 
private  baptism,  is  there  any  exhortation  to  the 
sponsors  in  reference  to  their  bringing  the  children 
to  the  Bishop  to  be  confirmed  by  him,  at  the  proper 
age.  Both  these  deficiencies  have  been  supplied 
by  our  own  American  reviewers  of  the  Liturgy. 

It  is  deeply  to  be  regretted  that  the  certifying  of 
private  baptism,  in  the  Churches,  is  so  much  neg- 
lected by  parents.  On  this  account,  many  of  the 
clergy  have  thought  proper  to  use  the  public  form, 
in  private  baptisms.  But  there  is  not  the  least 
authority  for  this  usage ;  and  there  seems  to  be  no 
apology  for  the  irregularity,  but  in  the  considera- 
tion, that  without  this  deviation  from  the  order  of  )j 
the  Church,  there  would,  in  all  probability,  be  no  / 
sponsors  to  enter  into  the  covenant  stipulations  in 
behalf  of  the  child,  or  to  pledge  themselves  for  its 
religious  education.  The  sufficiency  of  this  apo- 
logy may  perhaps  be  doubted.  But  it  cannot  be. 
doubted  that  it  is  the  imperious  duty  of  every  cler- 
gyman to  use  his  utmost  endeavours  to  abolish  the  ^ 
practice  of  private  baptism  within  his  cure,  except 
m  cases  of  real  necessity  ;  and  where  he  admin- 


PRIVATE  BAPTISM  OF  CHILDREN. 


427 


well  done,  and  according  unto  due  order, 
concerning  the  baptizing  oUhis  Child;  who 
is  now  by  baptism  incorporated  into  the 
Christian  Church  :  For  our  Lord  Jesus 
Christ  doth  not  deny  his  grace  and  mercy 
unto  such  infants  ;  but  most  lovingly  doth 
call  them  unto  him,  as  the  holy  gospel  doth 
witness  to  our  comfort  on  this  wise. 

11  Then  the  Minister  shall  say  as  follows  ;'  or 
else  shall  pass  on  to  the  questions  addressed  to 
the  Sponsors : 

Hear  the  words  of  the  gospel,  written  by 
St,  Mark,  in  the  tenth  chapter,  at  the 
thirteenth  verse. 

THEY  brought  young  children  to  Christ, 
that  he  should  touch  them  ;  and  his  disciples 
rebuked  those  who  brought  them.  But 
when  Jesus  saw  it,  he  was  much  displeased, 
and  said  unto  them.  Suffer  the  little  children 
to  come  unto  me,  and  forbid  them  not ;  for 
of  such  is  the  kingdom  of  God.  Verily 
I  say  unto  you,  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he  shall 
not  enter  therein.  And  he  took  them  up  in 
his  arms,  put  his  hands  upon  them,  and 
blessed  them. 

Tf  After  the  Gospel  is  read,  the  Minister  shall 
make  this  brief  Exhortation  upon  the  words  of 
the  Gospel. 

BELOVED,  ye  hear  in  this  gospel  the 
words  of  our  Saviour  Christ,  that  he  com- 
manded the  children  to  be  brought  unto  him ; 
how  he  blamed  those  who  would  have  kept 
them  from  him  ;  how  he  exhorteth  all  men 
to  follow  their  innocency.  Ye  perceive  how, 
by  his  outward  gesture  and  deed,  he  declar- 
ed his  good  will  toward  them :  for  he  em- 
braced them  in  his  arms,  he  laid  his  hands 
upon  them,  and  blessed  them.  Doubt  ye 
not,  therefore,  but  earnestly  believe,  that  he 
hath  likewise  favourably  received  this  present 
Infant ;  that  he  hath  embraced  hijn  with  the 
arms  of  his  mercy  ;  and,  as  he  hath  promised 
in  his  holy  word,  will  give  unto  him  the 
blessing  of  eternal  life,  and  make  him  par- 
taker of  his  everlasting  kingdom.  Where- 
fore, we  being  thus  persuaded  of  the  good 
will  of  our  heavenly  Father,  declared  by 
his  Son  Jesus  Christ,  towards  this  Infant.^ 
let  us  faithfully  and  devoutly  give  thanks 

isters  it  in  such  cases,  to  employ  the  same  endea- 
vours to  have  the  baptism  afterwards  certified  in 
the  Church.  Such  an  object,  however,  is  not  to 
be  eflfected  by  dogmatizing,  or  the  laying  down  of 


unto  him,  and  say  the  Prayer  which  the 
Lord  himself  taught  us. 

OUR  Father  who  art  in  heaven.  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation ;  But  deliver  us  from  evil. 
Amen. 

T[  Then  shall  the  Minister  demand  the  name  of 
the  Child;  which  being  by  the  Godfathers  and 
Godmothers  pronounced,  the  Minister  shall 
say  as  follows : 

DOST  thou,  in  the  name  of  this  Child, 
renounce  the  devil  and  all  his  works,  the 
vain  pomp  and  glory  of  the  world,  with  all 
covetous  desires  of  the  same,  and  the  sinful 
desires  of  the  flesh  ;  so  that  thou  wilt  not 
follow,  nor  be  led  by  them  ? 

Answer.  I  renounce  them  all ;  and,  by 
God's  help,  will  endeavour  not  to  follow  noi 
be  led  by  them. 

Minister.  Dost  thou  believe  all  the  Arti- 
cles of  the  Christian  Faith,  as  contained  in 
the  Apostles*  Creed  1 

Answer.  I  do. 

Minister.  Wilt  thou  then  obediently  keep 
God's  holy  will  and  commandments,  and 
walk  in  the  same  all  the  days  of  thy  life? 

Answer.  I  will,  by  God's  help. 

IT  Then  the  Minister  shall  say, 

WE  receive  this  Child  into  the  Congre- 
gation of  Christ's  Flock, 
and  do*  sign  hitn  with  the  *  Here  the  Minister 
sign  of  the  Cross  ;  in  token  *^«^^  "^^^^  «  (^^^^^ 
that  hereafter  he  shall  not  }^^^lJ^'  "^'^'^'^ 
be  ashamed  to  confess  the 
faith  of  Christcrucifjed,  and  manfully  to  fight 
under  his  banner,  against  sin,  the  world,  and 
the  devil ;  and  to  continue  Christ's  faithful 
soldier  and  servant  unto  his  life's  end.  Amen. 

Tl  T%e  same  rule  is  to  be  observed  here,  as  to  the 
Omission  of  the  sign  of  the  Cross,  as  in  the 
Public  Baptism  of  Infants. 

T[  Then  shall  the  Minister  say, 

SEEING  now,  dearly  beloved  brethren, 
that  this  Child  is  regenerate,  and  grafted 
into  the  body  of  Christ's  Church  ;    let  us 

positive  rules.  The  assumption  of  authority  would 
rather  tend  to  defeat  it.  But  much  may  be  done 
by  an  influence  kindly  exerted,  and  by  friendly 
persuasions.  t.  c.  b. 


428 


PRIVATE  BAPTISM  OF  CHILDREN. 


give  thanks  unto  Almighty  God  for  these 
benefits,  and  with  one  accord  make  our 
prayers  unto  him,  that  this  Child  may  lead 
the  rest  of  his  life  accordiMg  to  this  be- 
ginning. 

IT   Then  shall  be  said,  all  kneeling, 

WE  yield  thee  hearty  thanks,  most  mer- 
ciful Father,  that  it  hath  pleased  thee  to  re- 
generate this  Infant  with  thy  Holy  Spirit,  to 
receive  him  for  thine  own  Child  by  adop- 
tion, and  to  incorporate  him  into  thy  holy 
Church.  And  liumbly  we  beseech  thee  to 
grant,  that  he  being  dead  unto  sin,  and  living 
unto  righteousness,  and  being  buried  with 
Christ  in  his  death,  may  crucit'y  the  old  man, 
and  utterly  abolish  the  whole  body  of  sin  ; 
and  that  as  he  is  made  partake?'  of  the  death 
of  thy  Son,  he  may  also  be  partaker  of  his 
resurrection  ;  so  that  finally,  with  the  resi- 
due of  thy  holy  Church,  he  may  be  an  inhe- 
ritor of  thine  everlasting  kingdom,  through 
Christ  our  Lord.     Amen. 

T"  Then,  all  standing  tip,  the  Minister  shall  say 
to  the  Godfathers  and  Godmothers  this  Exhor- 
tation following  : 

FORASMUCH  as  this  Child  hath  pro- 
mised by  you,  his  Sureties,  to  renounce  the 
devil  and  all  his  works,  to  believe  in  God. 
and  to  serve  him  ;  ye  must  remember,  that  it 
is  your  parts  and  duties  to  see  that  this  Infant 
be  taught,  so  soon  as  he  shall  be  able  to  learn, 
what  a  solemn  vow,  promise,  and  profession 
he  hath  here  made  by  you.  And  that  he 
may  know  these  things  the  better,  ye  shall 
call  upon  hi7?i  to  hear  Sermons  ;  and  chiefly 
ye  shall  provide,  thatAe  may  learn  the  Creed, 
the  Lord's  Prayer,  and  the  Ten  Command- 
ments, and  all  other  things  which  a  Chris- 
tian ought  to  know  and  believe  to  his  soul's 
health  ;  and  that  this  Child  may  be  virtu- 
ously brought  up  to  lead  a  godly  and  a  chris- 


tian life  :  remembering  always,  that  Baptistn 
doth  represent  unto  us  our  profession ;  which 
is,  to  follow  the  example  of  our  Saviour 
Christ,  and  to  he  made  like  unto  him ;  that 
as  he  died,  and  rose  again  for  us,  so  should 
we,  who  are  baptized,  die  from  sin,  and  rise 
again  inito  righteousness  ;  continually  mor- 
tifyinsfall  our  evil  and  corrupt  affections, 
and  daily  proceeding  in  all  virtue  and  godli- 
ness of  living. 

^   Then  shall  he  add,  and  say, 

YE  are  to  take  care  that  this  Child  be 

brought  to  the  Bishop  to  be  confirmed  by 
him,  so  soon  as  he  can  say  the  Creed,  the 
Lord's  Prayer,  and  the  Ten  Commandments, 
and  is  sufficiently  instructed  in  the  other 
parts  of  the  Church  Catechism,  set  forth 
for  that  purpose. 

IT  But  if  they  who  bring  the  Infant  to  the  Church, 
do  make  such  uncertain  Answers  io  the  Minis- 
ter's Questions,  as  that  it  cannot  appear  that  the 
Child  was  baptized  with  Water  in  the  Name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  (which  are  essential  parts  of  Baptism,) 
then  let  the  Minister  baptize  it  in  the  Form 
before  appointed  for  Public  Baptism  of  In- 
fants;  saving,  that,  at  the  dipping  of  the 
Child  in  the  Font,  he  shall  use  this  form  of 
Words : 

IF  thou  art  not  already  baptized,  N.  I 
baptize  thee  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost.     Amen. 

IT  If  Infant  Baptism,  and  the  receiving  of  In- 
fants baptized  in  private,  are  to  be  at  the  same 
time,  the  Minister  may  make  the  Questions 
to  the  Sponsors,  and  the  succeeding  Prayers 
serve  for  both.  And  again,  after  the  immer- 
sion, or  the  pouring  of  water,  and  the  receiving 
into  the  Church,  the  Minister  may  use  the  re- 
mainder of  the  Service  for  both. 


(  429  ) 


THE  MINISTRATION  OF 

BAPTISM,  TO  SUCH  AS  ARE  OF  RIPER  YEARS,  (i ) 

AND  ABLE  TO  ANSWER  FOR  THEMSELVES. 


IT  Whe?i  any  such  Persons  as  are  of  riper  Years  are  to  he  baptized^  timely  notice  shall 
be  given  to  the  Minister;  that  so  due  care  tnay  he  taken  for  their  examination^ 
whether  they  he  sufficiently  instructed  in  the  principles  of  the  Christian  Religion  ; 
and  that  they  may  he  exliortcd  to  prepare  themselves,  ivith  prayers  and  fastings  for 
the  receiving  of  this  Holy  Sacrament. 

H  And  if  they  shall  he  found  fit,  (2.)  then  the  Godfathers  and  Godmothers  {tJie  People 
being  assemhled  upon  the  Sunday,  Holy  Day,  or  Prayer  Day  appointed)  shall  he 
ready  to  present  them  at  the  Font,  immediately  after  the  Second  Lesson,  either  at 
Morning  or  Evenhig  Prayer,  as  the  Minister,  in  his  discretion,  shall  think  fit. 

1  And  standing  there,  the  Mi7iister  shall  ask,  Whether  any  of  the  Persons  here  pre- 
sented he  baptized  or  no  l  If  they  shall  ansiver.  No  ;  the7i  shall  the  Minister  say 
thus  : 


(1.)  We  had  no  office  ia  our  Liturgy  for  the 
baptism  of  persons  of  "riper  years  "  till  the  last  re- 
view. For  though  in  the  infancy  of  Christianity 
adult  persons  were  generally  the  subjects  of  bap- 
tism ;  yet  after  the  several  nations  that  have  been 
converted  vsrere  become  Christian,  baptism  was  al- 
ways administered  to  children.  So  that  when  the 
Liturgy  of  the  Church  of  England  was  first  com- 
piled, an  office  for  "  adult  persons  "  was  not  so  ne- 
cessary. But  by  the  growth  of  Anabaptism  and 
Q,uakerism,  during  the  grand  rebellion,  the  want 
of  such  an  office  was  plainly  perceived.  For  which 
reason  the  commissioners  appointed  to  review  the 
Common  Prayer  drew  up  this  form. 

Wheatly. 

This  office  was  thought  to  be  composed  by  Dr. 
George  Griffith,  bishop  of  St.  Asaph.  Anthony 
Wood  says,  in  the  Athense  Oxonienses,  "In  1662, 
in  a  convocation  of  the  clergy  then  held,  he  concur- 
red effectually,  in  drawing  up  the  Act  of  Unifor- 
mity, and  making  certain  alterations  in  the  Com- 
mon Prayer  then  set  out ;  and  it  is  thought  the 
form  of  baptizing  those  of  riper  years  was  of  his 
composing."  Collis. 

(2.)  In  the  baptism  of  persons  who  are  of  age 
and  understanding,  there  is  more  required  than  in 
that  of  infants.  For,  they  being  capable  to  receive 
instruction,  to  declare  their  faith,  and  to  exercise 
an  actual  repentance,  our  Church  commands  that 
they  be  first  taught  and  catechized  :  which  of  old 
lasted  all  the  forty  days  of  Lent :  and  then  that 
they  be  examined  concerning  their  faith  and  repen- 


tancel-  Luke  iii.  8 — 11.  Finally,  the  persons  them- 
selves are  advised  according  to  the  primitive  disci- 
pline, to  prepare  themselves  for  this  seal  of  remis- 
sion by  fasting,  and  prayer,  and  a  serious  consider- 
ation of  the  covenant,  into  which  they  are  about  to 
enter.  This  difference  between  their  duty  and  that 
of  infants  hath  occasioned  the  compilingof  a  pecu- 
liar office.  Dean  Comber. 

This  office  is  so  seldom  used,  that,  whenever  it 
is,  more  than  ordinary  care  is  commonly  taken 
about  it.  The  persons  are  beforehand  examined, 
whether  they  be  sufficiently  instructed  in  the  prin- 
ciples of  the  Christian  religion,  and  able  to  answer 
for  themselves  when  they  lake  this  great  charge 
upon  them. 

All  sureties  are  equally  obliged  to  be  thus  quali- 
fied, who  take  upon  themselves  the  trust  of  answer- 
ing for  others ;  as  these  are  required  to  be,  when 
they  come  to  answer  for  themselves. 

The  Gospel  is  the  discourse,  which  our  Saviour 
had  with  Nicoderaus  touching  the  necessity  a 
baptism  :  and  it  is  followed  by  an  admirable  exhor 
tation  of  the  same  nature,  taken  out  of  several  parts 
of  Scripture. 

It  would  be  very  useful  for  all  persons  to  read 
this  ministration  carefully  over,  before  they  come 
to  be  confirmed.  Collis. 

(3.)  In  this  case  the  minister  is  to  baptize  them 
in  the  same  manner  and  order  as  is  appointed  be- 
fore the  baptism  gf  infants ;  except  that  the  Gos- 
pel is  concerning  our  Saviour's  discourse  with 
Nicodemus  touching  the  necessity  of  baptism, 


V 


430 


BAPTISM  OF  THOSE  OF  RIPER  YEARS. 


DEARLY  beloved,  forasmuch  as  all  men 
are  conceived  and  born  in  sin,  (and  that 
which  is  born  of  the  flesh  is  flesh,)  and  they 
who  are  in  the  flesh  cannot  please  God,  but 
live  in  sin,  committing  many  actual  trans- 
gressions ;  and  our  Saviour  Christ  saith, 
None  can  enter  into  ihe  kingdom  of  God, 
except  he  be  regenerate  and  born  anew  of 
water  and  of  the  Holy  Ghost ;  I  beseech 
you  to  call  upon  God  the  Father,  through 
our  Lord  Jesus  Christ,  that  of  his  boun- 
teous goodness,  he  will  grant  to  these  Per- 
sons that  which  by  nature  the?/  cannot 
have  ;  thidthei/  may  be  baptized  with  water 
and  the  Holy  Ghost,  and  received  into 
Christ's  holy  Church,  and  be  made  liveli/ 
members  of  the  same. 

T[  Then  shall  the  Minister  say, 
Let  us  pray. 
ALMIGHTY  and  everlasting  God,  who, 
of  thy  great  mercy,  didst  save  Noah  and  his 
family  in  the  ark  from  perishing  by  water  ; 
and  also  didst  safely  lead  the  children  of 
Israel  thy  people  through  the  Red  Sea,  figur- 
ing thereby  thy  holy  Baptism  ;  and  by  the 
Baptismot  thy  well-beloved  Son  Jesus  Christ 
in  the  river  Jordan,  didst  sanctify  the  element 
of  water  to  the  mystical  washing  away  of  sin  ; 
we  beseech  thee,  for  thine  infinite  mercies, 
that  thou  wilt  mercifully  look  upon  these 
thy  Servants ;  wash  theTU,  and  sanctify 
thein,  with  the  Holy  Ghost ;  that  they^  being 
delivered  from  thy  wrath,  may  be  receiv- 
ed into  the  ark  of  Christ's  Church  ;  and 
being  steadfast  in  faith,  joyful  through  hope, 
and  rooted  in  charity,  may  so  pass  the  waves 
of  this  troublesome  world,  that  finally  they 
may  come  to  the  land  of  everlasting  life  ; 
there  to  reign  with  thee,  world  without  end, 
through  Jesus  Christ  our  Lord.  Amen. 
H  Or  this. 

ALMIGHTY  and  immortal  God,  the  aid 
of  all  who  need,  the  helper  of  all  who 
flee  to  thee  for  succour,  the  life  of  those  who 
believe,  and  the  resurrection  of  the  dead  ; 

which  is  followed  by  aa  exhortation  suitable  and 
proper.  Again  the  persons  to  be  baptized  being 
able  to  make  the  profession  that  is  requisite,  in 
their  own  persons,  the  minister  is  ordered  to  put 
the  questions  to  them.  There  are  Godfathers  and 
Godmothers  indeed  appointed  to  be  present,  but 
they  are  only  appointed  as  witnesses  of  the  en- 
gagement, and  undertake  no  more  than  to  remind 
them  hereafter  of  the  vow  and  profession  which 
they  made  in  their  presence,  and  to  call  upon  them 
to  be  diligent  in  instructing  themselves  in  God's 


we  call  upon  thee  for  these  Persons^  that 
they,  coming  to  thy  holy  Baptism,  may  re- 
ceive remission  of  ^Aeir  sins,  by  spiritual  rege 
neration.  Receive  them,  O  Lord,  as  thou  hast 
promised  by  thy  well-beloved  Son,  saying,     / 
Ask,  and  ye  shall  receive  :  seek,  and  ye  shal'   A 
find ;  knock,  and  it  shall  be  opened  unto 
you  :  So  give  now  unto  us  who  ask  ;  let  us 
who  seek,  find  ;  open  the  gate  unto  us  who 
knock ;  tiiat  these  Persons  may  enjoy  the 
everlasting   benediction    of    thy    heavenly 
washing,  and  may  come  to  the  eternal  king- 
dom which  thou  hast  promised   by  Christ 
our  Lord.     Amen. 

IT  Then  the  Minister  shall  say, 

Hear  the  words  of  the  Gospel,  written  by  St. 

John,  in  the  third  chapter,  beginning  at 

the  first  verse. 

THERE  was  a  man  of  the  Pharisees, 
named  Nicodemus,  a  ruler  of  the  Jews,  The 
same  came  to  Jesus  by  night,  and  said  unto 
him.  Rabbi,  we  know  that  thou  art  a  teach- 
er come  from  God  ;  for  no  man  can  do  these 
miracles  that  thou  doest,  except  God  be  with 
him.  Jesus  answered  and  said  unto  him, 
Verily,  verily,  I  say  unto  thee,  Except  a 
man  be  born  again,  he  cannot  see  the  king- 
dom of  God.  Nicodemus  saith  unto  him, 
How  can  a  man  be  born  when  he  is  old  ? 
can  he  enter  the  second  time  into  his  mo- 
ther's womb,  and  be  born  1  Jesus  answer- 
ed. Verily,  verily,  I  say  unto  thee.  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God.  That 
which  is  born  of  the  flesh,  is  flesh  ;  and  that 
which  is  born  of  the  Spirit,  is  spirit.  Marvel 
not  that  I  said  unto  thee.  Ye  must  be  born 
again.  The  wind  bloweth  where  it  listeth, 
and  thou  hearest  the  sound  thereof;  but 
canst  not  tell  whence  it  cometh,  and  whither 
it  goeth  :  so  is  every  one  that  is  born  of  the 
Spirit. 

T[  After  which  he  shall  say  this  Exhortation  fol- 
lowing : 

BELOVED,  ye  hear  in  this  Gospel  the 

word,  &c.,  the  chief  part  of  their  charge  being  de- 
livered at  last  by  the  persons  that  are  baptized.  "7 

Wheatly. 
There  seems  to  be  no  occasion  for  further  com- 
ments on  this  office,  since  it  differs  so  little  from 
the  office  for  the  public  baptism  of  infants.  The 
second  and  third  rubrics,  at  the  close  of  the 
office,  are  not  contained  in  the  English  Book,  but 
were  supplied  by  our  American  reviewers,  as  di- 
rections in  cases  that  may  frequently  occur. 

T.  c.  B. 


BAPTISM  OF  THOSE  OF  RIPER  YEARS. 


431 


express  words  of  our  Saviour  Christ,  that, 
except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of 
God.  Whereby  ye  may  perceive  the  great 
necessity  of  this  Sacrament,  where  it  may 
be  had.  Likewise,  immediately  before  his 
ascension  into  heaven,  (as  we  read  in  the 
last  chapter  of  Saint  Mark's  gospel,)  he  gave 
command  to  his  disciples,  saying.  Go  ye 
into  all  the  world,  and  preach  the  gospel 
to  every  creature.  He  that  believeth,  and 
is  baptized,  shall  be  saved;  but  he  that 
believeth  not,  sliall  be  damned :  which 
also  showeth  unto  us  the  great  benefit  we 
reap  thereby.  For  which  cause  Saint 
Peter  the  apostle,  when  upon  his  first  preach- 
ing of  the  gospel  many  were  pricked  at  the 
heart,  and  said  to  him  and  the  rest  of  the 
apostles.  Men  and  brethren,  what  shall  we 
do  ?  replied,  and  said  unto  them,  Repent 
and  be  baptized  every  one  of  you,  for  the  re- 
mission of  sins,  and  ye  shall  receive  the  gift 
of  the  Holy  Ghost :  For  the  promise  is  to 
you  and  your  children,  and  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God 
shall  call.  And  with  many  other  words  ex- 
horted he  them,  saying.  Save  yourselves 
from  this  untoward  generation.  For,  as  the 
same  apostle  testifieth  in  another  place,  even 
Baptism  doth  also  now  save  us,  (not  the 
putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  towards  God.) 
by  the  resurrection  of  Jesus  Christ.  Doubt 
J I  ye  not  therefore,  but  earnestly  believe,  that 
/  /'  he  will  favourably  receive  these  present 
Persons,  truly  repenting,  and  coming  unto 
him  by  faith ;  that  he  will  grant  them  re- 
mission of  their  sins,  and  bestow  upon  them 
the  Holy  Ghost ;  that  he  will  give  them  the 
blessing  of  eternal  life,  and  make  thein  par- 
takers of  his  everlasting  kingdom. 

Wherefore,  we  being  thus  persuaded  of 
the  good  will  of  our  heavenly  Father  toward 
these  Persons,  declared  by  his  Son  Jesus 
Christ,  let  us  faithfully  and  devoutly  give 
thanks  to  him,  and  say, 

ALMIGHTY  and  everlasting  God,  heav- 
enly Father,  we  give  thee  humble  thanks,  for 
that  thou  hast  vouchsafed  to  call  us  to  the 
knowledge  of  thy  grace,  and  faith  in  thee  : 
Increase  this  knowledge,  and  confirm  this 
faith  in  us  evermore.  Give  thy  Holy  Spirit 
to  these  Persons,  that  they  maybe  born  again, 
and  be  made  heirs  of  everlasting  salvation, 
through  our  Lord  Jesus  Christ,  who  liveth 
and  reigneth  with  thee  and  the  Holy  Spirit, 
now  and  for  ever.     Amen. 


IT  Ttien  the  Minister  shall  speak  to  the  Persona 
to  be  baptized  on  this  wise : 

WELL-BELOVED,  who  are  come  hither 
desiring  to  receive  holy  Baptism,  ye  have 
heard  how  the  Congregation  hath  pray- 
ed, that  our  Lord  Jesus  Christ  would  vouch- 
safe to  receive  you  and  bless  you,  to  release 
you  of  your  sins,  to  give  you  the  kingdom  of 
heaven,  and  everlasting  life.  Ye  have 
heard  also  that  our  Lord  Jesus  Christ  hath 
promised  in  his  holy  word,  to  grant  all  those 
things  that  we  have  prayed  for  ;  which  pro- 
mise he,  for  his  part,  will  most  surely  keep 
and  perform.  Wherefore,  after  this  promise 
made  by  Christ,  ye  must  also  faithfully,  for 
your  part,  in  the  presence  of  these  your  wit- 
nesses, and  this  whole  Congregation,  pro- 
mise and  answer  to  the  following  (Questions. 

IT  The  Minister  shall  then  demand  of  the  Per- 
sons to  be  baptized  as  follows  ;  the  Questions 
being  considered  as  addressed  to  them  several- 
ly, and  the  answers  to  be  made  accordingly. 

Question. 

DOST  thou  renounce  the  devil  and  all  his 
works,  the  vain  pomp  and  glory  of  the  world, 
with  all  covetous  desires  of  the  same,  and 
the  sinful  desires  of  the  flesh  ;  so  that  thou 
wilt  not  follow,  nor  be  led  by  them  1 

Ansioer.  I  renounce  them  all ;  and,  by 
God's  help,  will  endeavour  not  to  follow,  nor 
be  led  by  them. 

Question.  Dost  thou  believe  all  the  Ar- 
ticles of  the  Christian  Faith,  as  contained  in 
the  Apostles'  Creed  ? 

Ansioer.  I  do. 

Question.  Wilt  thou  be  baptized  in  this 
Faith  1 

Ansioer.  That  is  my  desire. 

Question.  Wilt  thou  then  obediently  keep 
God's  holy  will  and  commandments,  and 
walk  in  the  same  all  the  days  of  thy  life? 

Answer.  I  will,  by  God's  help. 

IT  Then  shall  the  Minister  say, 

O  MERCIFUL  God,  grant  that  the  old 
Adam  in  these  Persons  may  be  so  buried, 
that  the  new  man  may  be  raised  up  in  him. 
Amen. 

Grant  that  all  sinful  affections  may  die  in 
the7n,  and  that  all  things  belonging  to  the 
Spirit  may  live  and  grow  in  them.     Amen. 

Grant  that  they  may  have  power  and 
strength  to  have  victory,  and  to  triumph 
against  the  devil,  the  world,  and  the  flesh. 
Am,en. 

Grant  that  they,  being  here  dedicated  to 


432 


BAPTISxAI  OF  THOSE  OF  RIPER  YEARS. 


thee  by  our  office  and  ministry,  may  also  be 
endued  with  heavenly  virtues,  and  everlast- 
ingly rewarded,  through  thy  mercy,  O  bless- 
ed Lord  God,  who  dost  live  and  govern  all 
things,  world  without  end.     Amen. 

ALMIGHTY,  everliving  God,  whose 
most  dearly  beloved  Son  Jesus  Christ,  for 
the  forgiveness  of  our  sins,  did  shed  out  of 
his  most  precious  side  both  water  and 
blood  ;  and  gave  commandment  to  his  dis- 
ciples, that  they  should  go  teach  all  nations, 
and  baptize  them  in  the  name  of  the  Father, 
and  of.the  Son,  and  of  the  Holy  Ghost ;  re- 
gard, we  beseech  thee,  the  supplications  of 
thy  congregation  ;  sanctify  this  water  to  the 
mystical  was'ning  away  of  sin  ;  and  grant 
that  these  Persons  now  to  be  baptized 
therein,  may  receive  the  fulness  of  thy 
grace,  and  ever  remain  in  the  number  of  thy 
faithful  children,  through  Jesus  Christ  our 
Lord.     Amen. 

Tf  Tlien  shall  the  Minister  take  each  Person  to 
be  baptized  by  the  right  hand;  and  placing 
him  conveniently  by  the  Font,  according  to  his 
discretion,  shall  ask  the  Godfathers  and  God- 
mothers the  name  ;  and  then  shall  dip  him  in 
the  water,  or  pour  water  upon  him,  saying, 

N.  I  baptize  thee  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 

T[  Then  shall  the  Minister  say, 

WE  receive  this  Person  into  the  Congre- 
gation of  Christ's  Flock, 
and  do*  sign  him  with  the  *  Here  the  Minister 
sign    of   the    Cross  ;     in  ^^'^^^  ''^^^^ "-  <^''o«« 

token    that    hereafter    he  T\  ^^'%  ^'''^'''''* 
,    ,,         ,    ,  ,  ,         forehead. 

shall  not  be  asnamed  to 

confess  the  faith  of  Christ  crucified,  and 
manfully  to  fight  under  his  banner,  against 
sin,  the  world,  and  the  devil ;  and  to  con- 
tinue Christ's  faithful  soldier  and  servant 
unto  his  life's  end.     Amen. 

IT  The  same  Rule,  as  to  the  Omission  of  the 
Cross,  is  to  be  observed  here,  as  in  the  Baptism 
of  Infants. 

H  Then  shall  the  Minister  say, 

SEEING  now,  dearly  beloved  brethren, 
that  these  Persons  are  regenerate,  and  graft- 
ed into  the  body  of  Christ's  Church  ;  let  us 
give  thanks  unto  Almighty  God  for  these 
benefits,  and  with  one  accord  make  our 
prayers  unto  him,  that  they  may  lead  the 
lest  of  their  life  according  to  this  beginning. 


IT   Then  shall  be  said  ike  Lord^s  Prayer,   all 
kneeling. 

OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us ;  And  lead  us  not 
into  temptation  ;  But  deliver  us  from  evil. 
Amen. 

WE  yield  thee  humble  thanks,  O  heaven- 
ly Father,  that  thou  hast  vouchsafed  to  call 
us  to  the  knowledge  of  thy  grace,  and  faith 
in  thee  :  Increase  this  knowledge,  and  con- 
firm this  faith  in  us  evermore.  Give  thy 
Holy  Spirit  to  these  Persons  ;  that  being 
now  born  again,  and  made  heii's  of  everlast- 
ing salvation,  through  our  Lord  Jesus  Christ, 
thei/  may  continue  thy  servants,  and  attain 
thy  promises,  through  the  same  Lord  Jesus 
Christ  thy  Son  ;  who  liveth  and  reigneth 
with  thee,  in  the  unity  of  the  same  Holy 
Spirit,  everlastingly.     Amen. 

T[  Then,  all  standing  up,  the  Minister  shall  use 
this  Exhortation  following;  speaking  to  the 
Godfathers  and  Godmothers  first. 

FORASMUCH  as  these  Persons  have 
promised,  in  your  presence,  to  renounce  the 
devil  and  all  his  works,  to  believe  in  God, 
and  to  serve  him  ;  ye  must  remember  that  it 
is  your  part  and  duty  to  put  them  in  mind, 
what  a  solemn  vow,  promise,  and  profession 
they  have  made  before  this  Congregation, 
and  especially  before  you  their  chosen  wit- 
nesses. And  ye  are  also  to  call  upon  them 
to  use  all  diligence  to  be  rightly  instructed 
in  God's  holy  word  ;  that  so  they  may  grow 
in  grace,  and  in  the  knowledge  of  our  Lord 
Jesus  Christ;  and  live  godly,  righteously, 
and  soberly,  in  this  present  world, 

IT  And  then,  speaking  to  the  baptized  Persons, 
he  shall  proceed  and  say, 

AND  as  for  you,  who  have  now  by  bap- 
tism put  on  Christ,  it  is  your  part  and  duty 
also,  being  made  the  ddldren  of  God  and 
of  the  light,  by  faith  in  Jesus  Christ,  to  walk 
answerably  to  your  Christian  calling,  and  as 
becomeththe  children  of  light;  remembering 
always  that  Baptism  representeth  unto  us 
our  profession ;  which  is,  to  follow  the 
example  of  our  Saviour  Christ,  and  to  be 
made  hke  unto  him ;  that  as  he  died,  and 
rose  again  for  us,  so  should  we,  who  are  bap- 
tized, die  from  sin,  and  r^se  again  unto  right- 
eousness; continually  mortifying  all  our 
evil  and  corrupt  afiections,  and  daily  pro- 
ceeding in  all  virtue  and  godliness  of  living. 


BAPTISM  OF  THOSE  OF  RIPER  YEARS.  433 

1"  It  is  expedient  that  every  Person  thus  baptized  should  be  confirmed  by  the  Bishop, 
so  soon  after  his  baptism  as  cotiveniently  tnay  be  ;  that  so  he  may  be  admitted  to  the 
Holy  Communion. 

T  ^fhereas  necessity  m,ay  require  the  baptizing  of  Adults  in  private  houses,  iti  consid- 
eration of  extreme  sickness  ;  the  same  is  hereby  allowed  in  that  case.  And  a  con- 
venient number  of  Persons  shall  be  assembled  in  the  house  where  the  iSacrametit  is 
to  be  performed.  And  in  the  exhortation,  Well-beloved,  ^'c.  instead  of  these  words, 
come  hither  desirinor,  shall  be  inserted  this  ivord,  desirous. 

1'  If  there  be  occasion  for  the  Office  of  Infant  BaptisTn  and  that  of  Adidts  at  the  same 
titne,  the  Minister  shall  use  the  exhortation  and  one  of  the  prayers  next  following  in  the 
Office  for  Adults  ;  only,  in  the  exhortation  and  ptrayer,  after  the  words,  these  Persons, 
and  these  thy  Servants,  adding,  and  these  Infants.  Then  the  Minister  shall  proceed 
to  the  questions  to  be  dem^anded  in  the  cases  respectively.  After  the  i'ntwersion,or 
the  pouring  of  loater,  the  prayer  shall  be  as  in  this  service  ;  only,  after  the  words, 
these  Persons,  shall  he  added,  and  these  Infants.  After  which  the  remaining  part  of 
each  service  shall  be  iised  ;  first  that  for  Adidts,  and  lastly  that  for  Infants. 

^  If  any  persons,  not  baptized  in  their  infancy,  shall  be  brought  to  be  baptized  before 

they  come  to  years  of  discretion  to  answer  for  themselves,  it  may  suffice  to  use  the  Office 

for  Public  Baptism  of  Infants  ;  or,  in  case  of  extreme  danger,  the  Office  for  Private 

Baptism ;  only  changitig  the  word  Infant, /or  Child,  or  Person,  as  occasion  req^iireth, 

55 


(  434  ) 


A  CATECHISM  ;(») 

THAT  IS  TO  SAY. 

AN  INSTRUCTION,  TO  BE  LEARNED   BY  EVERY   PERSON  BEFORE  HE 
BE  BROUGHT  TO  BE  CONFIRMED  (2.)  BY  THE  BISHOP. 


Question. 
WHAT  is  your  name  ?  (3.) 
Answer.  N.  or  M. 


(1.)  Since  children  in  their  baptism  engage  to 
"  renounce  the  devil  and  all  his  works,  to  believe 
in  God,  and  to  serve  him  ;"  it  is  fit  that  they  be 
"  taught,  so  soon  as  they  are  able  to  learn,  what 
a  solemn  vow,  promise,  and  profession "  they 
have  made.  Accordingly  after  the  offices  ap- 
pointed for  baptism,  follows  "A  Catechism, 
that  is  to  say.  An  Instruction  to  be  learned 
by  every  person,  before  he  be  brought  to  he  con- 
firmed by  the  Bishop."  JlTieatbj. 

Catechism  is  derived  from  a  Greek  term,  and 
signifies  instruction  in  the  first  rudiments  of  any 
art  or  science,  communicated  by  asking  questions, 
and  hearing  and  correcting  the  answers.  From 
the  earliest  ages  of  the  Church  the  word  has  been 
employed  by  ecclesiastical  writers  in  a  more  re- 
strained sense,  to  denote  instruction  in  the  princi- 
ples of  Christian  religion  by  means  of  questions 
and  answers.  Dean  Comber,  Shepherd. 

It  is  the  peculiar  glory  of  Christianity,  to  have 
extended  religious  instruction,  of  which  but  few 
partook  at  all  before,  and  scarce  any  in  purity, 
through  all  ranks  and  ages  of  men,  and  even  wo- 
men. The  first  converts  to  it  were  immediately 
formed  into  regular  societies  and  assemblies ;  not 
only  for  the  joint  worship  of  God,  but  the  further 
"edifying  of  the  body  of  Christ,"  (Eph.  iv.  12:) 
in  which  good  work,  some  of  course  were  stated 
teachers,  or  to  use  the  apostle's  own  expression, 
"  catechizers  in  the  word  ;"  others,  taught  or  cate- 
chizedt/  Gal.  vi.  6.  For  catechizing  signifies  in 
Scripture,  at  large,  instructing  persons  in  any  mat- 
ter, but  especially  in  religion.  And  thus  it  is  used, 
(Acts  xviii.  25;)  where  we  read,  '•  This  man  was 
instructed  in  the  way  of  the  Lord  ;"  and  (Luke  i. 
4 ;)  where  again  we  read,  "  That  thou  mayest 
know  the  certainty  of  those  things,  wherein  thou 
hast  been  instructed."  The  original  word,  in  both 
places,  is  catechized. 

But  as  the  different  advances  of  persons  in  know- 


Question.  Who   s^ave  you   this  name  ? 

(4.) 

Answer.  My  Sponsors  (5.)  in  Baptism ; 

ledge  made  different  sorts  of  instructions  requisite; 
so  in  the  primitive  Church,  different  sorts  of  teach- 
ers were  appointed  to  dispense  it.  And  they  who 
taught  so  much  only  of  the  Christian  doctrine,  as 
might  qualify  the  hearers  for  Christian  commu- 
nion, had  the  name  of  catechists  appropriated  to 
them:  whose  teaching  being  usually,  as  was  most 
convenient,  in  a  great  measure  by  way  of  question 
and  answer;  the  name  of  Catechism  hath  now 
been  long  confined  to  such  instruction,  as  is  given 
in  that  form.  But  the  method  of  employing  a  par- 
ticular set  of  men  in  that  work  only,  is  in  most 
places  laid  as-ide.  And  I  hope  the  people  will 
not  be  losers,  if  they,  Avho  are  appointed  to  the 
higher  ministries  of  the  Church,  attend  to  it  also. 

Abp.  Secker. 
As  to  the  contents  of  our  Catechism,  it  is  not  a 
large  system  or  body  of  divinity,  to  puzzle  the  heads 
of  young  beginners ;  but  only  a  short  and  full  ex- 
plication of  the  baptismal  vow.  The  primitive 
Catechisms  indeed  (that  is,  all  that  the  catechu- 
mens were  to  learn  by  heart  before  their  baptism 
and  confirmation)  consisted  of  no  more  than  the 
repetition  of  the  Baptismal  Vow,  the  Creed,  and 
the  Lord's  Prayer:  and  these  together  with  the 
Ten  Commandments,  at  the  Reformation,  were 
the  whole  of  ours.  But  being  afterwards  thought 
defective  as  to  the  doctrine  of  the  Sacraments, 
(which  in  the  primitive  times  were  more  largely 
explained  to  baptized  persons,)  King  James  I.  ap- 
pointed the  bishops  to  add  a  short  and  plain  expla- 
nation of  them,  which  was  done  accordingly  in  that 
excellent  form  we  see  ;  being  penned  by  Bishop 
Overall,  then  Dean  of  St.  Paul's,  and  allowed  by 
the  bishops.  So  that  now  (in  the  opinion  of  th§ 
best  judges)  it  excels  all  Catechisms  that  ever 
were  in  the  world  ;  being  so  short,  that  the  young- 
est children  may  learn  it  by  heart ;  and  yet  so  full, 
that  it  contains  all  things  necessary  to  be  known  in 
order  to  salvation. 


A  CATECHISM. 


435 


In  this  also  its  excellency  is  very  discernible, 
namely,  that  as  persons  are  baptized  not  into  any 
particular  Church,  btt  into  the  Catholic  Church 
of  Christ ;  so  here  they  are  not  taught  the  opinion 
of  this  or  any  particular  Church  or  people,  but  what 
the  whole  body  of  Christians  all  the  world  over 
agree  in.  If  it  may  any  where  seem  to  be  other- 
wise, it  is  in  the  doctrine  of  the  Sacraments  :  but 
even  this  is  here  worded  with  so  much  caution 
and  temper,  as  not  to  contradict  any  other  particu- 
lar Church  ;  but  so  as  that  all  sorts  of  Christians, 
v/hen  they  have  duly  considered  it,  may  subscribe 
to  every  thing  that  is  here  taught  or  delivered. 

Wheatly. 

(2.)  At  the  time  of  confirmation,  every  one  in 
the  presence  of  God,  and  of  the  congregation,  re- 
news with  his  own  mouth  and  consent  the  pro- 
mises and  vows  made  in  his  name  when  he  was 
baptized  :  he  ratifies  and  confirms  the  same  in  his 
own  person,  acknowledging  himself"  bound  to  be- 
lieve and  to  do  all  those  things  which  at  his  bap- 
tism his  Godfathers  and  Godmothers"  undertook 
for  him.  In  this  open  av/ful  manner  must  every 
one,  before  he  can  be  confirmed,  take  upon  him- 
self the  profession  of  the  Christian  religion.  It  is 
reasonable  therefore,  that  he  be  well  instructed  in 
its  principles,  and  understand  aright  the  nature  of 
those  doctrines  and  duties,  which  he  so  solemnly 
declares  himself  to  believe  and  engages  to  perform. 

Shepherd. 

There  was  some  difierence  between  the  persons, 
who  were  catechized  in  the  primitive  times,  and 
those  whom  we  instruct  now.  For  there  the  catechu- 
mens were  generally  such  as  were  come  to  years 
of  discretion  ;  but,  having  been  born  of  heathen 
parents,  were  not  yet  baptized.  So  that  they  cate- 
chized them  before  their  baptism,  as  we  also  do 
those  who  are  not  baptized  till  they  come  to  "  riper 
years."  But  as  to  the  children  of  believing  parent  , 
it  is  certain  that,  as  they  were  baptized  in  infancy, 
they  could  not  then,  any  more  than  now,  be  ad- 
mitted catechumens  till  after  baptism.  Nor  is 
there  any  necessity  of  doing  it  before,  if  so  be  we 
take  care  that  due  instruction  be  given  them,  so 
soon  as  they  are  capable  of  receiving  it.  For  our 
Saviour  himself  in  that  commission  to  his  apostles, 
"Go  ye,  make  disciples  of  all  nations,  baptizing 
them,  &c. — teaching  them  to  observe  all  things, 
whatsoever  I  have  commanded  you,"  seems  to  in- 
timate that  converts  may  first  be  entered  into  his 
Church  by  baptism,  and  afterwards  instructed  in 
the  fundamentals  of  their  religion.  And  indeed 
we  read,  that,  when  St.  Basil  was  baptized, 
the  bishop  kept  him  in  his  house  some  time  after- 
wards, that  he  might  instruct  him  in  the  things 
pertaining  to  eternal  life.  And  a  learned  writer 
affirms,  that  all  baptized  persons  in  the  primitive 


times  (although  they  had  been  catechized  before) 
were  yet  wont  to  stay  several  days  after  their  bap- 
tism, to  be  more  fully  catechized  in  all  things  ne- 
cessary to  salvation.  And  therefore  there  is  much 
more  reason  for  us  to  catechize  children  after 
baptism,  who  are  naturally  incapable  of  being 
instructed  beforehand.    Dedn  Comber,  Wheatly. 

(3.)  The  Catechism  begins  with  a  prudent  con- 
descension and  familiarity, by  asking  the  introduc- 
tory questions,  "  What  is  your  name,"  and  "  Who 
gave  you  this  name  :"  which  lead  very  naturally 
the  person  catechized  to  the  mention  of  his  bap- 
tism, at  which  time  it  was  given  him.  Not  that 
giving  a  name  is  any  necessary  part  of  baptism  ; 
but  might  have  been  done  either  before  or  after- 
wards, though  it  hath  always  been  done  then,  as 
indeed  it  was  likely  that  the  first  public  oppor- 
tunity would  be  taken  for  that  purpose.  But  be- 
sides, it  was  no  uncommon  thing  in  ancient  times, 
that,  when  a  person  entered  mto  the  service  of  a 
new  master,  he  had  a  new  name  bestowed  on  him. 
Whence  perhaps  the  Jews  might  derive  the  prac- 
tice of  naming  the  child,  when  it  was  circumcised  ; 
it  being  then  devoted  to  the  service  of  God.  The 
first  Christians,  in  imitation  of  them,  would  of 
course  do  the  same  thing,  for  the  same  reason, 
when  it  was  baptized  :  and  no  wonder,  that  we 
continue  the  practice.  For  it  might  be  a  very 
useful  one,  if  persons  would  but  remember,  what  it 
tends  to  remind  them  of,  that  they  were  dedicated 
to  Christ,  when  their  Christian  name  was  given 
them  ;  and  would  make  use  of  that  circumstance 
frequently  to  recollect  those  promises,  which  were 
then  solemnly  made  for  them  ;  and  which  they 
have  since  confirmed,  or  are  to  confirm  and  make 
personally  for  themselves.  Without  performing 
these,  we  are  Christians,  not  in  deed,  but  in  name 
only  :  and  shall  greatly  dishonour  that  name,  while 
we  bear  it  and  boast  of  it.  Ahp.  Seeker. 

(4.)  Our  baptismal  name  is  given  us,  not  by  our 
parents,  as  we  read  in  Scripture  the  name  of  Jew- 
ish children  was ;  but  by  our  Godfathers  and  God- 
mothers. And  this  custom  also  may  have  a  double 
advantage.  It  may  admonish  them,  that,  having 
conferred  the  title  of  Christians  upon  us,  they  are 
bound  to  endeavour  that  we  may  behave  worthily 
of  it.  And  it  may  admonish  us,  that,  our  name 
having  been  given  us  by  persons  who  were  our  sure- 
ties, we  are  bound  to  make  good  their  engagement. 

Abp.  Seeker. 

(5.)  Our  Christian  name  is  given  by  our  God- 
fathers ;  because,  baptism  being  a  new  and  spirit- 
ual ^irth,  which  has  no  relation  to  our  natural 
parents,  it  is,  not  without  prudence,  ordained  by 
our  Church,  that  our  name,  which  we  receive  then, 
should  be  given  us  by  our  Godfathers,  who  do,  as 
it  were,  supply  God's  stead,  and  are  his  instruments 


436 


A  CATECHISM. 


wherein  1  was  made  (6.)  a  member  of  Christ, 
(7.)  the  child  of  God.  and  an  inheritor  of  the 
kingdom  of  heaven. 

Question.  What  did  your  Sponsors  then 
for  you?  (8.) 

to  nifike  us  partake  of  this  new  birth.  The  reason, 
why  the  Church  requires  Godfathers  and  Godmo- 
thers in  baptism,  is,  partly  to  conform  herself  to 
tiie  usage  of  God's  Church,  not  only  in  the  earliest 
ag-es  of  Christianity,  but  even  among  the  Jews,  who 
had  their  witnesses  of  the  circumcision,  (Is.  viii. 
2:)  but  chiefly  to  be  sureties  or  vouchers  for  the 
children  that  are  to  be  baptized ;  to  transact  that 
momentous  busiaess  of  entering  into  covenant 
with  God  in  their  names,  which,  by  reason  of  their 
infancy,  they  cannot  perform  themselves ;  and  to 
promise  for  them,  that,  when  they  some  to  years  of 
discretion,  they  shall  be  instructed  in,  and  make 
profession  of,  that  holy  religion,  into  which  through 
their  engagement  they  are  admitted. 

Dr.  Nicholl^. 

(6.)  The  privileges,  thus  conditionally  secured 
to  us  in  baptism,  we  find  in  our  Catechism  very 
titly  reduced  to  these  three  heads  :  that  the  person 
who  receives  it,  is  "  therein  made  a  member  of 
Christ,  a  child  of  God,  and  an  inheritor  of  the 
kingdom  of  heaven."  Abp.  Seeker. 

(7.)  "A  member  of  Christ."  This  is  a  meta- 
phor grounded  on  what  we  read  in  several  places 
of  Scripture  ;  but  especially  in  the  twelfth  chapter 
of  the  first  epistle  to  the  Corinthians.  The  Church 
is  there  compared  to  a  body,  of  which  Christ  is 
the  head,  and  the  professors  of  his  name  the  re- 
spective members.  To  interpret  this  of  a  visible 
membership  merely,  would  be  contrary  to  the  spirit 
of  the  passage  referred  to,  which  describes  the 
members  spoken  of,  as  being  "  by  one  spirit  all  bap- 
tized into  one  body,"  and  as  being  "  all  made  to 
drink  unto  one  spirit."  In  short,  the  expression 
goes  fully  to  the  sense  of  a  state  of  acceptance  with 
God :  which  will  be  confirmed  by  the  other  de- 
scriptive titles,  in  the  same  sentence. 

"  A  child  of  God."  There  is  certainly  a  sense, 
in  which  God  is  the  father  of  all  men ;  who  are  ac- 
cordingly all  his  children.  But  there  is  a  peculiar 
sense  in  which  we  become  so,  by  being  brought 
within  the  Christian  covenant;  and  by  thus  hav- 
ing benefits  conferred  on  us,  for  which  in  nature, 
we  have  no  claim. 

We  are  assured  by  the  Scriptures,  that  all  right 
to  immortality — a  right  originally  of  grace,  and 
having  the  pledge  of  the  conditional  promise  of  the 
Creator — was  forfeited  by  the  first  transgression. 
It  is  by  a  new  act  of  grace,  that  we  are  put  to  ano- 
ther probation,  of  which  the  requisition,  to  persons 
under  the  Christian  dispensation,  is  obedience  to 
the  laws  of  Christ.    In  referenc.e  to  our  natural, 


Answer.  They  did  promise  and  vow 
three  things  (9.)  in  my  name  :  First,  that  I 
should  renounce  (10.)  the  devil  and  all  his 
works,  (11.)  the  pomps  and  vanity  of  this 
wicked  world,  (12.)  and  the  sinful  lusts  of 

thus  contrasted  with  our  Christian  state,  we  are 
called  in  Scripture,  "  Aliens,"  '•  Strangers,"  "  For- 
eigners," and  the  like.  In  contrariety  to  this  it  is 
represented  as  a  property  of  our  Chrislian  charac- 
ter, that  wc  are  made  "  Children  of  God,"  "  Sons 
of  God."  There  being  used  other  terms,  expres- 
sive of  the  same  idea.  Now,  whatever  comes  un- 
der the  meaning  of  "  Child  of  God,"  the  Church 
contemplates  as  bestowed  in  baptism. 

"  And  an  inheritor  of  the  kingdom  of  heaven."  It 
would  seem,  that  the  Church  contemplated  the 
benefit  of  baptism  as  so  important,  and  was  so  desir- 
ous of  conveying  her  sense  of  the  nature  of  the  in- 
stitution, that  she  designedly  varied  her  phrases, 
in  order  that  no  room  should  be  left  to  doubt  of  the 
Christian  state  of  any  person,  duly  entered  by  bap- 
tism into  the  visible  profession  of  Christianity. 
We  all  know  what  is  meant  in  the  common  affairs 
of  life  by  the  terms  "heir"  and  "inheritance;" 
and  there  is  perspicuity  in  those  places  of  scripture, 
which  speak  of  "  heirs  of  God  and  joint  heirs  with 
Christ,"  of  an  "eternal  inheritance  ;"  of  "  the  in- 
heritance of  the  saints  in  light."  The  extent  of  the 
sense  of  these  expressions  is  affirmed  to  belong  to 
baptism.  Bp.  White. 

(8.)  After  the  privileges,  to  which  our  baptism 
gives  us  a  claim,  our  Catechism  proceeds  to  set 
forth  the  duties,  to  which  it  binds  us :  those  things, 
"  which  our  Godfathers  and  Godmothers  promised 
and  vowed  in  our  name."  For,  without  the  per- 
formance of  these  conditions,  neither  hath  God 
engaged,  nor  is  it  consistent  with  the  holiness  of 
his  nature  and  the  honour  of  his  government,  to 
bestow  such  benefits  upon  us :  nor  indeed  shall  we 
be  capable  of  receiving  them.  For  a  virtuous  and 
religious  temper  and  behaviour  here  is  absolutely 
requisite,  not  only  to  entitle,  but  to  qualify  and 
prepare  us  for  a  virtuous  and  religious  blessed- 
ness hereafter,  such  as  that  of  heaven  is. 

Abp.  Seeker. 

(9.)  These  conditions,  or  obligations  on  our  part, 
are  three :  that  we  renounce  what  God  forbids ; 
that  we  believe  what  he  teaches;  and  do  what  he 
commands ;  or,  in  other  words,  repentance,  faith, 
and  obedience.  These  things  are  plainly  neces- 
sary :  and  they  are  plainly  all  that  is  necessary ; 
for  as,  through  the  grace  of  God,  we  have  them  in 
our  power ;  so  we  have  nothing  more.  And  there- 
fore they  have  been  constantly,  and  without  any 
material  variation,  expressed  in  baptism  from  the 
earliest  ages  of  the  Church  to  the  present. 

Abp.  Seeker. 


A  CATECHISM. 


437 


the  flesh  ;  (13.)  Secondly,  that  1  should  be- 
lieve all  the  Articles  of  the  Christian  Faith  ; 
And  thirdly,  that  I  should  keep  God's  holy 

(10.)  The  first  thing  is,  that  we  renounce  what 
God  forbids,  every  sin  of  every  kind.  And  tliis  is 
put  first,  because  it  opens  the  way  for  the  other 
two.  V/hen  once  we  come  to  have  a  due  sense 
that  we  are  sinners,  as  all  men  are,  and  perceive 
the  basene'ss,  the  guilt,  the  mischief  of  sin,  we 
shall  fly  from  it,  with  sincere  penitence,  to  the  re- 
medy of  faith  which.  God  hath  appointed.  And 
when  we  in  earnest  resolve  to  forsake  whatever  is 
wrons,  we  shall  gladly  embrace  all  such  truths  as 
will  direct  us  right,  and  do  what  they  require.  But 
whilst  we  retain  a  love  to  any  wickedness,  it  will 
make  us,  with  respect  to  the  doctrines  of  religion, 
backward  to  receive  them,  or  unwilling  to  think  of 
them,  or  desirous  to  interpret  them  unfairly :  and  with 
respect  to  the  duties  of  religion,  it  will  make  our 
conduct  unequal  and  inconsistent;  perplexing  us 
with  silly  attempts  to  reconcile  vice  and  virtue,  and 
to  atone  perhaps  by  zeal  in  little  duties  for  indulgence 
of  great  faults  ;  tili  at  last  we  shall  either  fall  into  an 
open  course  of  transgression,  or,  which  is  equally 
fatal,  contrive  to  make  ourselves  easy  in  a  secret 
one.  The  only  effectual  method  therefore  is  to  form 
a  general  resolution  at  once,  though  we  shall  exe- 
cute it  but  imperfectly  and  by  degrees,  of  following 
in  every  thing  the  Scripture  rulej  "  cease  to  do  evil, 
learn  to  do  well|?'  Is.  i.  16,  17. 

Now  the  evil,  from  which  we  are  required  to 
cease,  is  also  ranged  in  our  Catechism  under  three 
heads.  For  whatever  we  do  amiss,  proceeds  either 
from  the  secret  suggestions  of  an  invisible  enemy, 
from  the  temptations  thrown  in  our  way  by  the 
visible  objects  around  us,  or  from  the  bad  dispo- 
sitions of  our  own  nature:  that  is,  from  the  devil, 
the  world,  or  the  flesh.  And  though  every  one  of 
thes^,  in  their  turns,  may  incline  us  to  every  kind 
of  sin  ;  and  it  is  not  always  either  easy  or  material 
to  know,  from  which  the  inclination  proceeded 
originally  :  yet  some  sins  may  more  usually  flow 
from  one  source,  and  some  from  another. 

Abp.  Seeker. 

(11.)  This,  in  the  primitive  ages,  was  the  only 
renunciation  made  :  the  works  of  the  devil  being 
understood  to  signify,  as  they  do  in  Scripture, 
every  sort  of  wickedness  :  which  being  often  sug- 
gested by  him,  always  acceptable  to  him,  and  an 
imitation  of  him,  was  justly  considered  as  so  much 
service  done  him,  and  obedience  paid  him.  But 
the  method  now  taken,  of  renouncing  the  devil,  the 
world,  and  the  flesh  separately,  is  more  conveni- 
ent, as  it  gives  us  a  more  particular  account  of  our 
several  enemies.  Abp.  Seeker. 

The  devil  is  the  common  name  given  in  Scrip- 
ture to  those  wicked  spirits  j  who,  having  rebelled 


will  and  commandments,  and  walk  in  the 
same  all  the  days  of  ray  life. 

Question.  Dost  thou  not  think  that  thou 

against  God,  and  being  thereupon  justly  cast  off 
from  that  glorious  state  in  which  they  were  created 
by  him,  do  make  it  their  constant  business  and 
endeavour,  to  draw  as  many  off  as  they  can  into  the 
same  rebellion,  and  thereby  into  the  same  state  of 
misery  with  themselveg^  Matt.  xiii.  39  ;  Luke  viii. 
12  ;  John  viii.  44 ;  Eph.  iv.  27 ;  vi.  11 ;  1  Tim.  iii. 
6,  7 ;  Heb.  ii.  14 ;  Jam.  iv.  7  ;  1  John  iii.  8,  9,  10  ; 
1  Pet.  V.  8.  Abp.  Wake. 

By  renouncing  the  devil  is  meant,  declaring  a 
defiance  to,  and  utterly  forsaking  the  cause  and 
empire  of  that  wicked  spirit,  the  prince  of  the  fallen 
angels,  (Matt.  ix.  34;)  and  tiie  declared  enemy  of 
God,  and  all  good  men,  (Job  i.  G ;  2  Cor.  ii.  11; 
Eph.  vi.  11 ;  1  Pet.  v.  8 ;)  who  has  set  up  a  king- 
dom of  Avicked  men  and  unbelievers,  (Matt.  xii. 
25;  Eph.  ii.  2  ;)  which  it  is  the  design  of  the  re- 
ligion of  Jesus  Christ  to  overthrow^  1  John  iii.  8. 
By  the  works  of  the  devil  are  to  be  understood, 
first,  all  those  horrible  sins,  to  Avhich  the  devil 
makes  those  poor  unbelievers,  who  are  under  his 
vassalage,  slaves:  such  as  idolatry,  (Rom.  i.  25;) 
witchcraft,  and  abominable  superstitions./ Deui, 
xviii.  10.  Secondly,  Those  sins  of  a  spiritual  na- 
ture, Avhich  are  ascribed  more  immediately  to  the 
influence  of  the  devil;  such  as  falsehood,  pride, 
envy,  malice,  murder,  &c.,John  viii.  44  ;  Acts  xiii. 
9,  10;  1  Tim.  iii.  6;  Jam.  iii.  14,  15;  1  John  v. 
19.  21.  Thirdly,  all  other  wicked  practices,  which 
all  men  commit  through  the  instigation  of  the 
devili  1  John  iii.  8;  Luke  viii.  12;  1  Tim.  iii.  7; 
Eph.  vi.  11. ,  Dr.  Nieholls. 

(12.)  By  "renouncing  the  pomps  and  vanity  of 
the  world  "  is  meant,  not  to  set  our  hearts  on  any 
of  the  fine  things  which  this  world  affords,  (Col. 
iii.  2  ;  1  John  ii.  15  ;)  such  as  riches,  honours,  and 
pleasures,  (1  Cor.  vii.  31;  1  Tim.  vi.  17:)  not  to 
be  eager  in  the  pursuit  of  them ;  but,  if  it  shali 
please  God  to  give  us  a  greater  share  of  them,  to 
use  them  sparingly  and  with  humility :  and,  when 
it  shall  please  God  to  take  them  from  us,  to  bear 
the  loss  with  patience,  and  with  a  modest  resignation 
to  his  divine  will  and  pleasurei  Phil.  iv.  6 ;  Luke 
xxi.  19 ;  1  Thess.  iv.  13.  It  is  called  "  this  wicked 
world,"  because  the  generality  of  the  word  zre 
wicked,  (1  John  v.  19.)  and  Christians  are  elected 
out  of  the  world,  to  be  a  chosen  generation,  and  a 
peculiar  people.  Eph.  iv.  1;  1  Pet.  ii.  9. 

Dr.  Nieholls. 

The  world  is  called  a  wicked  world,  to  shew  how 
far,  and  in  what  respect,  we  are  to  renounce  it : 
namely,  in  all  such  cases,  in  which  it  would  draw 
us  into  any  wickedness,  for  the  sake  of  any  ihmg, 
which  we  desire  or  enjoy  in  it.         Ahp.  Wake. 


438 


A  CATECfflSM. 


art  bound  (14.)  to  believe,  and  to  do,  as  they 
have  promised  for  thee  ? 

Aiiswer.  Yes,  verily  ;  and  by  God's  help 

(13.)  "  The  sinful  lusts  of  the  flesh,"  Avhich  we 
here  "  renounce,"  are  all  those  sensual  desires  and 
inclinations,  -whereby  we  are  disposed  to  those 
sins,  which  are,  in  a  peculiar  manner,  called  in 
holy  Scripture  "the  works  of  the  flesh:"  such  as 
uncieanness,  drunkenness,  &c.  See  Gal.  v.  19; 
Rom.  viii.  13  ;  Col.  iii.  5  ;  1  John  ii.  16. 

Abp.  Wake. 
It  should  be  observed,  concerning  each  of  the 
things,  Avhich  we  renounce  in  baptism,  that  we 
do  not  undertake  what  is  beyond  our  powei  :  that 
the  temptations  of  the  de\'il  shall  never  beset  and 
molest  us  ;  that  the  vain  shew  of  the  world  shall 
never  appear  inviting  to  us  ;  that  our  own  corrupt 
nature  shall  never  prompt  or  incline  us  to  evil:  but 
we  undertake,  what,  through  the  grace  of  God, 
though  not  without  it,  is  in  our  power;  that  we 
will  not.  either  designedly  or  carelessly,  give  these 
our  spiritual  enemies  needless  advantage  against 
us  ;  and  that,  with  whatever  advantage  they  may 
at  any  time  attack  us,  we  will  never  yield  to  them, 
but  always  resist  them  with  our  utmost  prudence 
and  strength.  This  is  the  renunciation  here 
meant :  and  the  office  of  baptism  expresseth  it 
more  fully  ;  where  we  engage  "  so  to  renounce 
the  devil,  the  world,  and  the  flesh,  that  we  will  not 
follow  nor  be  led  by  them."  Abp.  Seeker. 

(14.)  Before  the  Catechism  proceeds  to  the  se- 
cond and  third  things,  promised  in  our  name  when 
we  are  baptized,  it  puts  a  fourth  question,  and  a  very 
natural  one,  considering  that  children  do  not,  as 
they  cannot,  promise  these  things  for  themselves, 
but  their  Godfathers  and  Godmothers  in  their 
names.  It  asks  them  therefore,  "  whether  they 
think  they  are  bound  to  believe  and  to  do,  as 
they  have  promised  for  them."  And  to  this  the 
person  instructed  answers,  "Yes,  verily." 

Abp.  Seeker. 
We  are  bound  by  our  sureties'  promise,  because 
they  were  our  proxies,  or  agents  who  acted  in  our 
stead  ;  so  that  what  they  did  on  our  behalf  we  are 
obliged  to  stand  to,  especially  when  the  promise 
is  in  itself  so  reasonable,  and  so  highly  beneficial  to 
us.  D7\  Nieholls. 

Certainly  we  are  not  bound  to  do,  whatever  any 
other  person  shall  take  upon  him  to  promise  in  our 
name.  But  if  the  thing  promised  be  part  of  an 
agreement  advantageous  to  us,  we  are  plainly 
bound  in  point  of  interest ;  and  indeed  of  conscience 
too  :  for  we  ought  to  consult  our  own  happiness. 
Even  by  the  laws  of  men,  persons,  unable  to  ex- 
press their  consent,  are  yet  presumed  to  consent  to 
what  is  for  their  own  good :  and  obligations  are 
understood  to  lie  upon  them  from  such  presumed 


so  I  will :  (15.)  And  I  heartily  thank  our 
heavenly  Father,  that  he  hath  called  me  to 
this  state  of  salvation,  (16.)  through   Jesus 

consent  ever  after :  especially  if  there  be  a  repre- 
sentative acting  for  them,  who  is  empowered  so  to 
do.  And  parents  are  empowered  by  nature  to  act 
for  their  children  ;  and  by  Scripture  to  do  it  in  this 
very  case :  and  therefore  may  employ  others  to  do 
it  under  them.  But  further  still:  the  things  pro- 
mised in  baptism  Avould  have  been  absolutely  in- 
cumbent on  us,  whether  they  had  been  promised 
or  not.  It  is  incumbent  on  all  persons  to  believe 
and  do  what  God  commands.  Only  the  tie  is 
made  stronger  by  the  care  then  taken,  that  we 
shall  be  taught  our  duty.  And  Avhen  we  have 
acknowledged  ourselves  to  have  learned  it,  and 
have  solemnly  engaged  ourselves  to  perform  it,  as 
we  do  when  we  are  confirmed,  the  obligation  is 
complete,  Abp.  Seeker. 

(15.)  As  our  acting  according  to  the  engagement 
made  for  us  depends  on  two  things;  our  own  re- 
solution, and  assistance  from  above :  so  both  are  ex- 
pressed in  the  following  words  of  the  answer,  "  and, 
by  God's  help,  so  I  will."  Further :  because  our 
own  resolution  is  best  supported  by  our  sense  of 
the  advantage  of  keeping  it;  therefore  the  person 
instructed  goes  on,  in  the  same  answer,  to  acknow- 
ledged that  the  state,  in  which  he  is  placed  by 
baptism,  is  a  "  state  of  salvation  ;"  and  because  as- 
sistance from  above  is  best  obtained  by  thankful- 
ness for  God's  mercy  hitherto,  and  prayer  for  it 
hereafter,  he  concludes,  by  "  thanking  our  heaven- 
ly Father,  for  calling  him  to  this  state  ;  and  pray- 
ing for  his  grace,  that  he  may  continue  in  it  to  his 
life's  end."  Abp.  Seeker.. 

(16.)  By  calling  us  into  a  state  of  salvation  is 
meant,  God's  admitting  us  at  our  baptism  into  that 
holy  religion,  which  we  profess,  and  by  which  we 
enjoy  all  the  necessary  means  of  salvation.  Rom.  i, 
16 ;  2  Tim.  iii.  15.  Dr.  Nieholls. 

The  state  to  which  God  hath  called  us,  is  a 
"state  of  salvation ;"  a  state  of  deliverance  from 
the  present  slavery  of  sin,  and  the  future  punish- 
ment of  it ;  a  state  of  the  truest  happiness,  that  this 
life  can  afford,  introducing  us  to  perfect  and  ever- 
lasting happiness  in  the  next.  Such  is  the  condi- 
tion, in  which,  through  the  mercy  of  God,  we 
Christians  are  placed  ;  and  in  which  by  a  Chris- 
tian behaviour,  we  may  secure  ourselves ;  and  not 
only  preserve,  but  continually  enlarge,  our  share  of 
itsblessings.  But  if  we  now  neglect  to  do  for  our- 
selves what  we  ought ;  all,  that  hath  been  done  for 
us  by  others,  will  be  of  no  avail.  Neither  our  bap- 
tism, nor  our  instruction  ;  nor  our  learning  ever  so 
exactly,  or  understanding  ever  so  distinctly,  or  re- 
membering ever  so  particularly,  what  we  were  in- 
structed in.  can  possibly  have  any  efifect,  but  to  in- 


A  CATECHISM. 


439 


Christ  our  Saviour  :  (17.)  And  I  pray  unto 
God  to  give  me  his  grace,  (18.)  that  I  may 
,-,     continue  in  the  same  unto  my  life's  end. 

Ca^ec/ii^^.  Rehearse  the  Articles  of  thy 
_..  '  BeUef.* 

Atisicer. 

I  BELIEVE  in  God,  the  Father  Almigh- 
ty. Maker  of  heaven  and  earth  : 

And  in  Jesus  Christ,  his  only  Son,  our 
Lord :  Who  was  conceived  by  the  Holy 
Ghost,  Born  of  the  Virsfin  Mary,  Suffered 
under  Pontius  Pilate,  Was  crucified,  dead, 
and  buried;  He  descended  into  hell;  The 
third  day  he  rose  from  the  dead  ;  He  ascend- 
ed into  heaven,  And  sitteth  on  the  right 
hand  of  God  the  Father  Almighty;  From 
thence  he  shall  come  to  judge  the  quick  and 
the  dead. 

crease  our  condemnation,  unless  we  faithfully 
"  continue  in"  the  practice  of  every  part  of  it  "to 
our  life's  end."  This  therefore  let  us  all  determine 
to  make  our  constant  and  most  earnest  care,  with 
humble  gratitude  to  God,  "  our  heavenly  Father," 
for  his  undeserved  mercy  to  us;  and  with  sure 
confidence,  that  if  we  be  not  wanting  to  ourselves, 
"  he  that  hath  begun  a  good  work  in  us,  will  per- 
form it,  until  the  day  of  Jesus  Christ/'  Phil,  i,  6. 

Abp.  Seeker. 
(17.)  We  are  said  to  be  "  called  to  a  state  of  sal- 
vation through  Jesus  Christ,"  because,  unless  it 
were  for  the  merits  and  intercessions  of  Jesus 
Christ,  we  could  not  be  saved  :  for  it  is  his  blood 
alone,  (Acts  xx.  28;  1  Pet.  i.  18,  19;)  which  has 
made  an  infinite  satisfaction  for  the  sins  of  the 
whole  world,  (Rom.  v.  10  ;  1  John  ii.  2  ;)  so  that 
we  are  redeemed  from  everlasting  punishment : 
and  it  is  by  his  pleading  with  the  Father  his  merits 
in  our  behalf,  (Heb.  ix.  24 ;  vii.  25  ;  xii.  24,)  that  we 
are  capable  of  being  made  partakers  of  eternal  hap- 
piness. Dr.  Nicholls. 

(18.)  By  "the  grace  of  God,"  which  we  here 
pray  for,  is  meant  that  influence  and  assistance  of 
God's  holy  Spirit,  which  he  has  promised  to  give 
us,  upon  our  devout  prayer  to  him  for  it :  which 
£race  concurringwith  our  own  diligent  endeavours, 
doth  render  the  conditions  of  the  Gospel,  not  only 
possible,  but  in  some  measure  easy  to  be  perform- 
ed We  pray  for  God's  grace  to  "  continue  us  in 
the  state  of  salvation ;"  because,  unless  God's  grace 
doti  remain  with  us,  we  may  fall  into  a  total  apos- 
tacy  and  unbelief  of  our  Saviour;  and  so  be  de- 
barr^id  even  of  the  means  of  salvation :  or,  if  he 
doth  not  afford  us  grace  to  perform  the  conditions 
required  by  the  Gospel,  we  can  have  no  pretence  to 
"      the  promises  of  it.  Dr.  Nicholls. 

«■  •  ♦  For  a  full  Commentary  on  the  Apostles'  Creed, 

see  in  the  Morning  Service.  t.  c.  b. 


I  believe  in  the  Holy  Ghost ;  The  holy 
Catholic  Church;  The Communionof  Saints; 
The  forgiveness  of  sins  ;  The  resurrection  of 
the  body.  And  the  life  everlasting.     Amen. 

Question.  What  dost  thou  chiefly  learn 
in  these  Articles  of  thy  Belief? 

Answer.  First.  1  learn  to  believe  in  God 
the  Father,  who  hath  made  me,  and  all  the 
world. 

Secondly,  in  God  the  Son,  who  hath  re- 
deemed Mie,  and  all  mankind. 

Thirdly,  in  God  the  Holy  Ghost,  who 
sanctifieth  me,  and  all  the  people  of  God. 

Qncstion.  You  said  that  your  Sponsors 
did  promise  for  you,  that  you  should  keep 
God's  commandments.  (19.)  Tell  me  how 
many  there  are  ? 

Anstoer.  Ten. 

(19.)  The  whole  duty  of  man  consists  in  three 
points  :  renouncing  what  God  hath  forbidden,  be- 
lieving what  he  hath  taught  us,  and  doing  what  he 
hath  required  of  us :  which  accordingly  are  the 
things  promised  in  our  name  at  our  baptism.  The 
two  former  having  been  noticed,  we  here  proceed 
to  the  third. 

Now  the  things,  which  God  requires  to  be  done 
are  of  two  sorts :  either  such,  as  have  been  always 
the  duty  of  all  men  :  or  such,  as  are  peculiarly  the 
duty  of  Christians.  And  our  Catechism  very  prop- 
erly treats  of  the  former  sort  first,  comprehending 
them  under  those  Ten  Commandments,  which  were 
delivered  by  the  Creator  of  the  world,  on  mount 
Sinai,  in  a  most  awful  manner,  as  we  read  in  the 
nineteenth  and  twentieth  chapters  of  Exodus.  For 
though  indeed  they  were  then  given  to  the  Jews 
particularly,  yet  the  things  contained  in  them  are 
such,  as  all  mankind  from  the  beginning  were 
bound  to  observe.  And  therefore,  even  under  the 
Mosaic  dispensation,  they  and  the  tables  on  which 
they  were  engraven,  and  the  ark  in  which  they  were 
put,  were  distinguished  from  the  rest  of  God's  or- 
dinances by  a  peculiar  regard,  as  containing  the 
covenant  of  the  LordJ  Exod.  xxxiv.  28 ;  Deut.  iv. 
13;  ix.  9.  11.  15;  Josh.  iii.  11;  1  Kings  viii.  9.  ■~^' 
21 ;  2  Chron.  v.  10  ;  vi.  11.  And  though  the  Mo- 
saic dispensation  be  now  at  an  end,  yet  concerning 
these  moral  precepts  of  it  our  Saviour  declares, 
that  "  one  jot  or  one  tittle  shall  in  no  wise  pass  from 
the  Law,  till  all  be  fuldlled."  Matt.  v.  18.  Ac- 
cordingly we  find  both  him,  and  his  apostles, 
quoting  these  Ten  Commandments,  as  matter  of 
perpetual  obligation  to  Christians :  who  are  now, 
as  the  Jews  were  formerly,  "the  Israel  of  Godi"  /  •  j 
Gal.  vi.  16.  ''^ 

Indeed  the  whole  New  Testament,  and  especial- 
ly the  sermon  of  our  blessed  Lord  on  the  mount, 
instructs  us  to  carry  their  obligation  farther,  that  is,       I  a 


440 


A  CATECHISM. 


Question.  "Which  are  they  ? 
Answer. 

THE  same  which  God  spake  in  the 
twentieth  cliapter  of  Exodns,  saying,  I  am 
the  Lord  thy  God,  (20.)  who  brought  thee 
out  of  the  land  of  Egypt,  out  of  the  house  of 
bondage. 

I.  Thou  shalt  have  none  other  gods  but 
me. 

n.  Thou  shalt  not  make  to  thyself  any 
graven  image,  nor  the  likeness  of  any  thing: 
that  is  in  heaven  above,  or  in  the  earth 
beneath,  or  in  the  water  under  the  earth. 
Thou  shalt  not  bow  down  to  them,  nor  wor- 
ship them :  For  I  the  Lord  thy  God  am  a 
jealous  God,  and  visit  the  sins  of  the  fathers 
upon  tile  children,  unto  the  third  and  fourth 
generation  of  them  that  hate  me  ;  and  show- 
mercy  unto  thousands  in  them  that  love  me 
and  keep  my  commandments. 

HI.  Thou  shalt  not  take  the  name  of 
the  Lord  thy  God  in  vain  :  For  the  Lord 
will  not  hold  him  guiltless  that  taketh  his 
name  in  vain. 

IV.  Remember  that  thou  keep  holy  the 
Sabbath-day.     Six  days  shalt  thou   labour, 

10  more  points,  than  either  the  Jews,  a  people  of 
gross  understanding  and  carnal  dispositions,  com- 
monly took  into  consideration;  or  their  prophets 
were  commissioned  distinctly  to  represent  to  them ; 
the  wisdom  of  God  foreseeing,  that  it  would  only 
increase  their  guilt:  and  farther  indeed,  than  the 
words  of  the  Commandments,  if  taken  strictly,  ex- 
press. But  the  reason  is,  that  being  visibly  intend- 
ed for  a  summary  of  human  duty,  they  both  may, 
and  must,  be  understood,  by  those  who  are  capa- 
ble of  penetrating  into  the  depth  of  their  meaning, 
to  imply  more  than  they  express.  And  therefore, 
to  comprehend  their  full  extent,  it  will  be  requisite 
tc  observe  the  following  rules.  Where  any  sin  is 
forbidden  in  them,  the  opposite  duty  is  implicitly 
enjoined:  and  where  any  duty  is  enjoined,  the  op- 
posite sin  is  implicitly  forbidden.  Where  the  high- 
est degree  of  any  thing  evil  is  prohibited  ;  what- 
ever is  faulty  in  the  same  kind,  though  in  a  lower 
degree,  is  by  consequence  prohibited.  And  where 
one  instance  of  virtuous  behaviour  is  commanded, 
every  other,  that  hath  the  same  nature,  and  same 
reason  for  it,  is  understood  to  be  commanded  too. 
What  we  are  expected  to  abstain  from,  we  are  ex- 
pected to  avoid,  as  far  as  we  can,  all  temptations  to 
it,  and  occasions  of  it :  and  what  we  are  expected 
to  practise,  we  are  expected  to  use  all  fit  means, 
tiiat  may  better  enable  us  to  practise  it.  All,  that 
we  are  bound  to  do  ourselves,  we  are  bound  on 
fitting  occasions,  to  exhort  and  assist  others  to  do, 
when  it  belonga  to  them :  and  ail,  that  we  are 


and  do  all  that  thou  hast  to  do  ;  but  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy 
God  :  In  it  thou  shalt  do  no  manner  of 
work,  thou,  and  thy  son,  and  thy  daughter, 
thy  man-servant,  and  thy  maid-servant,  thy 
cattle,  and  the  stranger  that  is  within  thy 
gates.  For  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in 
them  is,  and  rested  the  seventh  day  :  where- 
fore the  Lord  blessed  the  seventh  day,  and 
hallowed  it. 

V.  Honour  thy  father  and  thy  mother  ; 
that  thy  days  may  be  long  in  the  land  which 
the  Lord  thy  God  giveth  thee. 

YI.  Thou  shalt  do  no  murder. 

VII.  Thou  shalt  not  commit  adultery. 

Vni.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  witness 
against  thy  neighbour. 

'X.  Thou  shalt  not  covet  thy  neighbour's 
house,  thou  shalt  not  covet  thy  neighbour's 
wife,  nor  his  servant,  nor  his  maid,  nor  his 
ox,  nor  his  ass,  nor  any  thing  that  is  his. 

Question.  What  dost  thou  chiefly  learn 
by  these  commandments  ? 

Ansioer.  I  learn    two   things ;  (21.)  my 

bound  not  to  do,  we  are  to  tempt  nobody  else  to 
do,  but  keep  them  back  from  it,  as  much  as  we  have 
opportunity.  The  Ten  Commandments,  except- 
ing two  that  required  enlargement,  are  delivered  in 
few  words:  which  brief  manner  of  speaking  hath 
great  majesty  in  it.  But  explaining  them  accord- 
ing to  these  rules  ;  which  are  natural  and  rational 
in  themselves,  favoured  by  ancient  Jewish  writers, 
authorized  by  our  blessed  Saviour,  and  certainly 
designed  by  the  makers  of  the  Catechism  to  be 
used  in  expounding  it,  we  shall  find,  that  there  is 
no  part  of  the  moral  law,  but  may  be  fitly  ranked 
under  them.  Abp.  Seeker. 

(20.)  Before  all  these  Ten  Commanements  is 
placed  a  general  preface,  expressing,  first,  the  au- 
thority of  him  who  gave  them,  "  I  am  the  Lord  thy 
God  :"  secondly,  his  goodness  to  those  whom  he 
enjoined  to  observe  them  ;  "who  brought  thee  ou; 
of  the  land  of  Egypt,  out  of  the  house  of  bondage.' 
Now  the  authority  of  God  over  us  Christians  is  as 
great,  as  it  could  be  over  the  Jews.  And  his  good- 
ness is  much  greater,  in  freeing  us  from  the  bon- 
dage of  sin,  and  opening  to  us  the  heavenly  land  of 
promise,  than  it  was  in  leading  them,  from  Egyp- 
tian slavery,  to  the  earthly  Canaan  ;  though  indeed 
this  deliverance,  having  made  so  fresh  and  so 
strong  an  impression  on  them,  was  the  fittest  to  be 
mentioned  at  that  time.  Abp.  Seder. 

(21.)  The  Ten  Commandments,  being  original- 
ly written,  by  the  finger  of  God  himself,  on  two 
tables  of  stone ;  and  consisting  of  two  parts,  our 


A  CATECHISM. 


441 


duty  towards  God,  and  my  duty  towards  my 
neio:hbour. 

Quest  ion.  What  is  thy  duty  towards 
God?  (22.) 

Ansioer.  My  duty  towards  God  is,  to  be- 
Ueve  in  him  ;  to  fear  him;  and  to  love  him 
with  all  my  heart,  with  all  my  mind,  with 
all  my  soul,  and  with  all  my  strength  ;    to 

dutv  to  our  Maker,  and  to  our  fellow-creatures.; 
which  .we  can  never  perform  as  we  ought,  if  we 
neglect  that  we  owe  to  ourselves  ;  the  four  first  are 
usually  called  duties  of  the  first  table  :  the  six  last, 
of  the  second.  And  our  Saviour,  in  efTcct,  divides 
them  accordingly,  when  he  reduces  them  to  these: 
"  Thou  shalt  love  the  Lord  thy  God,  with  all  thy 
heart ;  and  thy  neighbour  as  thyselE^'  Matt.  xxii.  37. 
39.  Abp.  Seeker. 

(22.)  Our  duty  towards  God  is,  to  think  so  of 
him,  and  to  behave  so  to  him,  as  his  infinite  per- 
fection, and  our  absolute  dependence  on  him,  re- 
quire:  wJiich  general  duty  our  Catechism  very 
justly  branches  out  into  the  following  particulars. 

First,  that  we  "believe  in  him."  "  For  he  tbat 
cometh  to  God  must  believe  that  he  is|"  Heb.  xi. 
6.  The  great  thing  in  v/hich  this  belief  consists, 
is,  that  we  fix  firmly  in  our  minds,  recall  frequently 
to  our  memories,  and  imprint  deeply  upon  our 
hearts,  an  awful  persuasion  of  the  being  and  pres- 
ence, the  power  and  justice,  the  holiness  and  truth, 
of  this  great  Lord  of  all.  The  consequence  of  this 
will  be. 

Secondly,  that  we  "  fear  him."  For  such  attri- 
butes as  these,  duly  considered,  must  fill  the  most 
innocent  creatures  with  reverence  and  self-abase- 
ment. But  sinful  and  guilty  ones,  as  we  know 
ourselves  to  have  been,  have  cause  to  feel  yet 
stronger  emotions  in  their  souls  from  such  a  medi- 
tation :  apprehensions  of  his  displeasure,  and  soli- 
citude for  his  pardon;  leading  us  naturally  to  that 
penitent  care  of  our  hearts,  and  lives,  on  which  he 
hath  graciously  assured  us,  that,  through  faith  in 
Christ  Jesus,  we  shall  be  forgiven.  An^  then, 
gratitude  for  his  mercy  will  prompt  us  to  the 

Third  duty  towards  him,  which  our  Catechism 
specifies,  that  we  "  love  him  :  the  fear  of  the  Lord" 
being,  as  the  Son  of  Sirach  declares,  "  the  begin- 
ning of  his  love,"  Eccles.  xxv.  12.  For  whenever 
we  come  to  reflect  seriously  on  that  goodness, 
which  hath  given  us  all  the  comforts  that  we  en- 
joy ;  that  pity  which  offers  pardon,  on  most  equita- 
ble terms,  for  all  the  faults  that  we  have  commit- 
ted ;  that  grace  which  enables  us  to  perform  every 
duty  acceptably ;  and  that  infinite  bounty,  which 
rewards  our  imperfect  performances  with  eternal 
happiness  :  we  cannot  but  feel  ourselves  bound  to 
love  such  a  benefactor,  "  with  all  our  heart,  and 
with  all  our  mind,  with  all  our  soul,  and  all  our 
56 


worship  him  ;  to  give  him  thanks ;  to  put 
my  whole  trust  iii  him;  to  call  upon  him; 
to  honour  his  holy  natne  and  his  word  ;  and 
to  serve  him  truly  all  the  days  of  my  life. 

Question.  What  is  thy  duty  towards  thy 
neighbour?  (23.) 

Answer.  My  duty  towards  my  neighbour 
is.  to  love  him  as  myself,  and  to  do  to  all 

strength;"  to  rejoice  in  being  under  his  govern- 
ment; "  make  our  boast  of  him  all  the  day  long;" 
(Psal.  xliv.  8 ;)  and  choose  him  for  "our  portion 
for  ever*'  Psal.  Ixxiii.  25,  26.  A  mind,  thus  affect- 
ed, would  be  uneasy,  without  paying  the  regard  set 
down  in  the 

Fourth  place,  which  is,  "  to  Avorship  him  :"  to 
acknowledge  our  dependence,  and  pay  our  homage 
to  him;  both  in  private,  to  preserve  and  improve 
a  sense  of  religion  in  ourselves  ;  and  in  public,  to 
support  and  spread  it  in  the  world.  The  first  part 
of  worship,  mentioned  in  the  Catechism,  and  ihe 
first  in  a  natural  order  of  things,  is  "giving  him 
thanks."  God  originally  made  and  fitted  all  his 
creatures  for  happiness:  if  any  of  them  have  made 
themselves  miserable,  this  doth  not  lessen  their 
obligation  of  thankfulness  to  him  :  but  his  continu- 
ing still  good,  and  abounding  in  forgiveness  and 
liberality,  increases  that  obligation  unspeakably. 
With  a  grateful  sense  of  his  past  favours  is  closely 
connected,  "putting  our  trust  in  him" for  the  time 
to  come.  And  justly  doth  the  Catechism  require 
it  to  be  our  "  whole  trust."  For  his  power  and 
goodness  are  infinite  :  those  of  every  creature  may 
fail  us  ;  and  all.  that  they  can  possibly  do  for  us, 
proceeds  ultimately  from  him.  Now  a  principal 
expression  of  reliance  on  God  is,  petitioning  for  his 
help.  For  if  we  "pray  in  faith,"  (James  i.  6  ;  v. 
15,)  we  shall  live  so  too.  And  therefore  trusting 
in  him,  which  might  have  been  made  a  separate 
head,  is  included  in  this  of  worship;  and  put  be- 
tween the  first  part  of  it,  "  giving  thanks  to  him:" 
and  the  second,  "  calling  upon  him :"  according  to 
that  of  the  Psalmist;  "O  Lord,  in  thee  have  I 
trusted  :  let  me  never  be  confounded;"  Psal.  xxxi. 
1.  To  call  upon  God,  is  to  place  ourselves  in  his 
presence ;  and  there  to  beg  of  him,  for  ourselves 
and  each  other,  with  unfeigned  humility  and  sub- 
mission, such  assistance  in  our  duty,  such  provis- 
ion for  our  wants,  and  such  defence  against  our 
enemies,  of  every  kind,  as  infinite  wisdom  sees  fit 
for  us  all.     After  this  evident  obligation,  follows  a 

Fifth  not  less  so :  "to  honour  his  holy  name  and 
word :"  not  presuming  even  to  speak  of  the  great 
God  in  a  negligent  way  ;  but  preserving,  in  every 
expression  and  action,  that  reverence  to  him,  which 
is  due :  paying,  not  a  superstitious,  but  a  decent 
and  respectful  regard,  to  whatever  bears  any  pecu- 
liar relation  to  him ;  his  day,  his  Chureh,  his  min- 


442 


A  CATECHISM. 


men  as  I  would  they  snould  do  unto  me : 
To  love,  honour,  and  succour  my  father  and 
mother :  To  honour  and  obey  the  civil 
authority  :  To  submit  myself  to  all  my  gov- 
ernors, teachers,  spiritual  pastors,  and  mas- 
ters :  To  order  myself  lowly  and  reverently 
to  all  my  betters  :  'I'o  hurt  nobody  by  word 
or  deed  :  To  be  true  and  just  in  all  my  deal- 
ing's: To  bear  no  mahce  nor  hatred  in  my 
heart :  To  keep  my  hands  from  pickino'  and 
stealino-,  and  my  tongue  from  evil  speakino:, 
lyino-,  and  slanderini:: :  To  keep  my  body 
in  temperance,  soberness,  and  chastity  :  Not 
to  covet  nor  desire  other  men's  goods  ;  but  to 

isters:  but  especially  liouotjiring  his  holy  word,  the 
law  of  our  lives  and  the  foundation  of  our  hopes,  by 
a  diligent  study  and  firm  belief  of  what  it  teaches  ; 
and  that  uni\a>rsal  obedience  to  what  it  commands, 
wiiich  our  Catechism  reserves  for  the 

Sixth  and  last,  as  it  is  undoubtedly  the  greatest, 
thing :  "  to  serve  him  truly  all  the  days  of  our  life." 
Obedience  is  the  end  of  faith  and  fear;  the  proof 
of  love  ;  the  foundation  of  trust ;  the  ^necessary 
qualification,  to  make  worship,  and  honour  of  every 
kind,  acceptable.  Tliis  therefore  must  complete 
the  whole,  that  we  "walk  in  all  the  commandments 
iand  ordinances  of  the  Lord  blameles^^'  (Luke  i.  63) 
not  thinking  any  one  so  difficult,  as  to  despair  of 
it ;  or  so  small,  as  to  despise  it ;  and  never  be 
"weary  in  well-doing:  for  we  shall  reap  in  due 
season,  if  we  faint  not:"  (Gal.  vi.  9;)  and  "he" 
alone  "  shall  be  saved,  that  endureth  to  the  end|" 
Matt.  xxiv.  13.  Abp.  Seeker. 

(23.)  The  whole  law,  concerning  our  several  ob- 
ligations one  to  another,  "is  briefly  comprehend- 
ed," as  St.  Paul  very  justly  observes  "in  this"  one 
"saying,  Thou  shaltlove  thy  neighbour  as  thyself/ 
Rom.  siii.  9.  Our  "neighbour"  is  every  one,  with 
whom  we  have  at  any  time  any  concern,  or  on 
whose  welfare  our  actions  can  have  any  influence. 
For  whoever  is  thus  within  our  reach,  is  in  the 
most  important  sense  near  to  us,  however  distant 
in  other  respects.  To  "  love  our  neighbour,"  is  to 
bear  him  good  will;  which  of  course  will  dispose 
us  to  think  favourably  of  him,  and  behave  properly 
to  him.  And  to  "  love  him  as  ourselves,"  is,  to 
have,  not  only  a  real,  but  a  strong  and  active  good 
will  towards  him  ;  with  a  tenderness  for  his  inter- 
ests, duly  proportioned  to  that,  which  we  naturally 
feel  for  our  own.  Such  a  temper  would  most  pow- 
erfully restrain  tis  from  every  thing  wrong,  and 
prompt  us  to  every  thing  right ;  and  therefore  is 
"  the  fulfilling  of  the  law,"  so  far  as  it  relates  to  our 
mutual  behaviour. 

But  because,  on  some  occasions,  we  may  either 
not  see,  or  not  confess  we  see,  what  is  right,  and 
what  otherwise ;  our  Saviour  hath  put  the  same 


learn  and  labour  truly  to  get  mme  own  liv. 
ing,  and  to  do  my  duty  in  that  state  of  life 
unto  which  it  shall  please  God  to  call  me. 

Catechist.  My  good  child,  know  this ; 
that  thou  art  not  able  to  do  these  things  of 
thyself,  nor  to  walk  in  the  commandments 
of  God,  and  to  serve  him,  without  his  special 
grace,  which  thou  must  learn  at  all  times  to 
call  for  by  diligent  prayer.  Let  me  hear, 
therefore,  if  thou  canst  say  the  Lord's 
Prayer. 

Answer. 

OUR  Father  (24.)  who  art  in  heaven, 
Hallowed  be  thy  Name ;    Thy    kingdom 

duty  in  a  light  somewhat  different,  which  gives  the 
safest,  and  fullest,  and  -cleares:  direction  for  prac- 
tice, that  any  one  precept  can  give.  "All  things, 
whatsoever  ye  would  that  men  should  do  unto  you, 
even  so  do  ve  unto  them."  Behaving  properly  de- 
pends on  judging  truly  ;  and  that,  in  cases  of  any 
doubt,  depends  on  hearing  with  due  attention  both 
sides.  To  our  own  side  we  never  fail  attendmg. 
The  rule  therefore  is,  give  the  other  side  the  same 
advantage,  by  supposing  it  your  own ;  and  after 
considering  carefully  and  fairly,  what,  if  it  were 
indeed  your  own,  you  should  not  only  desire  (for 
desires  may  be  unreasonable)  but  think  you  had 
an  equitable  claim  to,  and  well-grounded  expecta- 
tion of,  from  the  other  party,  that  do  in  regard  to 
him.  Would  we  but  honestly  take  this  method, 
our  mistakes  would  be  so  exceeding  few,  and  slight, 
and  innocent,  that  well  might  our  blessed  Lord 
add,  "  For  this  is  the  law  and  the  prophets." 

Yet,  after  all,  there  might  be  difficulty  sometimes, 
especial  to  some  persons,  in  the  a|iplication  of  a 
rule  so  very  general.  And  therefore  we  have,  in 
the  Commandments,  the  reciprocal  duties  of  man 
to  man  branched  out  into  six  particulars. 

Abp.  Seeker. 

(24.)  The  prayer,  which  our  blessed  Saviour 
taught  his  disciples,  doth  not  need  to  be  explained, 
as  being-,  in  itself,  and  originally,  obscure.  ■  For  no 
words  could  be  more  intelligible  to  his  apostles, 
than  all  those,  which  he  hath  used  throughout  it. 
And  even  to  us  now,  there  is  nothing  that  deserves 
the  name  of  difficult ;  notwithstanding  the  distance 
of  time,  the  change  of  circumstances,  and  the  dif- 
ferent nature  and  turn  of  the  Jewish  tongue  from 
our  own.  But  still,  in  order  to  apprehend  it  suffi- 
ciently, there  is  requisite  some  knowledge  of  reli-" 
gion,  and  the  language  of  religion.  Besides,  as  we 
all  learnt  it  when  we  were  young,  whilst  we  had 
but  little  understanding,  and  less  attention  ;  it  is  not 
impossible,  but  some  of  us  may  have  gone  on  re- 
peating it  to  an  advanced  age,  without  considering 
it  near  so  carefully,  as  we  ought.  And  this  very 
thing,  that  the  words  are  so  familiar  to  us,  may 


A  CATECHISM. 


443 


come;  Thy  will  be  done  on  earth,  as  it  is 

in  heaven  ;  Give  us  this  (Jay  our  daily 
bread  ;  And  for2;ive  lis  our  trespasses,  as 
we  forcrive  those  who  trespass  against  us  ; 
And  lead  us  not  into  temptation ;  But  de- 
liver us  from  evil.     Amen. 

Question.  What  desirest  thou  of  God  in 
this  prayer  ? 

Ansioer.  I  desire  my  Lord  God,  our  heav- 
enly Father,  who  is  the  giver  of  all  good- 
ness, to  send  his  grace  unto  me,  and  to  all 
people ;  that  we  may  worship  him,  serve 
him,  and  obey  him.  as  we  ought  to  He-  do  : 
And  I  pray  unto  God,  that  he  will  send  us 
all  things  that  are  needful  both  for  our  souls 
and  bodies  ;  and  that  he  will  be  merciful 
unto  us,  and  forgive  us  our  sins  ;    and  that 

have  been  the  main  occasion,  that  we  have  scarce 
ever  thought  of  their  import.  Now  we  are  sensi- 
ble, it  would  be  a  great  unhappiness  to  have  our  de- 
votions, as  the  Church  of  Rome  has  the  principal 
part  of  hers,  in  a  language  that  we  could  not  un- 
derstand. But  surely  it  is  as  great  a  fault,  if,  where 
we  may  so  easily  understand  them,  we  do  not;  or 
if,  though  we  do  understand  them,  when  we  think 
ot  the  matter,  we  think  about  it  so  little,  that,  as  to 
all  good  purposes,  it  is  much  the  same  with  praying 
in  an  unknown  tongue.  The  Lord's  Prayer,  in  it- 
self, is  very  clear,  very  expressive,  very  compre- 
hensive. But  all  this  is  nothing  to  us,  if  we  say  it 
without  knowing,  or  without  minding,  what  we 
say.  For  how  excellent  words  soever  we  use  ;  if 
we  add  no  meaning  to  them,  this  can  be  no  praying. 
And  therefore,  to  make  it  really  beneficial  to  us,  we 
must  fix  deeply  in  our  thoughts  what  it  was  intend- 
ed by  its  Author  to  contain.  Abp.  Seeker. 

For  remarks  on  the  Lord's  Prayer,  see  in  the 
Morning  Service.  t.  c.  b. 

(25.)  The  far  greater  part  of  the  duties,  which 
we  owe  to  God,  flow,  as  it  were,  of  themselves, 
from  his  nature  and  attributes,  and  the  several 
relations  to  him,  in  which  we  stand,  whether  made 
known  to  us  by  reason  or  Scripture.  Such  are 
those,  which  have  been  hitherto  explained :  the 
Ten  Commandments ;  and  prayer  for  the  grace, 
which  our  fallen  condition  requires,  in  order  to 
keep  them.  But  there  are  still  some  other  impor- 
tant precepts  peculiar  to  Christianity,  and  deriving 
their  whole  obligation  from  our  Saviour's  institu- 
tion of  them  :  concerning  which  it  is  highly  requi- 
site that  our  Catechism  should  instruct  us,  before 
it  concludes.     And  these  are  the  two  Sacraments. 

Abp.  Seeker. 

(26.)    It   appears,   that   the  two   ordinances  of 

"Baptism"  and  "the  Supjier  of  the  Lord"  are 

properly  sacraments,  because  the  whole  nature  of 

a  sacrament,  as  about  to  be  described,  does  belong 


it  will  please  him  to  save  and  defend  us  in 
all  dangers  both  of  soul  and  body  ;  and  that 
he  will  keep  us  from  all  sin  and  wickedness, 
and  from  our  spiritual  enemy,  and  from  ever- 
lasting death  :  And  this  I  trust  he  will  do 
of  his  mercy  and  goodness,  through  our 
Lord  Jesus  Christ ;  and  therefore  I  say, 
Amen  :  So  be  it. 

Questioti. 

HOW  many  Sacraments  hath  Christ  or- 
dained (25.)  in  his  Church? 

Ansioer.  Two  (26.)  only,  (27.)  as  gene- 
rally necessary  to  salvation  ;  that  is  to  say, 
Baptism,  and  the  Supper  of  the  Lord. 

Q,ue.stion.  What  meanest  thou  by  this 
word  ^Sacrament  ?  (28.) 

Answer.  I  mean  an  outward  and  visible 

to  them.  For,  first,  there  is  in  both  these  "  an  out- 
ward and  visible  sign  ;"  namely,  water  in  Baptism  ; 
bread  and  wine,  in  the  Lord's  Supper. 

Secondly,  There  is  "an  inward  and  spiritual 
grace,"  signified  and  conveyed  by  these  signs. 
"The  washing  of  regeneration,"  (Tit.  iii.  5,)  by 
the  one ;  the  body  and  blood  of  Christ  "  by  '.he 
olheij^  1  Cor.  x.  16.  ^ 

Thirdly,  There  is  for  both  a  divine  institution. 
For  baptism,  (Matt,  xxviii.  19;)  "Go  ye,  and 
teach  all  nations,  baptizing  them,"  &c. :  for  the 
Lord's  Supper,  (Luke  xxii.  19,  20  ;)  "  This  do  in 
remembrance  of  me.  See  1  Cor.  xi.  24,  25. 

Fourthly,  They  v/cre  both  ordained  as  means, 
whereby  to  convey  their  several  graces  to  us,  and 
as  a  pledge  to  assure  us  of  them.  Baptism,  to  re- 
generate usi  John.  iii.  5  ;  Tit.  iii.  5.  The  Lord's 
Supper,  to  communicate  to  us  the  body  and  blood 
of  Christ;  1  Cor.  x.  16. 

For  which  reason,  lastly,  they  are  generally  ne- 
cessary to  salvation.  All  Christians  have  a  right 
to  them :  nor  may  any,  without  hazard  of  missing 
of  these  graces,  refuse  to  use  them,  who  have  the 
opportunity  of  being  partakers  of  them,'  See  John 
iii.  5 ;  Mark  xvi.  16 ;  1  Cor.  xi.  24.  Ahp.  Wake. 

(27.)  There  are  two  only,  that  are  truly  such : 
and  these  two  are  plainly  sufficient :  one,  for  our 
entrance  into  the  Christian  covenant;  the  other, 
during  our  whole  continuance  in  it :  "  baptism,  and 
the  Supper  of  the  Lord."  The  papists  reckon  no 
less  than  seven  sacraments.  And  though  this  num- 
ber was  not  named  for  above  100  years  after  Christ, 
nor  fixed  by  the  authority  of  even  their  own  Church 
till  200  years  ago,  that  is,  since  the  Reformation  ; 
yet  now  they  accurse  us,  for  not  agreeing  Avith 
them  in  it,  but  acknowledging  only  two. 

The  first  of  these  five  is  confirmation.  And  if 
this  be  a  sacrament,  we  administer  it  as  well  as 
they,  indeed  much  more  agreeably  to  the  original 
practice ;  and  are  therefore  entitled,  at  least,  to  the 


'J 


444 


A  CATECHISM. 


same  benefit  from  it.  But  though  Christ  did  in- 
deed ''put  his  hands  on  children,  and  bless  them," 
(Mark  x.  16;)  yet  we  do  not  read,  that  he  appoint- 
ed this  particular  ceremony  for  a  means  of  convey- 
ins  srace.  And  though  the  apostles  did  use  it  af- 
ter him,  as  others  had  done  before  him  ;  yet  there 
is  no  foundation  to  ascribe  any  separate  efficacy  to 
the  laying  on  of  hands,  as  distinct  from  the  prayers 
tliat  accompany  it :  or  to  look  upon  the  whole  of 
Confirmation  as  any  thing  else,  than  a  solemn  man- 
nerof  persons  taking  upon  themselves  their  baptism- 
al vow,  followed  by  the  solemn  addresses  of  the 
bishop  and  congregation,  that  they  may  ever  keep 
it:  in  which  addresses,  laying  on  of  hands  is  used, 
partly  as  a  mark  of  good-will  to  the  person  for 
whom  the  prayers  are  offered  up ;  and  partly  also 
as  a  sign,  that  the  fatherly  hand  of  God  is  over  all 
Avho  undertake  to  serve  him  :  yet  without  any  claim 
of  conveying  his  grace  particularly  by  it;  but  only 
with  intention  of  praying  for  his  grace  along  with 
it :  which  prayers  however  we  have  so  just  ground 
to  hope  he  will  hear,  that  they  who  neglect  this 
ordinance,  though  not  a  sacrament,  are  greatly 
Avanting  both  to  their  interest  and  their  duty. 

Another  sacrament  of  the  Church  of  Rome  is 
penance:  which  they  make  to  consist  of  particular 
confession  to  the  priest  of  every  deadly  sin,  parti- 
cular absolution  from  him,  and  such  acts  of  devo- 
tion, mortification,  or  charity,  as  he  shall  think  fit 
to  enjoin.  But  no  one  part  of  this  being  required 
in  Scripture,  much  less  any  outward  sign  of  it  ap- 
pointed, or  any  inward  grace  annexed  to  it ;  there 
is  nothing  in  the  whole  that  hath  any  appearance 
of  a  sacrament ;  but  too  much  suspicion  of  a  con- 
trivance to  gain  an  undue  influence  and  power. 

A  third  sacrament  of  theirs  is  extreme  unction. 
But  iheir  plea  for  it  is  no  more  than  this.  St. 
James,  at  a  time  when  miraculous  gifts  were  com- 
mon, directed  "  the  elders  of  the  Church,"  who 
usually  had  those  gifts,  to  "  anoint  the  sick  with 
oil,"  (Jam.  V.  14,  15;)  as  we  read  the  disciples  did, 
whilst  our  Saviour  was  on  earth,  (Mark  vi.  13  ;)  in 
order  to  obtain  by  the  "  prayer  of  faith,"  (that 
"  faith  "  which  could  "  remove  mountains,"  Matt, 
xvii.  20 ;  xxi.  21  ;  Mark  xi.  23,)  the  recovery,  if 
God  saw  fit,  of  their  bodily  health  ;  and  the  for- 
giveness of  those  sins  for  which  their  disease  was 
inflicted,  if  they  had  committed  any  such.  And 
upon  this  the  Church  of  Rome,  now  all  such  mi- 
raculous gifts  are  ceased,  continues  notwithstand- 
ing to  anoint  the  sick,  for  a  quite  different  purpose  : 
not  at  all  for  the  recovery  of  their  health  ;  for  they 
do  not  use  it  till  they  think  them  very  nearly,  if 
not  quite,  past  recovery  ;  nor  indeed  for  the  pardon 
of  their  sins ;  for  these,  they  say,  are  pardoned 
upon  confession,  which  commonly  is  made  before 
it :  but  chiefly,  as  themselves  own,  to  procure  com- 


posedness  and  courage  in  the  hour  of  death  :  a  pur- 
pose not  only  unmentioned  by  St.  James,  but  m- 
consistent  with  the  purpose  of  recovery,  which  he 
doth  mention,  and  very  often  impossible  to  be 
attained.  For  they  frequently  anoint  persons  af- 
ter they  are  become  entirely  senseless.  And  yet,  in 
spite  of  all  these  things,  they  will  needs  have  this 
practice  owned  for  a  sacrament :  which  indeed  is 
now,  as  they  manage  it,  a  mere  piece  of  super- 
stition. 

Another  thing,  which  they  esteem  a  Christian 
sacrament,  is  matrimony  :  though  it  was  ordained 
not  by  Christ,  but  long  before  his  appearance  on 
earth,  in  the  time  of  man's  innocency ;  and  hath 
no  outward  sign  appointed  in  it,  as  a  means  and 
pledge  of  inward  grace.  But  the  whole  matter  is, 
that  they  have  happened,  most  ridiculously  to  mis- 
take their  own  Latin  translation  of  the  New  Tes-^ 
tament:  where  St.  Paul,  having  compared  the 
union  between  the  first  married  pair,  Adam  and 
Eve,  to  that  between  Christ  the  second  Adam, 
and  his  spouse  the  Church  ;  and  having  said  that 
"  this  is  a  gieat  mystery,"  (Eph.  v.  32  ;)  a  figure, 
or  comparison,  not  fully  and  commonly  understood  : 
the  old  interpreter,  whose  version  they  use,  for 
'•mystery"  hath  put  "sacrament:"  which  in  his 
days  signified  any  thing  in  religion  that  carried  a 
hidden  meaning  :  and  they  have  understood  him 
of  what  we  now  call  a  sacrament.  Whereas  if 
every  thing,  that  once  had  that  name  in  the  larger 
sense  of  the  word,  were  at  present  to  have  it  in  the 
stricter  sense  ;  there  would  be  a  hundred  sacra- 
ments, instead  of  the  seven,  which  they  pretend 
there  are. 

The  fifth  and  last  thing,  which  they  wrongly  in-      ^ 
sist    on    our  honouring    with  this  title,  is,  holy    V 
orders.      But  as  there    are   three   orders   in  the     | 
Church,  bishops,  priests,  and  deacons  :  here  would     i 
be  three  sacraments,  if  there  were  any  :  but  indeed 
there  is  none.     For  the  laying>on  of  hands  in  or- 
dination is  neither  appointed,  nor  used,  to  convey 
or  signify  any  spiritual  grace  :  but  only  to  confer  a 
right  of  executing  such  an  office  in  the  Church  of  -^ 
Christ.    And  though  prayers,  for  God's  grace  and.  -J 
blessingon  the  person  ordained,  are  indeed  very  just-"-^ 
ly  and  usefully  added  ;  and  will  certainly  be  heard, 
unless  the  person  be  unworthy :  yet  these  prayers, 
on  this  occcasin,  no  more  make   what  is  done  a 
sacrament,  than  any  other  prayers  for  God's  grace, 
on  any  other  occasion. 

However,  as  I  have  already  said  of  confirmation, 
so  I  say  now  of  orders  and  marriage,  if  they  were 
sacraments,  they  would  be  as  much  so  to  us,  as  to 
the  Romanists,  whether  we  called  them  sacra- 
ments or  not.  And  if  we  used  the  name  ever  so 
erroneously,  indeed  if  we  never  used  it  at  all;  as 
the  Scripture  hath  never  used  it :  that  could  do  us 


A  CATECHISM. 


445 


si^n  (29.)  of  an  inward  and  spiritual  grace, 
(30.)  given  unto  us  ;  ordained  by  Christ 
himself;  (31.)  as  a  means  whereby  we  re- 
ceive the  same,  (32.)  and  a  pledge  to  assure 
us  thereof.  (33.) 
^  Question.  How  many  parts  are  there  in 
a  Sacrament? 

no  harm ;  provided,  under  any  name,  we  believe 
but  the  tilings,  which  Christ  hath  taught;  and  do 
but  the  things,  which  he  hath  commanded  :  for  on 
this,  and  this  alone,  depends  our  acceptance,  and 
eternal  salvation.  Abp.  Seeker. 

(2S.)  The  word  "sacrament,"  by  virtue  of  its 
original  in  the  Latin  tongue,  signifies  any  sacred 
or  holy  thing  or  action :  and  among  the  heathens 
was  particularly  applied  to  denote,  sometimes  a 
pledge,  deposited  in  a  sacred  place  ;  sometimes  an 
oath,  the  most  sacred  of  obligations;  and  especial- 
ly that  oath  of  fidelity,  which  the  soldiery  took  to 
their  general.  In  Scripture  it  is  not  used  at  all. 
By  the  early  writers  of  the  Western  Church  it  was 
used  to  express  almost  any  thing  relating  to  our 
holy  religion  ;  at  least  any  thing  that  was  figura- 
tive, and  signified  somewhat  further  than  at  first 
sight  appeared.  But  afterwards  a  more  confined 
use  of  the  word  prevailed  by  degrees:  and  in  that 
stricter  sense,  which  hatli  long  been  the  common 
one,  and  which  our  Catechism  follows,  the  nature 
of  a  sacrament  comprehends  the  following  parti- 
culars. Ahp.  Seeker. 

(29.)  1.  There  must  be  "an  outward  and  visible 
sign  :"  the  solemn  application  of  some  bodily  and 
sensible  thing  or  action  to  a  meaning  and  purpose, 
which  in  its  own  nature  it  hath  not.  In  common 
life,  we  have  many  other  signs  to  express  our 
meanings,  on  occasions  of  great  consequence, 
besides  words.  And  no  wonder  then,  if,  in  religion, 
we  have  some  of  the  same  kind.      Abp.  Seeker. 

C30.)  2.  In  a  sacrament,  the  outward  and  visi- 
ble sign  must  denote  "an  inward  and  spiritual 
\J  grace  given  unto  us  :"  that  is,  some  favour  freely 
\  bestowed  on  us  from  heaven  ;  by  which  our  in- 
ward and  spiritual  condition,  the  state  of  our  souls, 
is  made  better.  Most  of  the  significative  actions, 
that  we  use  in  religion,  express  only  our  duty  to 
God.  Thus  kneeling  in  prayer  is  used  to  shew 
our  reverence  towards  him  to  Avhom  we  pray. 
And  signing  a  child  with  the  cross,  after  it  is  bap- 
tized, declares  our  obligation  not  to  be  ashamed  of 
the  cross  of  Christ.  But  a  sacrament  besides 
expressing,  on  our  part,  duty  to  God,  expresses, 
on  his  part,  some  grace  or  favour  towards  us. 

Abp.  Seeker. 

(31.)  3.  In  order  to  entitle  any  thing  to  the  name 
of  Sacrament,  a  further  requisite  is,  that  it  be  "  or- 
dained by  Christ  himself."  We  may  indeed  use, 
on  the  foot  of  human  authority  alone,  actions,  that 


Ansv)er.  Two  ;  the  outward  visible  sign, 
and  the  inward  spiritual  grace. 

Question.  What  is  the  outward  visible 
sign  or  form  in  Baptism?  (34.) 

Answer.  Water;  wherein  the  person  is 
baptized,  (35.)  In  the  name  of  the  Father^ 
and  of  the  Son,  and  of  the  Holy  Ghost. 

set  forth  either  our  sense  of  any  duty,  or  our  belief 
in  God's  grace.  For  it  is  ceriainly  as  lawful  to  ex- 
press a  good  meaning  by  any  other  proper  sign  as 
by  words.  But  then,  such  marks  as  these,  which 
we  commonly  call  ceremonies,  as  they  are  taken 
up  at  pleasure,  may  be  laid  aside  again  at  pleasure  ; 
and  ought  to  be  laid  aside,  whenever  they  grow 
too  numerous,  or  abuses  are  made  of  them,  which 
cannot  easily  be  reformed  :  and  this  hath  frequent- 
ly been  the  case.  But  sacraments  are  of  perpetual 
obligation;  for  they  stand  on  the  authority  of 
Christ;  who  hath  certainly  appointed  nothing  to 
be  for  ever  observed  in  his  Church,  but  what  he 
saw  would  be  for  ever  useful.  Abp.  Seeker. 

(32.)  Nor  doth  every  appointment  of  Christ, 
though  it  be  of  perpetual  obligation,  deserve  the 
name  of  a  sacrament,  but  those,  and  no  other, 
which  are,  4.  not  only  signs  of  grace,  but  "means" 
also,  "  whereby  we  receive  the  same."  None  but 
our  blessed  Lord  could  appoint  such  means  :  and 
which  of  his  ordinances  should  be  such,  and  which 
not,  none  but  himself  could  determine.  From  his 
word  therefore  we  are  to  learn  it :  and  then,  as  we 
hope  to  attain  the  end,  we  must  use  the  means. 
But  when  it  is  said,  that  the  sacraments  are  means 
of  grace  ;  we  are  not  to  understand,  either  that  the 
performance  of  the  mere  outward  action  doth,  by 
its  own  virtue,  produce  a  spiritual  effect  in  us;  or 
that  God  hath  annexed  any  such  effect  to  that 
alone  :  but  that  he  will  accompany  the  action  with 
his  blessing,  provided  it  be  done  as  it  ought;  with 
those  qualifications  which  he  requires.  And  there- 
fore, unless  we  fulfil  the  condition,  we  must  not 
expect  the  benefit. 

Further  ;  calling  the  sacraments,  means  of  grace, 
doth  not  signify  them  to  be  means  by  which  we 
merit  grace  :  for  nothing  but  the  sufierings  of  our 
blessed  Saviour  can  do  that  for  ijs,  by  which  what 
he  hath  merited  is  conveyed  to  us. 

Nor  yet  are  they  the  only  means  of  conveying 
grace:  for  reading,  and  hearing,  and  meditating 
upon  the  word  of  God,  are  part  of  the  things  which 
he  hath  appointed  for  this  end  :  and  prayer  is  ano- 
ther part,  accompanied  with  an  express  promise, 
that,  if  we  "ask,  we  shall  receive."  John  xvi,  24. 
But  these,  not  being  such  actions  as  figure  out  and 
represent  the  benefits  which  they  derive  to  us, 
though  they  are  means  of  grace,  are  not  signs  of 
it ;  and  therefore  do  not  come  under  the  notion  of 
sacraments.  Abp.  Seeker. 


446 


A  CATECHISM. 


Question.  What  is  the  inward  and  spiri- 
tual grace  ? 

(33.)  But,  5.  A  sacrament  is  not  onlv  a  sign  or 
representation  of  some  heavenly  favour,  and  a 
means  Avhercby  we  receive  it,  but  also  "a  pledge 
to  assure  us  thereof."  Not  that  any  thing  can  give 
us  a  greater  assurance,  in  point  of  reason,  of  any 
blessia'^  from  God,  than  his  bare  promise  can  do  : 
but  tha  t  such  observances,  appointed  in  token  ot 
his  protaises,  effect  our  imaginations  with  a  stron- 
jfer  sense  of  them ;  and  make  a  deeper  and  more 
lasting,  and  therefore  more  useful,  impression  on 
our  minds.  For  this  cause,  in  all  nations  of  the 
world,  representations  by  action  have  ever  been 
used,  as  well  as  words,  upon  solemn  occasions  : 
especially  upon  entering  into  and  renewing  treaties 
and  covenants  with  each  other.  And  therefore,  in 
condescension  to  a  practice,  which,  being  so  uni- 
versal among  men.  appears  to  be  founded  in  the 
nature  of  man  ;  Gof^  ^atli  graciously  added  to  his 
covenant  also  the  suicmnity  of  certain  outward  in- 
structive performances :  by  which  he  declares  to 
us,  that  as  surely  as  our  bodies  are  washed  by 
water,  and  nourished  by  bread  broken  and  wine 
poured  forth  and  received ;  so  surely  are  our  souls 
purified  from  sin  by  the  baptism  of  repentance  ; 
and  strengthened  in  all  goodness;,  by  partaking  of 
that  mercy,  which  the  wounding  of  the  body  of 
Christ,  and  the  shedding  of  his  blood,  hath  ob- 
tained for  us.  And  thus  these  religious  actions, 
so  far  as  they  are  performed  by  God's  minister,  in 
pursuance  of  his  appointment,  are  an  earnest  or 
pledge  on  his  part,  which  was  one  ancient  signifi- 
cation of  the  word  sacrament ;  and  so  far  as  we 
join  in  them,  they  are  an  obligation,  binding  like 
an  oath,  on  our  part:  which  was  the  other  primi- 
tive meaning  of  the  word.  Abp.  Seeker. 

(34.)  Baptism  is  the  sacrament  of  our  new  and 
spiritual  birth,  (John  iii.  4,  5 ;)  the  seal  of  our  adop- 
tion, (Rom.  iv.  11;)  and  the  solemn  means  of  our 
admission  into  the  communion  of  the  Christian 
Church/  Acts  ii.  41.  By  the  outward  washing 
whereot,  our  inward  washing  from  our  sins  by  the 
blood  and  Spirit  of  Christ  is  both  clearly  exhibited, 
and  certainly  sealed  to  us.jf  Acts  ii.  38,  39;  Tit.  iii. 
5.     Compare  Heb.  ix.  13,  14. 

The  necessary  parts  of  this  sacrament  are  water 
and  the  word  :  the  one  to  represent  our  spiritual 
washing  and  cleansing  by  the  blood  of  Christ ;  the 
other  to  declare  the  faith,  into  which  we  are  bap- 
tized, and  by  which  we  hope  to  be  saved  ;  name- 
ly, of  God  "the  Father,  the  Son,  and  the  Holy 
Ghost."  Abp.  Wake. 

(35.)  The  element  of  water  is  a  part  of  this  sa- 
crament, of  divine  institution  ;  and  was  designed 
to  signify  our  spiritual  cleansing  by  Christ's  blood  : 
that,  as  our  bodies  are  washed  with,  and  cleansed 


Answer.  A  death  unto  sin,  (36.)  and  a 
new  birth  unto  righteousness  :    For  being 

from  their  pollution  by,  water ;  so  are  our  souls  pu- 
rified from  sin  by  the  blood  of  Christ.  And  for 
both  these  reasons  it  is  a  necessary  and  immutable 
part  of  this  holy  sacrament.  Abp.  Wake. 

The  element  of  water  was  doubtless  appointed, 
with  the  view  of  its  being  figurative  of  the  inward 
cleansing,  intended  to  be  attached  to  the  due  ob- 
servance of  the  ordinance.     The  form  of  words 
recited  in  the  answer,  and  grounded  on  our  Lord's 
commission  to  his  disciples  in  his  last  interview    ^ 
with  them  as  recorded  in  the  concluding  verses  of  • 
the  Gospel  of  St.  Matthew,  are  a  strong  confirma- 
tion of  the  divinity  of  the  Son  and  of  the  Holy  •/ 
Ghost.     Accordingly  some    of  those   who   reject  /  / 
these  doctrines,  avoid  the  use  of  the  words  in  the 
administering  of  baptism,  pronouncing  it  to  be  "in 
the  name  of  the  Lord  Jesus,"  or  .''in  the  name  of 
Jesus  Christ."     Now    although  these  phrases  are 
found  connected  with  baptism,  the  first  of  them  in       i 
the  eighth  chapter  of  Acts ;  and  the  other  in  the 
second  chapter  of  the  same  book  ;  yet  in  each  of 
the  places,  the  words  were  spoken,  not  in  the  way 
of  the  delivery  of  a  form,  but  simply  to  express  the 
idea,  that  the  contemplated  baptism  was  that  attach- 
ed to  an  initiation  into  the  Church  of  Christ ;  being 
not  John's,  orany  other  person's  baptism.  The  words 
found  in  St.  Matthew,  were  delivered  as  a  prescribed 
form  :  And  their  importance  as  such,  is  certainly 
much  enhanced  by  the  crisis  of  the  delivery  of  them. 

Accordingly  it  may  be  well  to  notify,  as  to  any 
who,  from  what  are  called  Unitarian  principles, 
profess  to  baptize  without  declaring  it  to  be  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost ;  that  such  an  act  is  not  admitted  to 
be  baptism,  by  our  Church  ;  because  she  dares  not 
to  dispense  with  a  form,  embodied  with  the  com- 
mission to  baptize.  But  if  the  act  have  been  per- 
formed in  that  sacred  name,  and  with  the  use  of 
the  element  of  water  ;  although  by  one  not  owned 
among  us  as  a  duly  ordained  minister  ;  our  Church 
disapproves  of  the  last  mentioned  circumstance, 
but  does  not  require  us  to  repeat  the  act ;  or  rather 
she  discourages  us  from  doiig  so.     Bp.  White.       /V 

(36.)  By  dying  unto  sin,  which  is  the  great 
benefit  conferred  by  baptism,  in  Scripture  language 
is  understood,  that  baptism  does  free  us  from  the 
guilt  and  punishment  of  sin,  and  confers  good  dis- 
positions and  tendencies  to  live  better  for  the  future. 

Dr.  IljjphoUs. 

The  phrase  refers  to  the  old  custom  of  "  bap- 
tizing" by  dipping:  though  the  precise  manner,  in 
which  water  shall  be  applied  in  baptism,  Scripture 
hath  not  determined.  For  the  word,  "baptize," 
means  only  to  wash :  wiiether  that  be  done  by 
plunging  a  thing  under  water,  or  pouring  the  water 


A  CATECHISM. 


447 


'/ 


by  nature  born  in  sin,  (37.)  and  the  children 
of  wrath,  we  are  hereby  made  the  children 
of  f^race. 

upon  jt.  The  former  of  these,  burying,  as  it  were, 
the  person  baptized,  in  the  water,  and  raising  him 
out  of  it  again,  without  question  was  anciently  the 
more  usual  method:  on  account  of  which,  St.  Paul 
speaks  of  baptism,  as  representing  both  the  death, 
and  burial,  and  resurrection  of  Christ,  and  what  is 
grounded  on  them,  our  being  "dead  and  buried  to 
sin;"  renouncing  it,  and  being  acquitted  of  it ;  and 
our  rising  again,  to  "  walk  in  newness  of  life," 
(Rom.  vi.  4.  11;  Col.  ii.  12;)  being  both  obliged 
and  enabled  to  practise,  for  the  future,  every  duty 
of  piety  and  virtue.  But  still  the  other  manner  of 
washing,  by  the  pouring  or  sprinkling  of  water, 
sufficiently  expresses  the  same  two  thing;;  our 
being  by  this  ordinance  purified  from  the  guilt  of 
sin,  and  bound  and  qualified  to  keep  ourselves  pure 
from  the  defilement  of  it.  Besides,  it  very  natural- 
ly represents  that  "sprinkling  of  the  blood  of  Jesus 
Christ,"  (1  Pet.  i.  2;)  to  which  our  salvation  is 
owing.  And  the  use  of  it  seems  not  only  to  be 
foretold  by  the  prophet  Isaiah,  speaking  of  our  Sa- 
viour, "  He  shall  sprinkle  many  nations,"  (Isaiah 
lii.  15;)  that  is,  many  shall  receive  his  baptism; 
and  by  the  prophet  Ezekiel,  "  Then  will  I  sprinkle 
clean  water  upon  you,  and  ye  shall  be  clean," 
(Ezek,  xxxvi.  25:)  but  to  be  had  in  view  also  by 
the  apostle,  where  he  speaks  of  "having  our  hearts 
sprinkled  from  au  evil  conscience,  and  our  bodies 
washed  with  pure  wateri*  Heb.  x.  22.  And  though 
It  was  less  frequently  used  in  the  first  ages,  it  must 
almost  of  necessity  have  been  sometimes  used :  for 
instance,  when  baptism  was  administered,  as  we 
read  in  the  Acts  it  was,  to  several  thousands  at 
once,  (Acts  ii.  41;)  when  it  was  administered  on 
a  sudden  in  private  houses,  as  we  find  it,  in  the 
same  books,  to  the  jailer  and  all  his  family,  the 
very  night  in  which  they  were  converted,  (Acts 
xvi.  33;)  or  when  sick  persons  received  it ;  in  which 
last  case,  the  present  method  was  always  taken, 
because  the  other,  of  dipping  them,  might  have 
been  dangerous.  And  from  the  same  apprehen- 
sion of  danger  in  these  colder  countries,  pouring 
the  water  is  allowed,  even  when  the  person  bap- 
tized is  in  health.  And  the  particular  manner  be- 
ing left  at  liberty,  that  is  now  universally  chosen, 
which  is  looked  on  as  safer :  because  were  there 
more  to  be  said  for  the  other,  than  there  is  ;  God 
'"will.^ave  mercy,  and  not  sacrifice.*"  Hos.  vi.  6; 
Matt.  ix.  13  ;  xii.  7.  Abp.  Seeker. 

(37.)  All  men  are  by  nature  born  in  sin,  ever 
smce  that  by  the  transgression  of  our  first  parents 
sm  entered  into  the  world,  (Ps.  Ii.  5;  Rom.  v. 
12;)  nor  was  ever  any  exempt  from  this  unhappy 
state,  but  he  only,  who  knew  no  sin,  the  Lord 


Question.  What  is  required  of  persons  to 
be  baptized  ?  (38.) 

Ansioer.  Repentance,  wiiereby  they  for- 

Jesus  Christ.  And  being,  "born  in  sin,"  all  men 
must  of  necessity  be  also  "children  of  wrath," 
(Eph.  ii.  3:)  seeing  all  sin  is  both  hateful  to  God 
and  worthy  of  punishment.  But  those  who  are 
baptized  are  thereby  made  "  children  of  grace,"  as 
by  baptism  they  are  taken  into  covenant  with  God  ; 
are  regenerated  by  the  Holy  Spirit;  are  sanctified 
and  cleansed  from  their  sins  by  the  blood  of  Clirist ; 
are  entitled  to  God's  favour  ;  and  made  heirs  of  his 
heavenly  kingdom:  so  that  should  they  die,  before 
they  commit  any  actual  sin,  we  are  assured  by 
God's  word,  that  they  shall  certainly  be  saved.  Mark 
xvi.  16;  Acts  ii.  38,  39;  xxii.  16;  Gal.  iii.  27; 
Eph.  ii.  4,  5 ;  v.  26  ;  Tit.  iii.  5 ;  1  Pet.  iii.  21. 

But,  though  all  persons  are  by  baptism  put  into 
a  state  of  salvation,  and  become  children  of  grace; 
those  only  continue  in  this  state,  and  hold  fast  their 
right  to  those  benefits,  who  take  care  to  live  accord- 
ing to  the  Gospel  of  Christ ;  and  to  fulfiUhose  pro- 
mises, which  either  themselves  made,  or  which 
were  by  others  made  in  their  name,  and  on  their 
behalf,  at  their  baptism.  Abp.  Wake.  By  being 
"  made  children  of  grace  "  we  understand  that  by 
baptism,  as  an  initiatory  rite,  we  enter  into  cove- 
nant with  God  ;  are  members  of  Christ's  mystical 
body,  the  Church  ;  are  partakers  of  all  his  gracious 
promises  ;  and  also  do  thereby  receive  sufficient 
strength  to  enable  us  to  perform  the  precepts  of  the 
Gospel,  For,  1.  this  is  the  federal  rite,  by  which 
we  are  initiated  into  the  Christian  body  or  society, 
(Rom,  vi.  3;  Matt,  xxviii.  19;)  and  by  which, 
from  strangers  and  aliens  to  God,  we  become  mem- 
bers of  the  family  of  Christ,  (Eph.  i.  22.  23  ;  v. 
23;)  and  enter  into  the  communion  of  the  saints. 
Heb.  xii,  22,  23.  Hereby  we  are  freed  from  the 
empire  of  the  devil  and  the  society  of  wicked  men  : 
we  are  listed  under  Christ's  banner,  and  are  made 
denizens  of  his  kingdom;  are  fellow  subjects  with 
all  the  great  apostles  and  glorious  martyrs  in 
Christ's  kingdom  ;  and  have  a  title  to  all  his  glori- 
ous promises,  (Mark  xvi.  16,)  if  we  square  our 
lives  according  to  his  laws.  Secondly,  by  baptism 
we  have  sufficient  strength  afforded  us,  to  practise 
the  rules  of  the  Gospel,  by  the  grace  of  God's  Holy 
Spirit  then  conveyed  unto  us,  working  in  us.  This 
is  clear  from  many  passages  of  Scripture,  such  as 
John  iii.  5;  Tit.  iii.  5;  Rom.  vi,  6,  7.  By  all 
which  it  is  plain,  that  by  baptism  we  do  receive 
the  advantage  and  assistance  of  God's  Holy 
Spirit,  to  enable  us  to  encounter  all  the  wiles  and 
malice  of  the  devil,  and  the  temptations  of  the 
world  ;  and  have  courage  afforded  us  manfully  to 
discharge  our  duty,  whatever  difficulties  and  dangeis 
beset  us  in  the  performance  of  it.   Dr.  Nicholls. 


t 


448 


A  CATECHISM 


sake  sin  ;  (39.)  and  Faith,  whereby  they 
steadfastly  believe  (40.)  the  promises  of  God 
made  to  tliem  in  that  Sacrament. 

Qi/esiio7i.  Why  then  are  Infants  baptiz- 
ed, (41.)  wlien  by  reason  of  their  tender  age 
they  cannot  perform  them  I 

Ans^cer.  Because  they  promise  them  both 

(3S.)  The  mere  outward  act  of  being  baptized  is, 
as  St.  Peter,  in  the  words  already  mentioned,  very 
truly  expresses  it,  the  mere  "  puttine:  away  of  the 
filth  of  the  flesl)  ;"  unless  it  be  made  effectual  to 
save  us,  as  he  teaches  in  the  same  place  it  must 
by  "  the  answer  of  a  good  conscience  towards 
God,"  (1  Pet.  iii.  21;)  that  is,  by  tlie  sincere  stipu- 
lation and  cnijagement  of  "repentance,  whereby 
we  forsake  sin  ;  and  faith,  whereby  we  believe  the 
promises  of  God,  made  to  us  in  that  sacrament." 
For  it  is  impossible  that  he  should  forgive  us  our 
past  sins,  unless  we  are  sorry  for,  and  resolved  to 
quit  them:  and  it  is  as  impossible  that  we  should 
quit  them  effectually,  unless  a  firm  persuasion  of 
his  helping  and  rewarding  us  excite  and  support 
our  endeavours.  These  two  things  therefore  we 
see  our  Catechism  mentions  as  necessary,  in  an- 
swer to  the  question,  "  What  is  required  of  per- 
sons to  be  baptized  ?"  Abp.  Seeker. 

(39.^  The  first  qualification  for  baptism  is  re- 
pentance. For  every  person,  in  order  to  be  bap- 
tized, must  engage  to  forsake  every  known  sin, 
however  near  and  dear  to  him,  (Acts  ii.  38.  41 ; 
James  ii.  10 :)  to  suffer  no  vicious  habit  to  remain 
within  him,  (Rom.  vi.  6  :)  or  any  thing  else  that  is 
contrary  to  the  commands  of  his  blessed  Lord, 
whose  religion  he  doth  then  solemnly  espouse,  re- 
solving wholly  to  give  himself  up  to  his  directions. 

Dr.  Nicholls. 

(40.)  The  second  qualification  is  faith  :  and  that 
is  to  believe  all  that  God  has  expressly  revealed  to 
us  by  his  holy  word,/  Acts  viii.  37.  And  upon  this 
account  it  is,  that  the  Church  has  all  along  required 
of  persons  to  be  baptized,  to  give  an  assent  to  all 
the  articles  of  the  Christian  faith,  contained  in  the 
Creed,  at  the  time  of  their  baptism. 

Dr.  AicJiolls. 

(41.)  There  is  an  objection  against  faith  and  re- 
pentance being  qualifications  for  baptism  ;  for  we 
allow  children  to  be  baptized,  and  yet  it  is  very 
plain,  that  they  neither  believe  nor  repent.  To 
this  we  answer,  that  the  sureties  of  the  children 
promise,  that  they  shall  discharge  both  these  du- 
ties, when  they  come  to  a  competent  age.  And 
this  they  are  obliged  to,  though  they  do  not  actually 
consent  to  their  sureties'  promise  ;  which,  as  a 
beneficial  act,  binds  them,  as  the  acts  of  a  guardian 
for  the  good  of  his  ward  bind  such  an  orphan. 
And,  by  being  brought  into  the  Christian  covenant 
by  this  stipulation  of  their  sureties,  they  are  as 


G 


:j 


\  by  their  sureties  ;  which  promise,  when  they 
come  to   age,  themselves  ar6  bound  to  per- 
form. 1 
Question.  Why  was  the  Sacrament  of 
the  Lord's  Supper  ordained  ?  (42.) 

Arisiccr.  For  the  continual  remembrance 
of  the  sacrifice  (43.)  of  the  death  of  Christ, 

umch  obliged  to  the,  perfownance  of  the  articles  of 
it,  as  the  Jewish  children,  aa'Iio  were  admitted  by 
circumcision  into  the  Mosaical  covenant  at  eight 
days  old,  (Deut.  xix.  10,  11,  12;  Gen.  xvii.  12.) 
were  tied  up  to  perform  the  precepts  of  that  law. 

Dr.  Nicholls. 
We  are  not  to  consider  what  we  think  best,  but 
what  God  has  directed  us  to  do.  Now  God  ex- 
pressly ordered  the  children  of  the  Jews  to  be  ad- 
mitted into  covenant  v.'ith  him  at  eight  days  old. 
Gen.  xvii.  12,  13  ;  Deut.  xxix.  10,  11, 12.  Into  the 
place  of  circumcision  baptism  has  succeeded,  (Col. 
ii.  11,  12;)  as  the  Gospel  has  into  the  place  of  the 
law.  There  is  therefore  the  same  reason,  why  our 
children  should  from  the  beginning  be  admitted 
into  the  Christian,  as  why  the  Jews'  children 
should  have  been  entered  into  the  legal,  covenant. 
God  has  made  no  exception  in  this  particular :  our 
infants  are  as  capable  of  covenanting,  as  theirs 
were :  and,  if  God  thought  fit  to  receive  them  into 
the  legal  covenant,  and  did  not  account  the  inca- 
pacity, which  their  age  put  them  under,  any  bar  to 
hinder  them  from  circumcision  ;  neither  ought  we 
to  think  the  same  defect  any  sufficient  obstacle,  to 
keep  our  infants  from  being  baptized,  and  admitted  ^  " 
thereby  into  that  of  the  Gospel.  Abp.  Wake.  _Jri 
(42.)  As  by  the  sacrament  of  baptism  we  enter  >* 
into  the  Christian  covenant,  so  by  that  of  the 
Lord's  Supper  we  profess  our  thankful  continuance 
in  it :  and  therefore  the  first  answer  of  our  Cate- 
chism concerning  this  ordinance  tells  us,  that  it 
was  appointed  "for  the  continual  remembrance  of 
the  sacrifice  of  the  death  of  Christ,  and  of  the  bene- 
fits which  we  receive  thereby."       Abp.  Seeker. 

It  is  called  the  Lord's   Supper,  because  it  was 
both  instituted  by  our  Lord  at  supper,  and  was  de- 
signed to  succeed  into  the  place  of  the  paschal  sup-  ^ 
per  of  the  Jews.  Matt.  xvi.  26,  &,c.;  Mark  xiv.   .►/ 
22  ;  1  Cor.  xi.  23,  24,  25,  «Sic.  Abp.  Wake. 

(43.)  The  design  of  our  Saviour  in  this  institu- 
tion was  to  leave  to  his  Church  a  perpetual,  solemn, 
and  sacred  memorial  of  his  death  for  us ;  that  as 
often  as  we  come  to  the  Lord's  table,  and  there 
join  in  the  celebration  of  this  holy  sacrament,  we 
might  be  moved  by  what  is  there  done,  at  once  both 
to  call  to  our  remembrance  all  the  passages  of  his 
passion,  to  consider  him  as  there  set  forth  crucified 
before  our  eyes  ;  and  to  meditate  upon  the  love  of 
Christ  thus  dying  for  us,  and  upon  the  mighty 
benefits  and  advantages,  which  have  accrued  to  us 


A  CATECHISM. 


449 


ii^ 


(44.)  and  of  tlie  benefits  which  we  receive 
thereby. 

Question.  What  is  the  outward  part  or 
sign  of  the  Lord's  Supper  ? 

Answer.  Bread  and  Wine,  (45.)  which 
the  Lord  hatli  commanded  to  be  received. 

thereby  ;  and  to  have  our  hearts  affected  after 
a  suitable  manner  towards  him.         Abp.  Wake. 

It  is  said  to  be  '"for  a  continual  remembrance," 
because  it  is  a  remembrance,  which  is  not  to  de- 
termine after  a  certain  time,  as  that  of  the  paschal 
supper  did ;  but  is  to  continue  to  be  kept  up  by  this 
holy  sacrament,  to  the  very  end  of  the  world;  1 
Cor.  xi.  26.     Compare  Acts  i.  11;  John  xiv.  3. 

By  this  expression  it  is  also  intimated,  that  this 
sacrament  ought  not  to  be  celebrated  only  once  in 
the  year,  as  the  passover  was  ;  but  to  be  adminis- 
tered from  time  to  time,  so  as  to  keep  up  a  con- 
stant lively  remembrance  in  our  minds,  of  the  sac- 
rifice of  the  death  of  Christ.  Abp.  Wake. 

(44.)  T!ie  death  of  Christ  is  called  a  "  sacrifice," 
because  Christ,  by  his  dying,  became  an  expiatory 
sacrifice  for  the  sins  of  mankind  ;  (Heb.  ix.  12.  24. 
28;  X.  10;  1  Pet.  ii.  21,  24;  iii.  18:)  Christ  hav- 
ing taken  upon  him  our  sins,  and  died  for  them ; 
that  by  his  death  we  might  be  freed,  both  from  the 
guilt,  and  punishment,  of  them^/  Rom.  iv.  25  ;  v. 
20  ;  viii.  32  ;  2  Cor.  v.  21 ;  Col*,  i.  21,  22. 

Abp.  Wake. 

(45.)  Christ  instituted  this  sacrament  in  both 
these:  he  first  took  bread,  &c.;  and  then,  after  the 
same  manner,  he  took  the  cup,  &c.  :  see  1  Cor.  xi. 
23,  24,  25.  And  for  what  end  he  appointed  these 
outward  signs  of  this  sacrament,  the  words  of  his 
institution  plainly  shew ;  namely,  that  those,  who 
celebrate  this  sacrament,  might  eat  of  the  one,  and 
drink  of  the  other,  at  his  table.  So  that  it  is  ne- 
cessary, that  every  communicant  should  receive 
this  sacrament  in  both  kinds,  because  our  Saviour 
has  so  appointed  it.  Thus  he  gave  it  to  his  disci- 
ples, and  thus  they  received  it  at  his  handsi  1  Cor. 
xi.  27,  28,  29.  And  it  is  certain  that  the  apos- 
tles gave  the  cup  to  the  lay  communicants  in  their 
Churches:  or  else  St.  Paul  would  never  have  ar- 
gued with  the  Corinthians  against  communicating 
with  idolaters,  as  he  does,  (1  Cor.  x.  15,  &c.:)  nor 
have  spoken  of  this  sacrament,  as  he  does  in  the 
next  chapter,  (ver.  26,  27,  28.  39.)  In  every  one 
of  which  he  takes  notice  of  their  drinking  of  the 
sacramental  cup,  as  well  as  of  their  eating  of  the 
sacramental  bread.  Abp.  Wake. 

(46.7  That,  which  is  given  by  the  priest  in  this 
sacrament,  is,  as  to  its  substance,  bread  and  wine: 
as  to  its  sacramental  nature  and  signification,  it  is 
ihe  figure  or  representation  of  Christ's  body  and 
blood,  which  was  broken  and  shed  for  us.  The 
very  body  and  blood  of  Christ,  as  yet,  it  is  not. 
57 


Question.  What  is  the  inward  part  or 
thinir  signified? 

Ansioer.  The  Body  and  Blood  (46.)  of 
Christ,  which  are  spiritually  taken  (47.) 
and  received  by  the  faithful  in  the  Lord's 
Supper.  -" 

But,  being  Avith  faith  and  piety  received  by  the 
communicant,  it  becomes  to  him,  by  the  blessing  of 
God  and  the  grace  of  the  Holy  Spirit,  the  very 
body  and  blood  of  Christ;  as  it  entitles  him  to  a 
part  in  the  sacrifice  of  his  death,  and  to  the  benefits 
thereby  procured  to  all  his  faithful  and  obedient  ser- 
vants. Abp.  Wake. 

(47.)  These  words  are  intended  to  shew,  that  J 
our  Church  as  truly  believes  the  strongest  asser- 
tions of  Scripture  concerning  this  sacrament,  as  the 
Church  of  Rome  doth;  only  takes  more  care  to 
understand  them  in  the  right  meaning :  which  is, 
that  though,  in  one  sense,  all  communicants  equally 
partake  of  what  Christ  calls  his  body  and  blood, 
that  is,  the  outward  signs  of  them  ;  yet  in  a  much 
more  important  sense,  "the  faithful"  only,  the  pious 
and  virtuous  receiver,  eats  his  flesh  and  drinks  his 
blood ;  shares  in  the  life  and  strength  derived  to 
men  from  his  incarnation  and  death  ;  and  through 
faith  in  him,  becomes,  by  a  vital  union,  one  with 
him  ;  "  a  member,"  as  St.  Paul  expresses  it,  "  of 
his  flesh  and  of  his  bones,"  (Eph.  v.  30 ;)  certainly 
not  in  a  literal  sense,  which  yet  the  Romanists 
might  as  well  assert,  as  that  we  eat  his  flesh  in  a 
literal  sense  ;  but  in  a  figurative  and  sjiiritual  one. 
In  appearance,  the  sacrament  of  Christ's  death  is 
given  to  all  alike  :  but  "  verily  and  indeed,"  in  its 
beneficial  effects,  to  none  besides  the  faithful. 
Even  to  the  unworthy  communicant  he  is  present, 
as  he  is  wherever  we  meet  together  in  his  name  : 
but  in  a  better  and  most  gracious  sense,  to  the  wor- 
thy soul ;  becoming,  by  the  inward  virtue  of  his 
Spirit,  its  food  and  sustenance. 

This  real  presence  of  Christ  in  the  sacrament, 
his  Church  hath  always  believed.  But  the  mon- 
strous notion  of  his  bodily  presence  Avas  started 
700  years  after  his  death  :  and  arose  chiefly  from 
the  indiscretion  of  preachers  and  writers  of  warm 
imaginations,  who,  instead  of  explaining  judicious- 
ly the  lofty  figures  of  Scripture  language,  heighten- 
ed them,  and  went  beyond  them :  till  both  it  and 
they  had  their  meaning  mistaken  most  astonish- 
ingly. And  when  once  an  opinion  had  taken  root, 
that  seemed  to  exalt  the  holy  sacrament  so  much, 
it  easily  grew  and  spread  ;  and  the  more  for  its  won- 
derful absurdity,  in  those  ignorant  and  superstitious 
ages :  till  at  length,  five  hundred  years  ago,  and 
twelve  hundred  years  after  our  Saviour's  birth,  it 
was  established  for  a  Gospel-truth  by  the  pretended 
authority  of  the  Romish  Church.  And  even  this 
1  had  been  tolerable  in  comparison,  if  they  had  not 


450 


A  CATECHISM. 


Question.  What  are  the  benefits  whereof 
we  are  part.ilcers  thereby? 

A7iswe7\  Thestrfencrtheiiinofnnd refreshing 
of  our  souls  (48  )  by  the  Body  and  Blood  of 
Christ,  as  our  bodies  are  by  the  bread  and  wine. 

QacsHoii.  What  is  required  of  those  who 
come  to  the  Lord's  Supper  1  (49.) 

added  idoliUrous  practice  to  erroneous  belief:  wor- 
sliippiii^,  on  their  knees,  a  bit  of  bread  for  the  Son 
of  GoJ.  Nor  are  tliey  content  to  do  this  ihera- 
si'lve?,  but  with  most  unchristian  cruelty,  curse  and 
murder  those,  who  refuse  it. 

It  is  true,  we  also  kneel  at  the  Sacrament  as  they 
do:  but  for  a  very  different  purpose:  not  to  ac- 
knowledge '-any  corporal  presence  of  Christ's  natu- 
ral flesh  and  blood ;"  as  our  Church,  to  prevent  all 
possibility  of  niisconstruction,  expressly  declares; 
addinir,  that  "lusbo^ly  is  in  heaven,  and  not  here:" 
Imt  to  worship  him  who  is  every  where  present, 
tiie  invisible  God.  And  this  posture  of  kneeling 
wc  by  no  means  look  upon,  as  in  itself  necessary  : 
but  as  a  very  becotning  appointment;  and  very  fit 
to  accompany  the  prayers  and  praises,  which  we 
offer  up  at  tUe  instant  of  receiving;  and  to  express 
that  inward  spirit  of  piety  and  humility,  on  Avhich 
our  partaking  worthily  of  this  ordinance,  and  re- 
ceiving benefit  from  it,  depend.        Abp.  Seeker. 

(4S.)  The  receiving  of  this  holy  Sacrament 
strengthens  our  souls,  as  it  adds  a  new  confirma- 
tion to  us,  every  time  we  receive  it,  of  God's  mercy 
towards  us,  through  the  sacrifice  o{  Jesu's  Christ ; 
and  thereby  fortifies  and  corroborates  us,  more 
and.  more,  both  in  the  discharge  of  our  duty;  and 
in  the  resistance  of  all  sucli  temptations,  as  may 
be  likely  to  draw,  us  away  from  it. 

Besides  which,  being  thus  secured  of  a  part  in 
Christ's  sacrifice  for  us,  we  are  thereby  fortified 
against  all  doubts  and  fears  of  our  salvaiion  :  are 
confirmeJ  against  the  apprehension  of  any  present 
dangers,  or  sufferings,  for  righteousness'  sake, 
w^hicli  we  shall  "  reckon  not  worthy  to  be  compared 
with  the  glory  that  shall  be  revealed  in  us :"  and 
finally  are  strengthened  against  the  fear  of  death 
itself,  which  we  are  hereby  taught  to  look  upon  as 
a  passage  only  to  a  most  blessed  and  everlasting 
life.  Abp.  Wake. 

(49.)  What  qualifications  and  dispositions  are 
required  of  them  who  come  to  the  Lord's  Supper, 
the  Scripture  hath  not  particularly  expressed  :  for 
they  are  easily  collected  from  the  nature  of  this  or- 
dinance. But  our  Catechism,  in  its  fifth  and  last 
answer  concerning  it,  hath  reduced  them  very  justly 
to  three :  repentance,  faith,  and  charity. 

Abp.  Seeker. 
Let  us  not  leave  the  consideration  of  the  ordi- 
nance of  the  Lord's  Supper,  without  charging  our 
consciences  with  the  duty  of  an  attendance  oa  it. 


Ansicer.  To  examine  themselves,  whe- 
ther they  repent  them  truly  of  their  former 
sins,  steadfastly  purposing  to  lead  a  new 
life  ;  have  a  lively  faith  in  God's  mercy, 
tlirough  Christ,  with  a  thankful  remem- 
brance of  his  death  ;  and  be  in  charity  with 
all  men. 

The  time  will  not  permit  an  entering  into  the  pleas 
of  neglect,  of  those  who  entertain  no  doubt  of  the. 
divine  appointment  of  the  ordinance.  The  most 
common  plea  is  unfitness.  If  under  this  term  be 
understood  imperfection  and  weakness,  it  was  for 
the  remedy  of  these,  that  the  institution  was  de- 
signed. But  if  there  be  meant  the  living  in  habit- 
ual and  known  sin ;  it  becomes  the  party  to  be 
aware,  that  if  this  be  a  disqualification  for  the  com- 
munion of  the  faithful  on  earth,  it  must  be  so,  for 
the  society  of  just  men  made  perfect  in  heaven. 
The  alarmingtendency  of  the  plea  is  the  most  of  all 
conspicuous,  when  it  is  confined  to  the  acknow- 
ledgement, that  the  party  is  in  a  state  of  wrath  and 
enmity.  Such  an  acknowledgement  is  olten 
made  ;  without  its  being  perceived,  that  the  dis- 
qualification effects  not  merely  this  duty  in  jjarti- 
cular,  but  that  of  prayer  generallv.  For  we  cannot 
put  up  the  short  prayer  enjoined  for  daily  use. 
without  consent  to  the  dependence  of  the  forgive- 
ness of  ourselves  by  the  father  of  mercies,  on  the  1 
like  being  extended  by  us  to  our  fellow  sinners. 

With  some  there  is  restraint  from  the  Lord's 
Table,  in  a  consideration  which  we  cannot  but  re- 
spect, while  we  fault  the  omission  which  it  occa- 
sions. I  allude  to  persons,  who  neither  doubt  of 
their  Christian  .obligation?,  nor  are  afraid  or  asham- 
ed to  avow  them  before  the  world  ;  but  who  shrink 
back  from  the  making  of  a  profession,  the  sanctity 
of  which  they  may  not  sustain  in  future  life.  Now 
these  are  eminently  the  persons,  who  will  find  the 
benefit  of  binding  themselves  by  this  tie,  to  the 
great  captain  of  their  salvation,  for  the  obtaining  of 
his  crace  to  secure  them  against  all  sin :  at  the 
same  time  distinguishing  betw^n  what  deserves 
the  name,  and  what  is  in  the  bounds  of  Christian 
libertv.  And  it  should  further  be  considered  by  them 
that  if  they  were  to  act  consistently  with  their  errone- 
ous principle;  it  would  hinder  from  all  attendance 
on  the  public  worship  of  God,  and  even  from  all 
conversation  advocating  his  perfections  :  because 
any  thing  of  this  sort  operates  rather  to  the' injury 
than  to  the  increase  of  religion  ;  if,  while  we  thus 
confess  him  with  our  lips,  we  should  be  fajj^  deny- 
ing him  in  our  works.  ^^ 

Many  an  ill  informed  conscience  has  revolted  a 
what  is  said  in  the  eleventh  chapter  of  the  first 
epistle  to  the  Corinthians,  "  He  that  eateth  and 
drinketh  unworthily,  eateth  and  drinketh  damna- 
tion to  himself."     There  are  frequently  misunder- 


A  CATECHISM. 


451 


^  The  Minister  of  every  Parish  (50.)  shall  diligenthj,  upon  Sundays  and  Holy  Days, 
or  on  some  other  conveiiient  orxasions.,  openly  in  the  Church,  instruct  or  exa?7iine  so 
many  Children  of  his  Parish,  sent  unto  him,  as  he  shall  think  convenietit,  in  some 
part  of  this  Catechism. 

1"  And  all  Fathers,  Blothcrs,  Masters,  and  Mistresses  (51.)  shall  cause  their  Childreii, 
Servants,  and  Apprentices,  laho  have  not  learned  their  Catechism,  to  come  to  the 
Church  at  the  time  appointed,  aiid  obediently  to  hear  a7id  to  be  ordered  by  the  Minis- 
ter, until  such  time  as  they  have  learned  all  that  is  here  appointed  for  them  to  learn. 

So  soon  as  Children  are  come  to  a  competent  age,  (52.)  and  can  say  the  Creed,  the 
Lord''s  Prayer,  and  the  Ten  Coynmandtnents,  and  can  answer  to  the  other  questions 
of  this  short  Catechism,  they  shall  be  brought  to  the  Bishop. 

And  whensoever  the  Bishop  shall  give  knowledge  for  Children  to  be  brought  unto  him 
for  their  Confirmation,  the  Minister  of  every  Parish  (53.)  shall  either  bring,  or  send 
in  writing,  with  his  hand  subscribed  thereunto,  the  Names  of  all  such  Persons  with- 
in his  Parish,  as  he  shall  think  fit  to  be  presented  to  the  Bishop  to  be  confirmed. 


IF 


1 


stood  the  two  words  as  used  in  tins  place,  "un- 
worthily "  and  "  damnation ;"  which  however  may 
be  made  clear,  by  other  expressions  in  the  passage. 
The  "eating  and  drinking  imworthily  ;"  or  in 
a  manner  unworthy  of  the  occasion,  was  the  eat- 
ing and  drinking  as  at  an  ordinary  meak  And 
this  is  what  is  called  "  the  not  discerning  of  the 
Lord's  body,"  that  is  the  not  noting  of  the  differ- 
ence between  the  appointed  sign  of  it  and  common 
food. 

It  is  the  more  surprising,  that  there  should  be  so 
often  mistaken  the  sense  of  the  word  "unworthi- 
ly," as  it  is  utterly  inconsistent  with  humility  in 
the  best  of  Christians,  to  suppose  themselves  wor- 
thy of  the  benefits  assured  to  them  in  the  Lord's 
Supper.  But  let  the  idea  of  worthiness  be  trans- 
ferred from  the  person,  to  the  demeanofir  during 
the  celebration;  and  understood  as  expressing  no 
more  than  its  suitableness,  to  the  occasion;  and 
immediately  a  different  sense  is  visible  on  the 
passage.  That  this  is  the  true  sense  the  connec- 
tion shows. 

The  "damnation^'  that  is  the  condemnation  or 
judgment  spoken  of,  is  the  being  subjected  to  cer- 
tain temporal  punishijprent,  by  which  God,  in  the 
infancy  of  liis  ClTurch,  vindicated  the  sanctitv  of 
this  sacred  rite.  For  that  reference  is  had  not  to 
judgment  in  another  world,  but  to  temporal  pun- 
ishment in  this,  appears  from  what  is  said,  "for 
this  cause  many  are  weak  and  sickly  among  you, 
and  many  sleep:"  A"nd  "we  are  chastened  of  the 
Lord  that  we  should  not  be  condemned  with  the 
world."  In  short,  the  precise  fault  of  the  Corin- 
thians i&  avoided,  by  the  merely  recollecting  with 
rever^J^p,  that  the  bread  and  wine  which  are  the 
objects  of  our  senses,  are  representations  of  the 
body  and  blood  of  Christ,  which  were  offered  as  a 
sacrifice  for  our  sins.  Doubtless  in  addition  to 
recollections,  the  occasion  should  be  an  excitement 
of  pious  affections  and  holy  resolution,  But  the 
obligation  to  this,  is   the  result  of  the  nature  of 


the  subject  generally;  and  not  of  the  particular 
handling  of  it,  in  the  said  passage  to  the  Corin- 
thians. 

To  bring  the  Avhole  matter  to  a  single  point,  we 
may  fairly  rest  it  on  this  ground.  Has  the  ordinance 
in  question  been  instituted  by  the  divine  author  of 
our  religion  1  If  the  question  be  answered  in  the 
negative,  it  bars  all  further  inquiry.  But  if  the  af- 
firmative'be  the  correct  decision — and  I  address 
myself  to  those  who  are  convinced  of  this^lhere 
can  be  no  state  of  mind  which  should  exclude  us 
from  the  celebration  of  it,  except  such  as  we  ought 
to  be  afraid  to  live  or  to  die  in.  Accordingly  they 
to  whom  this  applies,  are  thus  particularly  address- 
ed in  one  of  the  exhortations  of  our  Church — 
"  Wherefore  do  ye  not  repent  and  amend  ?"  As 
for  those  who  are  not  conscious  that  they  are  liv- 
ing in  any  course  of  conduct,  Avhich  blasts  their 
hopes  of  happiness  hereafter ;  they  are  now  earnestly 
entreated  to  conform  to  this  appointed  profession 
of  Christianity  ;  which,  as  was  said  in  the  begin- 
ning, must  be  imperfect  at  the  best  in  any  other 
form.  Bp.  White. 

(50.)  The  early  Fathers  insist  much  upon  the 
importance  and  necessity  of  catechizing :  and  the 
extreme  care  that  was  taken  in  the  primitive 
Church  to  instruct  the  catechumens  in  the  princi- 
ples of  Christianity  is  generally  known.  Its  bene- 
ficial effects  were  as  generally  experienced.  It 
was  principally  by  catechizing  that  the  religion  of 
Jesus,  as  Hegesippus  observes,  was  in  a  few  years 
spread  over  the  greater  part  of  the  known  world  : 
and,  however  individuals  or  societies  may  have  dif- 
fered in  other  points,  on  the  utilitv  and  necessity 
of  catechizing  all  have  agreed:  both  ancients  and 
moderns ;  Europeans,  Asiatics,  and  Africans ; 
Greeks  and  Latins ;  Papists  and  Protestants,  Lu- 
therans and  Calvinists ;  Church  of  England  men 
and  dissenters.  Luther,  in  the  beginning  of  the 
Reformation,  wrote  two  Catechisms.  The  duty, 
which  he  prescribed  to  others,  he  likewise  perform- 


452 


A  CATECHISM. 


ed  himself ;  and  assures  us,  that  eatechizingafforded 
him  more  delight  than  any  other  ministerial  duty. 
The  same  care  was  taken  by  Calvin,  and  other 
eminent  Reformers  abroad.  Nothing  contributed 
more  to  the  enlargement  of  the  Protestant  faith, 
than  the  diligent  catechizing  of  the  reformed  di- 
vines. To  the  truth  of  this  the  Romanists  them- 
selves bear  witness.  In  their  preface  to  the  Cate- 
chism, set  forth  by  order  of  the  Council  of  Trent, 
they  complain,  that  "  The  age  is  sadly  sensible 
what  mischief  they  (the  Protestants)  have  done  the 
Church  (of  Rome)  not  only  by  their  tongues,  but 
especially  by  those  writings  called  Catechisms." 
The  council  was  sensible  that  catechizing  was  the 
mo5t  efficacious  mode  of  preserving  their  religion, 
and  therefore  they  composed  the  Roman  Cate- 
chism, which  they  enjoined  the  Priests  to  teach 
to  the  people.  Shepherd. 

(51.)  The  laws,  which  require  parents,  and  mas- 
ters and  mistresses  of  families,  to  send  their  chil- 
dren and  servants  to  be  instructed  in  the  Cate- 
chism, mean  evidently,  unless  they  make  some 
other  more  convenient  provision,  to  answer  the 
same  end.  Abp.  Seeker. 

(52.)  What  is  meant  by  "  a  competent  age  "  in 
this  rubric,  or,  as  the  title  of  the  office  expresses  it, 
"  years  of  discretion,"  the  Church  has  no  where 
defined.  Our  diocesans,  I  believe,  generally  re- 
commend, that  none  under  full  fourteen  years  of 
age  at  least  be  presented  for  confirmation.  Some 
children  arrive  at  years  of  discretion  sooner  than 
others.  Much  depends  upon  the  capacity  of  the 
child,  and  more  upon  the  mode  of  its  education. 
The  Church  requires,  that  such,  as  are  brought  to 
be  confirmed,  be  well  instructed  in  the  Catechism. 
At  their  baptism  their  sponsors  promised  for  them, 


and  they  themselves  are  now  called  upon  solemnly 
to  engage,  that  they  will  renounce  all  evil,  be- 
lieve the  Articles  of  the  Christian  faith,  and  keep 
God's  commandments.  It  is  therefore  indispensa- 
bly requisite,  that  they  understand  the  reasonable- 
ness and  propriety  of  this  renunciation,  the  truths 
of  the  Creed,  and  the  meaning  of  the.  Command- 
ments, together  with  the  use  and  import  of  prayer, 
and  of  the  two  sacraments.  Shepherd. 

(53.)  It  is  earnestly  to  be  desired,  that  the  clergy 
should  consider  seriously  the  weight  and  excellence 
of  these  directions;  and  of  what  unspeakable  ad- 
vantage it  would  be  for  the  promotion  of  Christian 
piety,  if  confirmation  were  duly  administered,  and 
none  but  such,  as  are  sufficiently  prepared,  were 
admitted  to  it.  It  is  impossible  that  the  bishops 
should  be  able  personally  to  examine  every  one 
that  is  offered,  and  to  rectify  those  disorders  which 
are  but  too  common  in  relation  to  this  most  useful 
solemnity.  They  can  only  refuse  to  admit  such, 
as  the  minister  does  not  either  bring  or  send  in  an 
account  of,  with  his  hand  subscribed  as  the  rule 
requires.  But  the  parochial  clergy  have  this  mat- 
ter almost  wholly  in  their  own  power ;  and  may 
very  easily  secure  the  due  performance  of  this  of- 
fice. Let  me  beseech  them  therefore.by  the  mer- 
cies of  God  and  the  love  of  souls,  to  take  especial 
pains  when  the  times  of  confirmation  approach  ; 
and  to  use  their  influence  with  parents  and  other 
guardians  of  children,  to  second  their  endeavours, 
that  the  persons  to  be  confirmed  may  be  sufficient- 
ly instructed  in  the  nature  of  their  baptismal  cove- 
nant ;  and  be  thoroughly  convinced  of  the  necessi- 
ty of  their  taking  it  personally  upon  themselves, 
and  of  the  obligations  they  lie  under  to  lead  suita- 
ble lives  for  the  future.  Dr.  Bennet. 


(  453  ) 


THE  ORDER  OF 


CONFIRMATION, (1-) 

OR  LAYING  ON  OF  HANDS   UPON    THOSE   WHO   ARE    BAPTIZED,  AND 
COME  TO  YEARS  OF  DISCRETION.  (2.) 


\X^ 


II  Upon  the  Day  appointed,  all  that  are  to  he  then  confirmed,  being  placed  and  stand- 
ing in  order  before  the  Bishop  ;  he,  or  some  other  Minister  appointed  by  him,  shall 
read  this  preface  folloioing  :    (3.) 


(].)  Tlie  ri^ht  of  Confirmation  is  held  by  our 
Church,  as  it  is  also  represenied  by  St.  Paul,  to  be 
a  first  principle  of  the  doctrine  of  Christ.  For  the 
due  administration  of  it,  she  has  provided  a  very 
instructive  and  solemn  office,  and  enjoined  it  upon 
the  officers  to  whom  the  administration  of  it  be- 
longs, to  endeavour  that  all  her  children  have  op- 
portunity to  receive  it. 

"  Laying  on  of  hands"  was  a  ceremony  used  on 
divers  occasions  iu  the  first  years  of  Christianity. 
Upon  the  sick,  the  Apostles  laid  their  hands  when 
they  would  recover  them.  In  the  ordination  of 
any  one  to  either  of  the  three  orders  of  the  minis- 
try, imposition  of  hands  was  used.  And  some- 
times in  simple  benediction,  or  in  sending  out 
Evangelists  upon  their  work,  recourse  was  had  to 
this  ancient  and  significant  ceremony.  But  "lay- 
ing on  of  hands"  is  mentioned  with  "  baptism,"  and 
faith,  as  fundamentals  ;  that  is,  as  elementary  prin- 
ciples in  the  Christian  life.  Now  in  the  elements, 
or  first  principles  of  any  scheme  of  religion,  all  who 
would  be  proficients  therein,  are  interested.  But 
the  "  laying  on  of  hands"  in  ordinations,  or  in  bene- 
dictions, or  in  healing  the  sick,  concerned  but  a 
few,  and  those  exclusively.  There  must  therefore 
have  been  some  occasion  of  using  this  rite,  in  which 
all  Christians  partook  of  it.  Let  us  see  if  we  can 
find,  in  the  sacred  record,  mention  of  any  such  oc- 
casion. It  is  stated  in  the  eighth  chapter  of  Acts, 
that  Philip,  one  of  the  first  Deacons,  preached  the 
Gospel  to  the  Samaritans,  and  baptized  those  by 
whom  it  was  embraced.  The  Apostles  were  then 
remaining  at  Jerusalem.  When  they  "heard  that 
Samaria  had  received  the  word  of  God,  they  sent 
unto  them  Peter  and  John  ;  who,  when  they  were 
como  crown,  prayed  for  them  that  they  might  re- 
ceive the  Holy  Ghost.  For  as  yet  he  was  fallen 
upon  none  of  them ;  only  they  were  baptized  in 
the  name  of  the  Lord  Jesus.  Then  laid  they  their 
hands  on  them  and  they  received  the  Holy  Ghost." 
We  read,  moreover,  in  the  nineteenth  chapter  of 


the  same  book,  that  when  Paul,  having  journeyed 
through  the  upper  coasts  of  Asia,  came  to  Ephesus, 
he  found  there  certain  disciples  who  had  been  bap- 
tized into  John's  baptism,  and  who  told  him,  upon 
his  asking  ihem  whether  they  had  received  the 
Holy  Ghost  since  they  believed,  that  they  had  not 
so  much  as  heard  whether  there  was  any  Holy 
Ghost.  The  great  Apostle  preached  unto  them 
Jesus,  in  whose  name  they  were  presently  baptized. 
"And  when  Paul  had  laid  his  hands  upon  ihem, 
the  Holy  Ghost  came  on  them."  Here,  then,  is  a 
proper  confirmation;  and  the  question  arises  whe- 
ther all  Christians  partook  of  this  rite  ?  From  the 
nature  of  the  thing,  and  the  testimony  and  usages 
of  the  fathers  of  the  first  centuries,  it  is  reasonable 
to  infer  that  they  did.  Of  the  gift  of  the  Spirit, 
which  it  signified,  they  all  had  need  ;  being  all  heirs 
of  that  infirmity  and  corruption  which  unfitted 
them  to  do,  or  to  think,  that  which  was  good  with- 
out the  help  ot  God.  It  was  declared  to  be  pre- 
pared for  them  all.  "  Repent,  and  be  baptized," 
said  St.  Peter  to  the  multitude,  "and  ye  shall  re- 
ceive the  Holy  Ghost ;  for  the  promise  is  to  you, 
and  to  your  children,  and  to  all  that  are  afar  ofiT, 
even  to  as  many  as  the  Lord  our  God  shall  call." 

Bp.  Dehon. 
That  confirmation  was  a  right  practised  by  the 
Apostles,  and  considered  of  perpetual  obligation  in 
the  primitive  ages  of  the  Church,  we  have  the  full- 
est testimony  of  the  earliest  and  most  authentic  ec- 
clesiastical writers.  Tertullian,  who  lived  about 
eighty  years  after  the  Apostle  St.  John,  in  a  treatise 
on  baptism,  says,  "  After  baptism,  is  the  laying  on 
of  hands ;  by  blessing  and  prayer  inviting  the  holy 
Spirit;  who  graciously  descends  from  the  Father 
upon  the  bodies  cleansed  and  blessed  by  baptism." 
St.  Cyprian  flourished  about  sixty  years  after  Ter- 
tullian. Speaking  of  the  Samaritan  converts  who 
had  been  baptized  by  St.  Philip,  and  confirmed  by 
St.  Peter  and  St.  John,  he  says,  "  The  same  thing 
is  still  the  custom  with  us.    They  who  have  been 


454 


CONFIRMATION. 


baptized  are  brought  to  the  Bishops  of  the  Church, 
that  by  our  prayers  and  the  laying  on  of  our  hands, 
they  may  obtain  the  Holy  Ghost,  and  be  perfected 
with  the  seal  of  the  Lord." — "  As  for  ti)ose,"  says 
St.  Jerome,  '"who  are  baptized  afar  oCF,  in  the  less- 
er towns,  by  Presbyters  and  Deacons,  the  Bishop 
travels  out  to  them  to  lay  hands  upon  them,  and  in- 
voke the  Holy  Spirit."  And  in  another  place  he 
demands,  "  Do  you  ask  where  this  is  written  ?  In 
the  acts  of  the  Apostles :  Although  if  there  were  no 
authority  of  Scripture  for  it,  the  consent  of  the 
•whole  world  Id  this  particular,  has  the  force  of  a 
command." 

It  would  be  easy  to  multiply  authorities.  "We 
have  in  fact  the  consent  of  the  whole  Christian 
world  to  the  authority  of  this  rite,  till  the  period  of 
the  Reformation.  And  at  this  period,  it  was  pre- 
served in  every  protestant  Churcli  that  preserved 
the  Episcopal  office.  The  Lutheran  Churches  too, 
Avhich,  with  the  exception  of  those  of  Denmark  and 
Sweden,  did  not  hold  Episcopacy  to  be  essential, 
still  retained  Confirmation,  as  of  Apostolic  origin, 
and  committed  the  administration  of  it  to  Presbv- 
ters.  And  the  principal  reformers  of  the  Church  of 
Geneva,  including  Calvia  and  Beza,  agree  in  the 
opinion  of  its  utility  and  Apostolic  origin.  To 
us,  this  rite  is  derived  from  a  Church  which  has 
never  been  without  it;  and  which,  in  rejecting  the 
errors  and  corruptions  of  Popery,  was  careful  not 
to  renounce  or  degrade  any  of  the  rites  or  institu- 
tions of  the  Church,  which  were  of  Apostolic  origin 
or  divine  Authority.  t.  c.  b. 

(2.)  Before  the  Reformation  here  in  England, 
parents  might  have  their  children  confirmed  at 
seven  years  old  ;  that  is,  between  the  ages  of  seven 
and  fourteen.  Our  Church  has  not  settled  any 
particular  time  ;  but  only  limits  it  to  "  years  of  dis- 
cretion," which  in  several  persons  are  sooner  or 
later.  Dr.  NichoUs. 

By  this  order  the  Church  evidently  designs  more 
than  that  they  should  be  able  merely  to  say  the 
words  of  the  Catechism.  They  must  have  a  full 
knowledge  of  its  meaning.  And  it  embraces  a 
comprehensive  view  of  the  plan  of  redemption,  of 
Christian  doctrine  and  duty,  and  of  the  privileges 
of  Christian?,  these  must  be  understood  and 
realized  before  children  can  be  qualified  for  receiv- 
ing that  holy  rite  in  which  they  pledge  themselves 
to  the  belief  of  Christian  doctrine  and  to  the  prac- 
tice of  Christian  duty,  and  in  which  their  Christ'an 
privileges  are  assured  to  them.  The  age  at  which 
this  knowledge  can  be  attained  doubtless  difiers 
in  different  persons.  And  the  particular  age  of  ad- 
mission to  this  rite  is  not  authoritatively  deter- 
mined. It  seems  necessary,  however,  to  have  some 
standard  of  age  which  children  must  attain  before 
they  can  receive  this  rite.     And    the  age  of  four- 


teen is  generally  recommended  by  the  Bishops  ol 
the  Church.  Bp.  Hobart. 

(3  )  The  preface,  with  which  the  office  begins, 
was  only  a  rubric  in  ail  the  old  Common  Prayer- 
Books :  but,  at -the  la^t  review  was  changed  into  a 
preface,  to  be  directed  to  those  that  shall  oiler  them 
selves  to  be  confirmed  ;  that  so  the  Church  might 
be  sure  they  are  apprised  of  the  qualifications  that 
are  requisite  to  this  holy  ordinance,  and  of  the 
solemn  engagements  under  which  they  are  going 
to  enter  themselves  by  it.  Wheally. 

The  Church  of  England  is  so  far  from  esteem- 
ing iirnorance  to  be  the  mother  of  devotion,  that  she 
employs  every  possible  endeavour  to  make  each  of 
her  offices  properly  understood.  The  present,  like 
most  other  of  her  forms,  begins  with  a  preface, 
composed  with  great  plainness  and  sim.plicity,  and 
addressed  to  those  who  are  to  be  confirmed.  In  it 
they  are  taught,  what  are  the  two  great  objects  of 
the  rite  of  confirmation :  first,  that  they  may  "  witli 
their  own  mouths  and  consent  ratify  and  confirm  " 
their  baptismal  covenant ;  and  secondly,  that  they 
solemnly  engage  evermore  to  endeavour  faithfully 
to  perform  their  part  of  the  covenant. 

Shepherd,  Dean  Comber. 
It  is  highly  useful,  at  the  period  when  men's 
habits  are  beginning  to  be  formed,  to  have  their 
minds  andhearts  prepossessed  by  the  instructions  of 
religion.  Man  is  a  religious  being;  his  interests 
and  destinies  are  not  confined  to  this  present 
world;  he  is  to  exist  through  eternity.  Yet  the 
things  of  this  life  seize  fast  upon  his  attention, 
and  have  a  powerful  influence  upon  his  pas- 
sions and  conduct.  He  passes  the  first  years 
of  his  existence  in  a  state  in  which  there  is  every 
thing  to  mislead  his  opinions  and  endanger  his 
virtue. 

The  world  is  infectious.  Few  bring  back  at  eve 
immaculate  the  manners  of  the  morn.  Ah!  how 
many  thoughts  become  rooted  in  the  mind  ;  how 
many  habits  are  given  to  the  aifectious  ;  how  many 
biases  are  put  upon  the  conduct,  in  years  of  youth, 
which  it  is  the  most  painful  labour,  the  most  diffi- 
cult duty  of  the  Christian,  in  afterlife,  to  correct 
or  destroy.  These  evils  proceed  from  want  of  bet- 
ter knowledge  or  holier  impressions.  They  would 
hardly  find  place  if  the  ground  in  which  they  ap- 
pear were  occupied  with  plants  of  reliffious  setting, 
and  warmed  wiih  the  light  of  celestial  wisdom, 
and  watered  with  the  dews  of  heaven;  at  least 
they  would  not  strike  their  root  so  deep,  and  leave 
so  strong  a  growth,  as  to  become  so  difficult  to 
guide,  so  hard  to  extirpate.  Confirmation  calls  the 
attention  to  religion  :  it  sets  before  the  youthful 
mind  Avhal  God  hath  forbidden  as  evil :  what  he 
hath  revealed  as  true,  and  of  highest  importance 
to  them ;  and  what  he  hath  enjoined  as  good :  it 


CONFIRMATION. 


455 


•  TO  the  end  that  confiraiatiou  may  be 
ministered  to  the  more  edifying  of  such  as 
shall  receive  it,  the  Church  hath  thouohi 
good  to  order,  that  none  shall  be  confirmed, 
but  such  as  can  say  the  Creed,  the  Lord's 
Prayer,  and  the  Ten  Commandments  ;  and 
can  also  answer  to  siich  otlier  (Questions,  as 
in  the  short  Catechism  are  contained : 
Which  order  is  very  convenient  to  be  ob- 
served ;  to  the  end  that  children,  beiii":  now 
come  to  the  yt'ars  of  discretion,  and  having 
learned  what  their  Godfathers  and  Godmo- 

excites  inquiry  ;  inquiry  begets  knowledge  ;  know- 
ledge obtained  antf  professed  under  such  solemn  aus- 
pices can  hardly  fail  to  produce  an  increase  of  piety  ; 
and  there  is  placed  early  in  the  hearts  of  the  young  a 
light  by  which  they  may  discern  the  character  and 
tendency  of  their  desires;  thus  they  are  furnished 
with  defence  so  far  as  knowledge  will  go,  against 
the  errors  and  immoralities  to  which  they  cannot 
but  be  exposed,  by  the  corruption  of  their  sinful 
nature,  and  the  pollutions  which  are  in  the  world. 

Bp.  Dehon. 

(4.)  The  end  of  confirmation  being  thus  made 
known,  the  bishop  in  the  next  place,  by  a  solemn 
question,  (which  was  added  at  the  last  review,) 
demands  of  the  candidates  an  assurance  that  they 
■will  comply  with  it :  asking  them,  "  in  the  presence 
of  God  and  the  congregation,  whether  they  will 
renew  their  baptismal  vow,  and  ratify  the  same  in 
their  own  persons,"  &c.  To  this  every  one  to  be 
confirmed,  as  a  token  of  his  assent,  is  audibly  to 
answer,  "  I  do."  Wheatly. 

Now  the  things  promised  in  our  name,  were,  to 
renounce  whatever  God  hath  forbidden,  to  believe 
what  he  hath  taught,  and  to  practise  what  he  hath 
commanded.  Nobody  can  promise  for  infants 
absolutely,  that  they  shall  do  these  things;  but 
only,  that  they  shall  be  instructed  and  admonished 
to  do  them :  and,  it  is  hoped,  not  in  vain.  The  in- 
struction and  admonition,  parents  are  obliged  by 
nature  to  give  ;  and  if  they  do  it  effectually.  God- 
fathers and  Godmothers  have  no  further  concern, 
than  to  be  heartily  glad  of  it.  But  if  the  former 
fail,  the  latter  must  supply  the  failure,  as  far  as 
they  have  opportunity  of  doing  it  withiaK;  any  rea- 
sonable prospects  of  success.  For  they  were  in- 
tended, not  to  release  the  parents  from  the  care  of 
their  children,  which  nothing  can  ;  but  for  a  double 
security  in  a  case  of  such  importance. 

If  nothing  at  all  had  been  promised  in  our  names, 
we  had  still  been  bound,  as  soon  as  we  were  capa- 
ble of  it,  to  believe  in  God,  and  obey  him.  But  u'e 
are  more  early  and  more  firmly  bound,  as  not  only 
this  hath  been  promised  for  us,  but  care  hath  been 
taken  to  make  us  sensible  of  our  obligation  to  per- 
form it:  which  obligation  therefore,  persons  are 


thers  promised  for  them  in  Baptism,  may 
themselves,  with  their  own  moutli  and  con- 
sent, openly  before  the  Church,  ratify  and 
confirm  the  same  ;  and  also  promise,  that, 
by  the  grace  of  God,  they  will  evermore 
endeavour  themselves  faithfully  to  observe 
such  things  as  t!iey,  by  their  own  confes- 
sion, have  assented  unto. 

IT   Then  shall  the  Bishop  say,  (4.) 

DO  ye  here,  in  the  presence  of  God,  and 
of  this  Congregation,  renew  the  solemn  pro- 
called  upon,  in  the  question  under  consideration,  to 
ratify  and  confirm.  And  great  cause  have  they  to 
answer,  that  ihey  do.  For  doing  it  is  a  duty,  on 
which  their  eternal  felicity  peculiarly  depends:  as 
a  little  attention  to  what  I  am  about  to  say  will 
clearly  shew  you. 

Our  first  parents,  even  while  they  were  innocent, 
had  no  title  to  hapjiiness,  or  to  existence,  but  frosa 
God's  notification  of  his  good  pleasure :  which  be- 
ing conditional,  when  they  fell,  they  lost  it ;  and 
derived  to  us  a  corrupt  and  mortal  nature,  entitled 
to  nothing;  as  both  the  diseases  and  poverty  of 
ancestors  often  descend  to  their  distant  posterity. 
Tills  bad  condition  we  fail  not,  from  our  first  use  of 
reason,  to  make  worse,  in  a  greater  or  less  degree, 
by  actual  transgressions :  and  so  personally  de- 
serve the  displeasure,  instead  of  favour  of  him, 
who  made  us.  Yet  we  may  hope,  that,  as  he  is 
good,  he  will  on  our  repentance  forgive  us.  But 
then,  as  he  is  also  just  and  wise,  and  the  ruler  of 
the  world ;  we  could  never  know  Avith  certainty, 
of  ourselves,  what  his  justice  and  wisdom,  and  the 
honour  of  his  government  might  require  of  him 
with  respect  to  sinners  :  whether  he  would  pardon 
greater  offences  at  all ;  and  whether  he  Avould  re- 
ward those,  whom  he  might  be  pleased  not  to 
punish.  But  most  happily  the  revelation  of  his 
holy  word  hath  cleared  up  all  these  doubts  of  un- 
assisted reason  :  and  offered  to  the  worst  of  sinners, 
on  the  condition  of  faith  in  Christ,  added  to  repen- 
tance, and  productive  of  good  works,  (for  all  which 
he  is  ready  to  enable  us,)  a  covenant  of  pardon  for 
sins  past,  assistance  against  sin  for  the  future,  and 
eternal  hfe  in  return  for  a  sincere,  though  imper- 
fect, and  totally  undeserving  obedience. 

The  method  of  entering  into  this  covenant  is, 
being  baptized  in  the  name  of  the  Father,  the  Son, 
and  the  Holy  Ghost :  that  is,  unto  acknowledg- 
ment of  the  mysterious  union  and  joint  authority 
of  these  three;  and  of  the  distinct  offices,  which 
they  have  undertaken  for  our  salvation:  tosether 
with  a  faithful  engagement  of  paying  suitable  re- 
gard to  each  of  them.  In  this  appointment  of  bap- 
tism, the  washing  with  water  aptly  signifies,  both 
our  promise  to  ourselves,  with  the  best  care  we 


456 


CONFIRIMATION. 


mise  and  vow  that  ye  made,  or  that  was 
made  in  your  name,  at  your  Baptism;  rati- 
fying and  confirming  the  same ;  and 
acknowledginir  yourselves  bound  to  l)eUeve 
and  to  do  all  those  thnigs  which  ye  then  un- 
dertook, or  your  Sponsors  then  undertook 
for  you  l 

IT  And  every  one  shall  audibly  answer, 

1  do.   (5.) 

can,  pure  from  the  defliement  of  sin,  and  God's 
promise  to  cousider  us,  as  free  fmiu  the  uuiit  of  it. 
Baptism  then,  through  his  mercy,  secures  infants 
from  the  bad  consequences  of  Adam's  transgression, 
giving  them  a  new  title  to  the  immortality  which 
he  lost.  It  also  secures,  to  persons  grown  up,  the 
entire  forgiveness  of  their  own  transgressions,  on 
llie  terms  just  mentioned.  But  then,  in  order  to 
receive  the  benefits,  we  must  lay  our  claim  to  the 
cjvenant  which  conveys  them:  we  must  ratify,  as 
soon  as  we  are  able ;  Avhat  w«  pi'omised  in  our 
name  by  others  before  we  were  able  ;  and  done  for 
us  then,  only  on  presumption  that  we  would  make 
it  our  own  deed  afterwards.  For  if  we  neglect, 
and  appear  to  renounce  our  part  of  the  covenant, 
we  have  plainly  not  the  least  tke  to  God's  perform- 
ing his:  but  we  remain  in  our  sins,  and  "Christ 
shall  profit  us  nothing."  Gal.  v.  2. 

You  see  then  of  what  unspeakable  importance  it 
is,  that  we  take  on  ourselves  the  vow  of  our  bap- 
tism. And  it  is  very  fit  and  useful,  that  we  should 
take  it  in  such  form  and  manner  as  the  office  pre- 
scribes. It  is  fit,  that  when  persons  have  been 
properly  instructed  by  the  care  of  their  parents, 
friends,  and  ministers,  they  should  with  joyful 
gratitude  acknowledge  them  to  have  faithfully  per- 
formed that  kindest  duty.  It  is  fit,  that  before  they 
are  admitted  by  the  Church  of  Christ  to  the  holy 
communion,  they  should  give  public  assurance  to 
the  Church  of  their  Christian  belief  and  Christian 
purposes.  This  may  also  be  extremely  useful  to 
themselves.  For  consider:  young  persons  are  just 
entering  into  a  world  of  temptations,  with  no  ex- 
perience, and  little  knowledge  to  guard  them  :  and 
much  youthful  rashness,  to  expose  them.  The  au- 
thority of  others  over  them  is  beginning  to  lessen, 
their  own  passions  to  increase,  '•  evil  communica- 
tion "  to  have  great  opportunities  of  "  corrupting 
good  manners,"  (1  Cor.  xv.  33:)  and  strong  im- 
pressions, of  one  kind  or  anoth-r,  will  be  made  on 
them  very  soon.  What  can  then  be  more  neces- 
sary, or  more  likely  to  preserve  their  innocence, 
than  to  form  the  most  deUberate  resolutions  of  act- 
ing tight ;  and  to  declare  them  in  a  manner,  thus 
adapted  to  move  them  at  the  time,  and  be  remem- 
bered by  them  afterwards :  in  the  presence  of  God, 
of  a  number  of  his  ministers,  and  of  a  large  con- 


Bishop. 
OUR  help  is  in  the  name  of  the  Lord  ; 

(G.) 

Ajiswer.  AVho  hath  made  heaven  and 
earth. 

Bishop.  Blessed  he  the  name  of  the  Lord  ; 

Ansioer.  Henceforth,  world  without  end. 

Bishop.  Lord,  hear  our  prayer  ; 

Aiisivcr.  And  let  our  cry  come  unto  thee. 

Bishop.  Let  us  pray.  (7.) 

gregation  of  his  people,  assembled  with  a  more  than 
ordinary  solemnity  for  that  very  purpose  ? 

Abp.  Seeker. 

(5.)  It  should  be  observed,  that  they,  who  are  to 
be  confirmed,  must  either  do  their  own  part,  or  the 
whole  of  the  previous  preparation  will  be  utterly 
thrown  away  upon  them.  If  they  make  the  an- 
swer, which  is  directed,  without  sincerity,  it  is  ly- 
ing to  God:  if  they  make  it  without  attention,  it  is 
trifling  with  him.  Watch  over  your  hearts  there- 
fore, and  let  them  go  along  with  your  lips.  The 
two  short  words,  "  I  do,"  are  soon  said  :  but  they 
comprehend  much  in  them.  Utter  them  then  with 
the  truest  seriousness:  and  say  to  yourselves,  each 
of  you,  afterwards,  as  Moses  did  to  the  Jews, 
"  Thou  hast  avouched  the  Lord  this  day  to  be  thy 
God,  to  walk  in  his  ways  and  to  keep  his  statutes, 
and  to  hearken  to  his  voice :  and  the  Lord  hath 
avouched  thee  this  day  to  be  his  ;  that  thou  should- 
est  keep  all  his  commandments,  and  be  holy  unto 
the  Lord  thy  God,  as  he  hath  spoken."  It  is  a 
certain  truth,  call  it  therefore  often  to  mind,  and 
fix  it  in  your  souls,  that  if  breaking  a  solemn  pro- 
mise to  men  be  a  sin  ;  breaking  that,  which  you 
make  thus  deliberately,  would  be  unspeakably  a 
greater  sin.  Abp.  Seeker. 

(6.)  Here  follow  three  short  versicles  and  re- 
sponses betwixt  the  bishop  and  the  congregation, 
which  the  order  of  Confirmation  in  all  the  old 
Common  Prayer  Books  used  to  begin.  They  are 
a  proper  preparation  in  the  following  solemnity, 
are  often  used  in  ancient  liturgies,  and  are  taken 
out  of  the  book  of  Psalms  :  though  the  last  of  them 
has  been  varied  since  the  first  book  of  King  Ed- 
ward, in  which  in  the  room  of  it,  was  the  usual 
salutation  of,  "  The  Lord  be  with  you:  And  with 
thy  Spirit."  Wheatly. 

On  such  short  ejaculations  in  general  hath  been 
said  in  the  morning  prayer :  concerning  these  in 
particular,  that  they  are  fitted  to  the  office,  will  ap- 
pear to  them,  who  consider,  that  contirraation  is 
appointed  for  the  strengthening  of  us  against  all 
our  ghostly  enemies  ;  which  though  they  may  be 
many  and  great,  yet  there  is  no  reason  to  despair 
of  obtaining  strength  enough  to  resist  them ;  for 
"  our  help  stands  in  the  name  of  the  Lord,  who 
hath  made  heaven  and  earth ;"  who  is  therefore 


CONFIRMATION. 


457 


ALMIGHTY  and  everliving  God,  (8.) 
who  hast  vouchsafed  to  regenerate  these  thy 
Servants  by  Water  and  the  Holy  Ghost,  and 
[last  given  nnto  them  forgiveness  of  all  their 
sins  ;  strengthen  them,  we  beseech  thee,  O 

able  enough  and  willing  also,  to  help  them,  that 
call  upon  his  name.  "  Blessed  therefore  be  ihe 
name  of  the  Lord,  henceforth  and  for  ever." 

Bp.  Sparrow. 

(7.)  Before  the  imposition  of  hands  in  the  ri|?ht 
o(  confirmation,  prayer  was  always  made  for  the 
gifts  of  the  Holy  Spirit.  At  baptism,  according  to 
the  opinion  of  Christian  antiquity,  the  holy  Spirit 
bestowed  grace  sufBcient  to  make  us  innocent,  and 
to  cleanse  us  from  the  pollution  of  sin:  but  at  con- 
firmation a  more  abundant  increase  of  grace  Avas 
vouchsafed,  and  additional  spiritual  strength  was 
given.  Upon  this  principle  the  present  prayer  was 
evidently  composed.  It  first  acknowledges  former 
mercies,  "regeneration  and  forgiveness  of  sins  "in 
baptism:  it  then  petitions,  that  they,  on  whom  the 
bishop  lays  his  hands,  "  may  be  strengthened  with 
the  Holy  Ghost  the  Comforter,"  and  that  God 
will  "  daily  give  them  increase  of  grace."  It  prays 
in  particular  for  what  theologians  have  styled  the 
sevenfold  grace  of  the  Holy  Spirit :  first  the  spirit 
of  wisdom,  and  secondly  of  understanding,  thirdly 
the  spirit  of  counsel,  and  fourthly  of  ghostly 
strength,  fifthly  the  spirit  of  knowledge,  and  sixthly 
of  true  godliness,  and  seventhly  the  spirit  of  holy 
fear. 

The  introductory  part  of  this  prayer  appears  to 
have  been  borrowed  from  a  form,  that  in  an  an- 
cient Greek  office  followed  baptism,  and  preceded 
confirmation  ;  and  the  latter  part  was  copied  from 
a  form  of  confirmation  mentioned  by  Ambrose, 
which  is  evidently  taken  from  Isaiah,  (xi.  2 ;) 
where,  in  the  Septuagint  and  Vulgate,  these  seven 
gifts  of  graces  are  enumerated.  In  our  transla- 
tion the  sixth  is  omitted. 

Dean  Comber,  Shepherd. 

(8.)  This  longer  act  of  devotion,  following  the 
preparatory  ejaculations,  and  the  usual  admoni- 
tion to  be  attentive,  "  Let  us  pray,"  first  comme- 
morates God's  mercy  already  bestowed,  then  pe- 
titions for  an  increase  of  It.  The  commemoration 
sets  forth,  that  he  "  hath  regenerated  these  his  ser- 
vants by  water  and  the  Holy  Ghost :"  that  is,  en- 
titled them  by  baptism  to  the  enlivening  influences 
of  the  Spirit,  and  so,  as  it  were,  begotten  them 
again  into  a  slate,  inexpressibly  happier  than  their 
natural  one ;  a  covenant-state,  in  which  God  will 
consider  them,  whilst  they  keep  their  engagements, 
Avith  peculiar  love,  as  his  dear  children.  It  fol- 
lows, that  he  "hath  given  unto  them  forgiveness 
of  all  their  sins  ;"  meaning,  that  he  hath  given  them 
assurance  of  it,  on  the  gracious  terms  of  the  Gos- 
58 


Lord,  (9.)  with  the  Holy  Ghost,  the  Comfor- 
ter ;  and  daily  increase  in  them  thy  mani- 
fold gifts  of  grace  ;  the  spirit  of  wisdom  and 
iinderstandmg,  the  spirit  of  counsel  and 
ghostly  strength,  the  spirit  of  knowledge  and 

pel.  But  that  every  one  of  them  hath  actually  re- 
ceived it,  by  complying  with  those  terms  since  he 
sinned  last,  though  we  may  charitably  hope,  we 
cannot  presume  to  affirm :  nor  were  these  words 
intended  to  affirm  it;  as  the  known  doctrine  of  the 
Church  of  England  fully  proves.  And  therefore 
let  no  one  misunderstand  this  expression  in  the  of- 
fice, which  hath  parallel  ones  in  the  New  Testa- 
ment, (Eph.  i.  7  ;  Col.  i.  14;)  so  as  either  to  cen- 
sure it,  or  delude  himself  with  a  fatal  imagination, 
that  any  thing  said  over  him  can  possibly  convey 
to  him  a  pardon  of  sins,  for  which  he  is  not  truly 
penitent.  We  only  acknowledge,  with  due  thank- 
fulness, that  God  hath  done  his  part:  but  which  of 
the  congregation  have  done  theirs,  their  own  con- 
sciences must  tell  them.  Abp.  Seeker. 

(9.)  As  these  expressions  have  been  greatly  mis- 
understood, and  have  often  been  made  a  ground  of 
serious  objection  to  our  Church,  it  is  necessary  to 
explain  and  vindicate  them. 

There  is  a  distinction  expressly  made  in  Scrip- 
ture, uniformily  preserved  in  all  the  writings  of  the 
Fathers,  and  pervading  all  the  offices  of  our  Church, 
between  the  change  in  our  spiritual  state  which 
takes  place  in  baptism,  and  that  change  of  heart 
and  life  from  sin  to  holiness  ;  to  obtain  which 
through  the  sanctifying  influences  of  the  divine 
Spirit,  is  the  great  business  of  the  Christian,  and 
which  alone  can  secure  to  him  his  baptismal  privi- 
leges. The  change  of  spiritual  state  produced  in 
baptism,  is  styled,  in  the  language  of  .Scripture,  of 
primitive  antiquity,  and  of  our  Church,  regenera- 
tioh.  The  change  of  heart  and  life,  is  styled 
the  "  renewing  of  the  mind,"  "  the  renewing  of  the 
Holy  Ghost." 

In  the  sacrament  of  baptism,  Ave  are  taken  from 
the  world,  where  we  had  no  title  to  the  favour  of 
God,  and  placed  in  a  state  of  salvation,  in  the 
Christian  Church ;  where,  on  the  conditions  of  true 
repentance  and  faith,  we  enj^y  a  title  to  all  the 
blessings  and  privileges  of  the  Gospel  covenant.  In 
this  sense,  as  it  respects  a  change  of  state,  bap- 
tized persons  are  regenerated;  according  to  the 
Apostle,  who  expressly  calls  baptism  the  "  wash- 
ing of  regeneration,"  distinguishing  it  from  the  re- 
newing of  the  Holy  Ghost.  "According  to  his 
mercy  he  saved  us,  by  the  Avashing  of  regeneration 
and  the  reneAving  of  the  Holy  Ghost."  Titus 
iii.  5. 

This  view  of  the  sacrament  of  baptism,  as  con- 
ferring a  conditional  title  to  the  privileges  of  the 
Gospel  covenant,  is  agreeable  to  Scripture ;  for  the 


458 


CONFIRMATION. 


true  godliness  ;  and  fill  them,  0  Lord,  with 
the  spirit  of  thy  holy  fear,  now  and  for  ever. 
A77icn. 

H   Then  all  of  them  in  order  kneeling  (10.)  be- 

laoguage  of  the  Apostle  is,  '■  Repent  and  be  bap- 
tized for  the  remission  of  sins."  Acts  ii.  3S  ;  xxii. 
16.  "  Repent,  and  be  baptized,  and  ye  shall  re- 
ceive the  gift  of  the  Holy  Ghost.''^  Acts  ii.  33. 
"By  one  spirit  we  are  all  baptized  into  one  body." 
1  Cor.  xii.  13.  And  they  style  in  their  Epistles 
all  Christians,  the  called,  (Rom.  i.  7.)  the  elect  of 
God,  (Col.  iii.  12.)  justified,  (1  Cor.  vi.  11.)  sancti- 
fied, (1  Cor.  vi.  11.)  and  adopted  as  sons.  Gal.  iv. 
5  ;  Eph.  i.  5.  Thus  our  Church  has  authority  for 
stating  in  her  Catechism,  that  all  baptized  persons, 
actual  repentance  and  faith  being  supposed  in  case 
of  adults,  and  these  being  promised  by  sponsors  in 
the  case  of  infants,  are  "  members  of  Christ,  chil- 
dren of  God,  and  heirs  of  the  kingdom  of  heaven  ;" 
and  that  "  being  by  nature  born  in  sin,  and  the  chil- 
dren of  wrath,  they  are  by  baptism  made  the 
children  of  grace,  called  into  a  state  of  salvation;" 
a  state  in  which  salvation  is  conditionally  promised 
to  them,  and  attainable  by  them. 

But  neither  did  the  Apostles,  nor  does  our  Church, 
consider  baplismal  regeneration  as  availing  to  final 
salvation  without  the  renewing  of  the  Holy  Ghost. 
The  Apostles,  in  their  epistles,  consider  Christians 
as  elected,  into  a  state  of  salvation,  and  then  ex- 
hort them  to  "  make  their  calling  and  election  sure." 
"  Ye  are  Avashed,  ye  are  justified,  ye  are  sanctifi- 
ed," is  their  language  to  the  whole  body  of  Chris- 
tians. They  are  thus  considered  as  "justified" 
in  baptism,  that  is,  put  into  a  state  of  conditional 
favour  with  God  ;  and  are  then  exhorted  to  "walk 
worthy  of  their  holy  vocation."  They  are  consi- 
dered as  in  a  certain  sense,  "sanctified"  in  bap- 
tism, that  is  as  having  received  the  Holy  Ghost  to 
be  the  principle,  the  agent  of  their  sanctification  ; 
and  are  then  exhorted  to  "work  out  their  salva- 
tion," to  "grow  in  grace,"  to  "put  off  the  old 
man  and  to  put  on  the  new  man,  which,  after  God, 
is  created  in  righteousness  and  true  holiness." 
They  are  considered  as  having  received  in  bap- 
tism the  "  adoption  of  sons,"  and  a  title  to  the  hea- 
venly inheritance  ;  and  are  then  exhorted  to  "take 
heed  lest  a  promise  being  made  them  of  entering 
into  God's  rest,  they  fall  short  through  unbelief." 
Christians  who  fall  into  sin  after  baptism,  are  not 
exhorted  to  be  regenerated,  but  to  repent,  and  to 
be  "transformed  by  the  renewing  of  their  minds." 
This  was  the  language  of  the  Apostle  to  Simon 
Magus,  who,  though  baptized,  and  thus  called  into 
a  state  of  salvation ;  a  state  in  which  all  the  privi- 
leges of  the  Gospel  were  conditionally  conferred 
on  him,  yet  not  exercising  true  repentance  and 


fore  the  Bishop,  he  shall  lay  his  hands  (11.) 
upon  the  head  of  every  one  (12.)  severally^ 
saying, 

DEFEND,  O  Lord,  (13.)  this  thy  Child 

faith,  was  in  "  the  gall  of  bitterness  and  bond  of 
iniquity."  He  was  exhorted  not  to  be  regenerate 
but  to  "repent."  Bp.  Hobart. 

The  blessed  gifts,  for  which  the  bishop  prays, 
are,  that  we  may  be  wise  and  apprehensive,  pru- 
dent and  courageous,  discreet  in  our  choice,  devout 
in  our  duties,  and  pious  in  our  lives:  and,  if  these 
can  be  obtained,  we  may  be  assured  all  eraces  will 
spring  from  these  roots ;  charily  and  the  love  of 
God,  humility  and  watchfulness,  fiiith  and  holi- 
ness, meekness  and  patience,  temperance  and  chas- 
tity, and  all  other  inestimable  gifts. 

Dean  Comber. 

(10.)  The  preparatory  part  of  the  office  being 
now  finished,  and  "  all  of  them  in  order  kneeling 
before  the  bishop,"  (which  is  a  suitable  posture  lor 
those  who  are  to  receive  so  great  a  blessing,)  the 
bishop  is  "to  lay  his  hand  upon  the  head  of  every 
one  severally."  This  is  one  of  the  most  ancient 
ceremonies  in  the  world;  and  has  always  been 
used  to  determine  the  blessing  pronounced  to  those 
paiticular  persons  on  whom  the  hands  are  laid ; 
and  to  import,  ihat  the  persons,  who  thus  lay  on 
their  hands,  act  and  bless  by  divine  authority. 
Thus  Jacob  blessed  Ephraim  and  Manasses,  not 
as  a  parent  only,  but  as  a  prophet,  (Gen.  xlviii.  14  ;) 
Moses  laid  his  hands  on  Joshua,  by  express  com- 
mand from  God,  and  as  supreme  minister  over  his 
people,  (Numb,  xxvii.  18 :)  and  thus  our  blessed 
Lord,  whilst  in  his  state  of  humiliation,  laid  his 
hands  upon  little  children,  (Matt.  xix.  13 ;  Mark 
X.  16  ;)  and  those  that  were  sick  with  divers  dis- 
eases, (Luke  iv.  40,)  to  bless  and  heal  them.  The 
apostles,  from  so  ancient  a  custom  and  universal 
a  practice,  continued  the  rite  of  "imposition  of 
hands."'  for  communicating  the  holy  Spirit  in  con- 
firmation, which  was  so  constantly  and  regularly 
observed  by  them,  that  St.  Paul  calls  the  whole  of- 
fice "  laying  on  of  hands,"  (Heb.  vi.  2  ;)  a  name 
which  it  usually  retained  amongst  the  Latin  fa- 
thers; confirmation  being  never  administered  for 
many  centuries  afterwards,  in  any  part  of  the 
Church,  without  this  ceremony. 

But  though  the  laying  on  of  hands  is  a  token 
that  the  bishops  act  in  this  office  by  divine  authori- 
ty ;  yet  at  the  same  time  they  sue  to  heaven  for 
the  blessing  they  bestow  in  humble  acknowledg- 
ment that  the  precious  gifts  hereby  conferred  are 
not  the  effect  of  their  own  power  and  holiness,  but 
of  the  abundant  mercy  and  favour  of  him,  who  is 
the  only  fountain  of  all  goodness  and  grace.  Undei 
a  due  sense  of  this,  even  the  apostles  themseives^ 


CONFIRMATION. 


459 


/ 


[o?*,  this  thy  Servant^  with  thy  heavenly 
grace  ;  that  he  may  continue  thine  for  ever, 
and  daily  increase  in  thy  Holy  Spirit  more 
and  more,  until  he  come  unto  thy  everlast- 
inq;  kingdom.     Amen. 

1[  Then  shall  the  Bishop  say,  ( 14.) 

when  they  laid  iheir  hands  upon  the  Samaritans, 
prayed  that  they  might  receive  the  Holy  Ghost. 
Acts  viii.  15.  And  after  their  example  do  their 
successors  with  us  pray,  that  the  person  on  whom 
they  lay  their  hands  may  '•  be  defended  with  the 
heavenly  grace  of  God,  and  continue  his  for  ever, 
and  daily  increase  in  his  holy  Spirit  more  and  more, 
until  he  come  unto  his  everlastingkingdom.  Amen." 

Wheathj. 

Having  concluded  the  prayer  for  them  all  in  gen- 
eral, the  bishop  implores  the  divine  protection  and 
grace  for  each  one,  or  pair  of  them,  in  particular : 
that  as  he  is  already  God's  professed  "child"  and 
"servant,"  by  the  recognition  which  he  hath  just 
made  of  his  baptismal  covenant,  so  "he  may  con- 
tinue his  for  ever,"  by  faithfully  keeping  it :  "and," 
far  from  decaying,  "  daily  increase  in  his  holy 
Spirit,"  that  is,  in  the  fruits  of  the  Spirit,  piety  and 
virtue,  "more  and  more;"  making  greater  and 
quicker  advances  in  them,  as  life  goes  on,  "until 
he  come  to"  that  decisive  hour,  when  his  portion 
shall  be  unchangeable  "  in  God's  everlasting  king- 
dom." 

The  laying  on  of  the  hand  naturally  expresses 
good  will  and  good  wishes  in  the  person  who  doth 
it;  and  in  the  present  case  is  further  intended,  as 
we  find  in  one  of  the  following  prayers,  to  "  certify 
those,"  to  whom  it  is  done,  "  of  God's  favour  and 
gracious  goodness  towards  them  :"  of  which  good- 
ness they  will  certainly  feel  the  effects,  provided, 
which  must  always  be  understood,  that  they  pre- 
serve their  title  to  his  care  by  a  proper  care  of 
themselves.  This,  it  must  be  owned,  is  a  truth: 
and  we  may  as  innocently  signify  it  by  this  sign 
as  by  any  other,  or  as  by  any  words  to  the  same 
purpose.  Further  efficacy  we  do  not  ascribe  to  it: 
nor  would  have  you  look  on  bishops,  as  having  or 
claiming  a  power,  in  any  case,  to  confer  blessings 
arbitrarily  on  whom  they  please ;  but  only  as  pe- 
titioning God  for  that  blessing  from  above  which 
he  alone  can  give  ;  yet,  we  justly  hope,  will  give 
the  rather  for  the  prayers  of  those  whom  he  hath 
place'!  over  his  people,  unless  your  own  unworthi- 
ness  prove  an  impediment.  Not  that  you  are  to 
expect,  on  the  performance  of  this  good  office,  any 
sudden  and  sensible  change  "in  your  hearts,  giving 
you,  all  at  once,  a  remarkable  strength  or  comfort 
in  piety,  which  y  ou  never  felt  before.  But  you  may 
reasonably  promise  yourselves,  from  going  through 
it  with  a  proper  disposition,  greater  measures  when 


The  Lord  be  with  you, 
Ansicer.  And  with  thy  spirit. 

'^  All  kneeling  do^on,  the  Bishop  shall  add, 

Let  us  pray. 
OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 

real  occasion  requires  them,  of  such  divine  assis- 
tance as  will  be  needful  for  your  support  and  order- 
ly growth  in  every  virtue  of  a  Christian  life.  _^ 

Abp.  Secker. 

(11:)  Now  the  party  confirmed  ought  cheerfully 
to  hope,  that  this  prayer  will  be  accepted;  and, 
while  the  bishop's  hand  is  over  his  head,  we  ought 
to  meditate,  that  God  himself  will  "keep  us  in  the 
shadow  of  his  hand,"  (Is.  xlix.  2;)  and  that  by  this 
ti%ht  it  is  signified,  that  the  Lord  will  "  stretch  out 
his  hand  to  defend  us"  against  all  our  spiritual 
enemies.  We  have  given  up  ourselves  to  be  his 
servants,  and  "the  hand  of  the  Lord  is  with  us," 
(Luke  i.  66;)  that  is,  his  Spirit  is  upon  us ;  and,  if 
Ave  keep  close  to  him,  "none  can  pluck  us  out  of 
his  hand,"  (John  x.  28,  29,)  but  we  may  continue 
his  for  ever.  Dean  Comber. 

(12.)  The  ancient  practice  in  England  seems  to 
have  been,  for  the  bishop  to  repeat  the  form  appoint- 
ed, while  his  hands  remained  upon  the  head  of 
each  child,  or,  at  the  utmost,  upon  the  heads  of  as 
many  as  his  hands  could  reach  at  one  time.  In 
the  late  Galhcan  Church,  the  bishop  laid  his  hands 
upon  as  many,  as  could  conveniently  kneel  before 
him;  and,  after  he  had  laid  his  hands  upon  each  of 
them,  he  repeated  the  form  prescribed  :  and  it  is 
now  the  custom  in  some  diocesses  of  England,  for 
the  bishop  to  cause  the  children  to  kneel,  either  at 
the  rails  of  the  communion-table,  or  in  some  wide 
convenient  aisle  of  the  Chiirch  ;  and,  after  laying 
hands  separately  on  each,  to  say  the  precatory  be- 
nediction. Shepherd. 

(13.)  These  words  are  different  from  those,  which 
were  directed  in  Edward's  first  Book  to  be  used  by 
the  bishop,  and  which  were  conformable  to  the 
prayers  anciently  used  at  confirmation.  But  as  the 
Church  had,  from  the  first  establishn^ent  of  the 
Book  of  Common  Prayer,  omitted  the  chrism  or 
material  unction,  and  as  the  signing  with  the  cross 
in  this  office  was  laid  aside  at  the  revisal  of  the 
book,  consistency  required  that  the  words,  which 
adverted  to  those  ceremonies,  should  be  changed, 
when  the  two  corresponding  ceremonies  were 
abolished.  Our  Reformers  knew,  that  the  anoint- 
ing with  chrism,  and  signing  with  the  sign  of  the 
cross,  were  not  specified  in  Scripture,  nor  essential 
to  confirmation.  They  might,  however,  without 
subjecting  themselves  to  just  censure  from  any 
quarter,  have  lawfully  continued  the  chrism  and 
crossing :  but,  by  abolishing  both  these  ceremonies, 


460 


CONFIRMATION. 


will  be  done  on  earth,  as  it  is  in  heaven ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  as^ainst  us  ;  And  lead  us  not 
into  temptation  ;  But  deliver  us  from  evil. 
Amen. 

IT  And  these  Collects. 

ALMIGHTY  and  everlastin,^  God,  (15.) 
who  makest  us  botli  to  will  and  to  do  those 
thino^s  which  are  good,  and  acceptable  unto 
thy  Divine  Majesty  ;  we  make  our  humble 
supplications  unto  thee  for  these  thy  ser- 
vants, upon  whom,  after  the  example  of  thy 
holy  Aposles,  we  have  now  laid  our  hands  ; 
-^  to  certify  them,  by  this  sign,of  thy  favoijir  and 
gracious  goodness  towards  them.  Let  thy 
Fatherly  hand,  we  beseech  thee,  ever  be 
over  them :    Let  thy  Holy  Spirit  ever  be 

and  retaining  only  what  the  apostles  practised, 
prayer  and  imposilioa  of  hands,  they  liave  restored 
to  this  office  its  original  simplicity.      Shepherd 

(14.)  The  imposition  of  hands  being  finished, 
the  bishop  and  congregation  mutually  recommend 
each  other  to  God,  and  return  to  such  joint  and 
public  devotions  as  are  suitable  to  the  solemnity. 
The  first  of  these  is  the  Lord's  Prayer:  a  form 
seasonable  always,  but  peculiarly  now;  as  every 
petition  in  it  will  shew  to  every  one  who  considers 
it.  In  the  next  place,  more  especial  supplications 
are  poured  forth,  for  the  persons  particularly  con- 
cerned, to  him  who  alone  can  enable  them  "  both 
to  will  and  to  do"  what  is  "g»od;"  that,  as  the 
hand  of  his  minister  hath  been  laid  upon  them,  so 
"  his  fatherly  band  may  ever  be  over  them,  and 
lead  them  in"  the  only  way,  "  the  knowledge  and 
obedience  of  his  word,"  to  '•  everlasting  life."  Af- 
ter this,  a  more  general  prayer  is  otfered  up  for 
them  and  the  rest  of  the  congregation  together,  that 
God  would  "  vouchsafe,"  unworthy  as  we  all  are, 
so  "  to  direct  and  govern  both  our  hearts  and  bo- 
dies," our  inclinations  and  actions,  (for  neither  will 
suffice  without  the  other,)  "in  the  ways  of  his 
laws,  and  in  the  works  of  his  commandments," 
that,  '•  through  his  most  mighty  protection,  both 
here  and  ever,  we  may  be  preserved  in  body  and 
soul :"  having  the  former,  in  his  good  time,  raised 
up  from  the  dead,  and  the  latter  made  happy,  in 
conjunction  with  it,  to  all  eternity, 

Abp.  Seeker. 

(15.)  In  this  Collect  the  bishop  prays,  that  what 
he  has  done  may  not  be  an  empty  and  insignificant 
sign.  And  this  he  does  with  so  noble  a  mixture  of 
Humility  and  faith,  as  well  agrees  with  the  purest 
times.  Depending  upon  the  faith  and  promise  of 
God,  he  knows  that  the  graces  he  has  now  been 
conferring  are  as  sure  a  consequence  of  the  office 


with  them :  And  so  lead  them  in  the  know- 
ledge and  obedience  of  thy  word,  that  in  the 
end  they  may  obtain  everlasting  life,  through 
our  Lord  Jesus  Christ ;  who,  with  thee  and 
the  Holy  Ghost,  liveth  and  reigneth  ever 
one  God,  world  without  end.     Ainen. 

O  ALMIGHTY  Lord,  and  everlasting 
God,  vouchsafe,  we  beseech  thee,  to  direct, 
sanctify,  and  govern,  both  our  hearts  and 
bodies,  ni  the  ways  of  thy  laws,  and  in  the 
works  of  thy  commandments  ;  that  through 
thy  most  mighty  protection,  both  here  and 
ever,  we  may  be  preserved  in  body  and  soul, 
through  our  Lord  and  Saviour  Jesus  Christ. 

A7)lC7l. 

TF  TVien  the  BisJiop  shall  bless  them,  saying, 
thus:  (16.) 
THE  blessing  of  God  Almighty,  the  Fa- 
he  has  performed,  as  if  he  had  in  himself  a  power 
to  give  them.  But  still  he  considers  from  whom 
these  gifts  and  graces  come,  and  who  alone  can 
preserve  and  secure  them  ;  and  therefore,  under  a 
due  sense  of  this,  he  makes  his  humble  supplica- 
tions, that,  as  "he  has  now  laid  his  hands"  upon 
these  people  ("  after  the  example  of  the  apostles) 
lo  certify  tliem  thereby  of  God's  iavo(ir  and  gra- 
cious goodness  towards  them  ;  the  fatherly  hand  of 
God  may  be  ever  over  them,  his  holy  Spirit  be 
ever  with  them,  and  so  lead  them  in  the  know- 
ledge and  obedience  of  his  word,  that  in  the  end 
they  may  ohtain  everlasting  life."  Wheatly. 

It  is  here  desired,  that  the  hand  and  Spirit  of 
God  may  continue  with  the  ciMtffirmed  :  the  one  to 
assist  them  in  the  understanding,  the  other  to  help 
them  in  the  performance,  of  the  divine  will,  till  they 
come  to  everlasting  happiness.  "  The  word  of 
God"  sh^'ws  us  the  way  to  heaven,  "  the  Spirit"  ^ 
makes  us  to  understand  and  obey  the  direction 
thereof:  so  that,  if  God  hear  this  prayer,  we  can- 
not miss  of  that  blessed  end.         Dean  Comber. 

(16.)  These  requests  being  thus  made,  it  only 
remains,  that  all  be  dismissed  with  a  solemn  bless- 
ing ;  which  will  certainly  abide  with  them,  unless, 
by  wilful  sin  or  gross  negligence,  they  drive  it 
away.  And  in  that  case,  they  must  not  hope,  that 
their  baptism,  or  their  confirmation,  or  the  prayers 
of  the  bishop,  or  the  Church,  or  the  whole  world, 
will  do  them  any  service.  On  the  contrary,  every 
thing  which  they  might  have  been  the  better  for, 
if  they  had  made  a  good  use  of  it,  they  will  be  the 
worse  for,  if  they  make  a  bad  one.  They  do  well 
to  renew  the  covenant  of  their  baptism  in  confirma- 
tion :  but,  if  they  break  it,  they  forfeit  the  benefi 
ol  It.  They  do  well  to  repeat  their  vows  in  the  sa- 
crament of  the  Lord's  Supper  :  it  is  what  all  Chris- 
tians are  commanded  by  their  dying  Saviour,  "  for 


CONFIRMATION. 


461 


ther,  the  Son,  and  the  Holy  Ghost,  be  upon 
you,  and  remain  with  you  for  ever.  Amen. 
IT  And  there  shall  none  be  admitted  to  the  Holy 

the  strengthening  and  refreshing  of  their  souls  :"  it 
is  what  I  beg  all,  who  are  confirmed,  will  remem- 
ber, and  their  friends  and  ministers  remind  them 
of:  the  sooner  they  are  prepared  for  it,  the  happier; 
and  by  slopping  short,  the  benefit  of  what  prece- 
ded will  be  lost.  But  if  they  are  admitted  to  this 
privilege  also,  and  live  wickedly,  they  do  but  '•  eat 
and  drink  their  own  condemnation."  So  that  all 
depends  on  a  thoroughly  honest  care  of  their  hearts 
and  behaviour  in  all  respects. 

Not  that,  with  our  best  care,  we  can  avoid  small- 
er faults.  And  if  we  entreat  pardon  for  them  in 
our  daily  prayers,  and  faithfully  strive  against  them, 
they  will  not  be  imputed  to  us.  But  gross  and  ha- 
bitual sins  we  may  avoid,  through  God's  help:  and 
if  we  fall  into  them,  we  fall  from  our  title  to  salva- 
tion at  the  same  time.  Yet  even  then  our  case  is 
not  desperate  ;  and  let  us  not  make  it  so,  by  think- 
ing it  is:  for,  through  the  grace  of  the  Gospel,  we 
may  still  repent  and  amend,  and  then  be  forgiven. 
But  I  beg  you  to  observe,  that,  as  continued  health 
is  vastly  preferable  to  the  happiest  recovery  from 
sickness ;  so  is  innocence  the  truest  repentance.  If 
we  suffer  ourselves  to  transgress  our  duty  ;  God 
knows  whether  we  shall  have  time  to  repent :  God 
knows  whether  we  shall  have  a  heart  to  do  it.  At 
best  we  shall  have  lost,  and  more  than  lost,  the 
whole  time  that  we  have  been  going  back :  where- 
as we  have  all  need  to  press  forwards,  as  fast  as  we 
can.  Therefore  let  the  innocent  of  wilful  sin  pre- 
serve that  treasure  with  the  greatest  circumspection ; 
and  the  faulty  return  from  their  errors  without  delay. 
Let  the  young  enter  upon  the  way  of  righteous- 
ness with  hearty  resolution ;  and  those  of  riper  age 
persevere  in  it  to  the  end.    In  a  word,  let  us  all,  of 


Communion,   (17.)    until  such  time  as  he  be 
,    confirmed,  or  he  ready  and  desirous  to  be  con- 
firmed. (18.) 

every  age,  seriously  consider,  and  faithfully  prac- 
tise, the  obligations  of  rehgion.  For  "the  vows  of 
God  are"  still  "  upon  us,"  (Ps.  Ivi.  12  ;)  how  long 
soever  it  be  since  they  were  first  made,  either  by  us, 
or  for  us :  and  it  is  in  vain  to  forget  what  he  will 
assuredly  remember;  or  hope  to  be  safe  in  neglect- 
ing what  he  expects  us  to  do.  But  let  us  use  prop- 
er diligence  ;  and  he  will  infallibly  give  us  proper 
assistance,  and  "  confirm  lis"  all  "  unto  the  end, 
that  we  may  be  blameless  in  the  day  of  our  Lord 
Jesus  Christ."  1  Cor.  i.  8. 

"Notv  unto  him,  who  is  able  to  keep  us  from 
falling,  aind  present  gs  faultless  before  the  presence 
of  his  glory  with  exceeding  joy,  to  the  only  wise 
God  our  Saviour,  be  glory  and  majesty,  dominion 
and  power,  both  now  and  ever.  Amen."  Jude  24, 
25.  Ahp.  Seeker. 

(17.)  This  is  conformable  to  the  practice  of 
the  primitive  Church,  which  always  ordered  that 
Confirmation  should  precede  the  Eucharist,  unless 
there  was  extraordinary  occasion  to  the  contrary  : 
such  as  was  the  case  of  clinick  baptism,  of  the  ab- 
sence of  a  bishop,  or  the  like  :  in  which  cases  the 
Eucharist  is  allowed  before  Confirmation.    Wheatly. 

(18.)  These  were  added  to  the  last  review,  in 
compliance  with  the  request  of  the  Presbyterian 
divines,  that  Confirmation  might  not  be  made  so 
necessary  to  the  Holy  Communion,  as  that  none 
should  be  admitted  to  it,  unless  they  had  been 
confirmed. 

By  "  ready  "  is  meant  that  they  "  are  arrived  at 
a  competent  age,  and  can  say  the  Creed,  the 
Lord's  prayer,  and  the  Ten  Commandments ;  and 
also  can  answer  to  the  other  questions  of  the 
Church  Catechism."  Shepherd. 


(  462  ) 
THE  FORM  OF 

SOLEMNIZATION  OF  MATRIMONY,  (i) 


^  The  laics  respecting  Matrimoyiy ^  whether  by  publishing  the  Bans  (2.)  in  Churches, 
or  by  License,  being  different  in  the  several  States  ;  every  Minister  is  left  to  the 
direction  of  those  Laics,  in  every  thing  that  regards  the  civil  contract  between  the 
Parties. 

T  And  when  the  Bans  are  published,  it  shall  be  in  the  following  form  : — I  publish  tfie 

Bans  of  Marriajfe  between  M.  of — ,  and  N'.  of  • -,    If  any  of  you  know  cause  or 

just  impediment,  why  these  two  persons  should  not  be  joined  toorether  in  holy  Matrimo- 
ny, ye  are  to  declare  it.     [This  is  the  first,  second,  or  third  ti?7ie  of  asking.] 


^  At  the  day  and  time  appointedfor  Solemniza- 
tion of  Matrimonii,  the  Persons  to  be  married 

■  shall  come  into  the  body  of  the  Church,  (3.)  or 
shall  he  ready  in  some  proper  house,  with  their 
friends  and  neighbours  ;    and  there  standing 

(1.)  That  this  holy  state  \vas  instituted  by  G,od 
is  evident  from  the  two  first  chapters  ia  the  Bible  : 
Gen.  i.  23  ;  ii.  18.  24.  Whence  it  came  to  pass, 
that,  amongst  all  the  descendants  from  our  first 
parents,  the  numerous  inhabitants  of  the  different 
nations  in  the  world,  there  has  been  some  religious 
way  of  entering  into  this  state,  in  consequence  and 
testimony  of  bis  divine  institution.  Among  Chris- 
tians especially,  from  the  very  first  ages  of  the 
Church,  those,  who  have  been  married,  have  been 
always  joined  together  in  a  solemn  manner  by  an 
ecclesiastical  person,  And  both  in  the  Greek  and 
Latin  Churches  ofl[ices  Avere  drawn  up  in  the  most 
early  times  for  the  religious  celebration  of  this  holy 
ordinance  :  but,  being  afterwards  mixed  with  super- 
stitious rites,  our  Reformers  thought  fit  to  lay  them 
aside,  and  to  draw  up  a  form  more  decent  and 
grave,  and  more  agreeable  to  the  usage  of  the  pri- 
mitive Church.  Wheatly. 

No  part  of  our  Liturgy  has  been  so  considerably 
abridged,  and  otherwise  altered  from  the  English 
Book,  as  the  Form  of  Solemnization  of  Matrimony. 
These  alterations  may  be  accopnted  for  partly, 
from  a  consideration  of  the  numerous  ecclesiastical 
regulations  connected  with  Matrimony  by  the  laws 
of  England,  and  partly  by  a  reference  to  the  change 
which  has  taken  place  in  the  public  taste  since  the 
Office  was  originally  composed.  It  is  further  to  be 
considered  that  great  diversity  prevails  in  the  laws 
of  the  different  States  in  lelation  to  Matrimony, 
and  in  drawing  up  a  form  for  general  use,  it  was 
necessary  to  frame  it  in  such  a  way  that  it  should 
not  interfere  with  any  of  our  various  civil  institu- 
tions.   The  alterations  have,  I  believe,  been  uni- 


iogether,  the  Man  on  the  righthand.  (4.)  and.  the 
Woman  on  the  left,  the  Minister  shall  say,  (5.) 

DEARLY  beloved,  we  are  gathered  to- 
gether here  in  the  sight  of  God,  and  in  the 

versally  approved  ;  and  a  comparison  of  the  Forms 
in  the  two  books  will  be  sufficient  to  justify  the 
prudence,  judgment,  and  good  taste  of  the  Ameri- 
can reviewers  of  the  Liturgy.  t.  c.  b. 

(2.)  The  word  "ban n '^  comes  from  the  barba- 
rous. Latin  word  baiinum,  bandum  ;  or  from  ban- 
nire,  which  signifies  to  put  out  such  an  edict  or 
proclamation.  It  came  into  use  about  the  seventh 
or  eighth  century,  Avhen  the  Latin  tongue  was  vitia- 
ted by  the  intermixture  of  a  number  of  Gothic, 
Teutonic,  and  Gaulish  words.  For  we  find  the 
use  of  it  in  the  Capitulars  of  Charles  the  Great,  in 
the  year  of  our  Lord  S02.  '•  Bannimus  firmiter,  ut 
nemo  amplius  faciat,"  &c.  "  We  publish  it  as 
a  ban,  that  no  one  hereafter,-'  &c. 

Dr.  Nicholls. 

(3.)  Partly  that  the  office  may  be  performed 
in  a  visible  place  ;  and  partly  in  imitation  of 
antiquity  ;  for  in  the  ancient  Church  marriages 
were  solemnized  in  this  place.         Dr.  Nicholls. 

And  since  God  himself  doth  join  those,  that  are 
lawfully  married,  certainly  the  house  of  God  is  the 
fittest  place,  wherein  to  make  this  religious  cove- 
nant. And  therefore  by  the  ancient  canons  of  this 
Church  the  celebration  of  matrimony  in  taverns, 
or  other  unhallowed  places,  is  expressly  forbidden. 
And  the  office  is  commanded  to  be  performed  in 
the  Church,  not  only  to  prevent  aU  clandestine 
marriages,  but  also  that  the  sacredness  of  the  place 
may  strike  the  greater  reverence  into  the  minds  of 
the  married  couple,  Avhile  they  remember  they 
make  this  holy  vow  in  the  place  of  Cod's  peculiar 
presence.  Wheatly. 

(4.)  Because  the  right  hand  is  the  most  honour- 


MATRIMONY 


463 


tace  of  this  company,  to  join  together  this  Man 
and  this  Woman  in  holy  Matrimony  ;  which 
j  I  is  commended  of  St.  Paul  to  be  honourable 
among  all  men  ;  and  therefore  is  not  by  any 
to  be  entered  into  unadvisedly  or  lightly  ; 
but  reverently,  discreetly,  advisedly,  soberly, 
and  in  the  fear  of  God.  Into  this  holy  es- 
tate, thesQ  two  persons  present  come  now  to 
be  joined.  If  any  man  can  show  just  cause, 
why  they  may  not  lawfully  be  joined  togeth- 
er, let  him  now  speak,  or  else  hereafter  for 
ever  hold  his  peace. 

T[  And  also  speaking  unto  the  Persons  who  are  to 
be  married,  (6)  he  shall  say, 

I  REdUIRE  and  charge  you  both  (as  ye 
will  answer"  at  the  dreadful  day  of  judg- 

able  place ;  which  is  therefore,  both  by  the  Latin 
and  Greek  and  all  Christian  Churches,  assigned  to 
the  man,  as  being  head  of  the  wife.  The  Jews 
are  the  only  persons  that,  1  ever  heard,  acted 
otherwise,  who  place  the  woman  on  the  right  hand 
of  her  husband,  in  allusion  to  that  expression  in 
the  forty-fifth  Psalm,  "At  thy  right  hand  did 
stand  the  queen  in  a  vesture  of  gold,"  &c. 

Wheatly. 

(5.)  To  prevent  that  vain  and  loose  mirth,  which 
IS  too  frequent  at  these  solemnities,  the  office 
:s  begun  with  a  grave  and  awful  presence,  which 
represents  the  action,  we  are  about,  to  be  of  so 
divine  an  original,  of  so  high  a  nature,  and  of  such  in- 
finite ■concernment  to  all  mankind,  that  they  are  not 
only  vain  and  imprudent,  but  even  void  of  shame, 
who  will  not  lay  aside  their  levity,  and  be  composed, 
upon  so  serious  and  solemn  occasion.  And  to  pre- 
vent any  misfortune,  which  the  two  paities  might 
ra5hly,  or  perhaps  inconsiderately,  run  into  by 
means  of  their  marriage,  the  minister  charges  the 
congregation,  "  If  they  know  any  just  cause,  why 
they  may  not  lawfully  be  joined  together,  they  do 
now  declare  it,"  before  this  holy  bond  be  tied  ;  since 
afterwards  their  discovery  of  it  will  tend  perhaps 
more  to  the  prejudice  than  to  the  relief  of  the  par- 
ties, mieaily. 

(6.)  Though  others  are  first  called  upon  to  dis- 
cover the  impediments,  if  any  such  be  known,  as 
being  most  likely  to  reveal  them ;  yet  the  parties 
themselves  are  charged,  in  the  next  place,  as  being 
most  concerned  to  declare  them.  Since,  should 
there  afterwards  appear  any  just  impediment  to 
their  marriage,  they  must  either  necessarily  live  to- 
cjether  in  a  perpetual  sin,  or  be  separated  for  ever 
by  an  eternal  divorce.  Whcatly. 

(7.)  The  impediments  being  removed,  we  proceed 
to  the  marriage  itself,  which  being  a  solemn  com- 
pact, we  first  "  ask  the  mutual  consent  of  the  par- 
ties," because  consent  ot  the  persons  is  so  essen- 


ment,  when  the  secrets  of  all  hearts  shall  be 
disclosed)  that  if  either  of  you  know  any 
impediment,  why  yc  may  not  be  lawfully 
joined  together  in  JNUxtrimony,  ye  do  now 
confess  it :  For  be  ye  well  assured,  that  if 
any  persons  are  joined  together  otherwise 
than  as  God's  word  dolh  allow,  their  mar- 
riage is  not  lawful. 

"[[  77ie  Minister,  if  he  shall  have  reason  to  doubt 
of  the  lawfulness  of  the  proposed  Marriage, 
may  demand  sufficient  surety  for  his  indemni- 
fication ;  but  if  no  impediment  shall  be  alleg- 
ed, or  suspected,  (7)  the  Minister  shall  say  to 
the  Man, 

M.'  WILT  thou  have  this  Woman  to  thy 
wedded  Wife,  to  live  together  after  God's 

tial,  that  the  marriage  is  not  good  without  it :  hence 
Rcbekah's  friends  asked  her  consent.  Gen.  xxiv.  58. 
And  in  the  firmest  kind  of  matrimony  among  the 
Romans,  the  parties  did  mutually  ask  this  of  each 
other;  and  amongst  all  Christians,  the  priest  in 
God's  stead  puts  this  question,  that  the  declaration 
may  be  made  as  to  God  himself.  Dean  Comber. 

The  man  therefore  is  asked,  "  Whether  he  will 
have  this  woman  to  his  wedded  wife  ;"  and  the  wo- 
man, "  Whether  she  will  have  this  man  to  her 
wedded  husband,  to  live  together  after  God's  ordi- 
nance in  the  holy  estate  of  matrimony."  And  that 
they  may  the  better  know  what  are  the  conditions 
of  this  state,  the  minister  enumerates  the  duties 
v/hich  each  of  them  by  this  covenant  will  be  bound 
to  perform. 

The  man,  for  instance,  is  obliged,  in  the  first 
place,  to  "  love"  his  wife,  which  is  the  principal  du- 
ty required  by  St.  Paul,  (Eph.  v.  25  ;)  and  is  here 
mentioned  first,  because,  if  the  man  hath  this  affec- 
tion, he  will  perform  with  delight  all  the  other  du- 
ties ;  it  being  no  burden  to  do  good  offices  to  those 
whom  we  heartily  and  sincerely  love,  2.  He 
must  "  comfort  her,"  which  is  the  same  that  St. 
Paul  expresses  by  "  cherishing,"  (Eph.  v.  29  ;)  and 
imphes  here,  that  the  husband' must  support  his 
wife  under  all  the  infirmities  and  sorrows,  to  which 
the  tenderness  of  her  sex  often  makes  her  liable." 
3.  He  is  to  "  honour"  her,  which  is  also  directly 
commanded  by  St.  Peter,  (1  Pet.  iii.  7;)  for  though 
the  wife,  as  he  says,  be  the  "weaker  vessel,"  yet 
she  must  not  be  despised  for  those  unavoidable 
weaknesses,  which  God  has  been  pleased  to  annex 
to  her  constitution,  but  rather  respected  for  her  use- 
fulness to  the  man's  comfortable  being.  4.  He 
must  "  keep  her  in  sickness  and  health,"  which 
in  St.  Paul's  phrase,  is  to  "  nourish,"  (Eph.  v.  29,) 
or  to  afford  her  all  necessaries  in  every  condition. 
Lastly,  he  must  consent  to  be  faithful  to  her,  and 
"  forsaking  all  other,  keeping  himself  only  to  her  so 


464 


MATRIMONY. 


ordinance,  in  the  holy  estate  of  Matrimony  ? 
Wilt  thou  love  her,  comfort  her,  honour,  and 
keep  her,  in  sickness  and  in  healtli ;  and, 
forsakina:  all  others,  keep  thee  only  unto  her, 
so  long  as  ye  both  shall  live  ? 

^  The  Man  shall  answer, 

I  will.  (8.) 

1[   Then  shall  the  Minister  say  unto  the  Woman, 

N.  WILT  thou  have  this  Man  to  thy 
wedded  Hasband,  to  hve  together  after  God's 
ordinance,  in  the  holy  estate  of  Matrimony  ? 
Wilt  thou  obey  him,  and  serve  him,  love, 

long  as  they  both  shall  live."  (Mai.  li.  15,  16  ;  1 
Cor.  vii.  10;)  which  is  added  to  prevent  those  three 
mischievous  and  fatal  destroyers  of  marriage,  adul- 
tery, polygamy,  and  divorce. 

There  is  no  differenee  in  the  duties,  nor  conse- 
quently in  the  terms  of  the  covenant  between  a  man 
and  his  wife  ;  except  that  the  woman  is  obliged  to 
'•  obey"  and  "  serve"  her  husband.  Nor  is  this  a 
difference  of  our  own  devising,  but  is  expressly  or- 
dered by  God  himself,  who,  in  those  places  of 
Scripture  where  he  enjoins  husbands  to  love  their 
wives,  commands  the  wives  to  be  "  subject"  and 
''  obedient"  to  their  husbands.  Eph.  v.  22.  24 ; 
Col.  iii.  18  ;  Tit.  ii.  5 ;  Pet.  iii.  1.  5.  The  rules 
also  of  society  majse  it  necessary ;  for  equality, 
saith  St.  Chrysostom,  breeds  contention,  and  one  of 
the  two  must  be  superior;  or  else  both  would  strive 
perpetually  for  the  dominion.  Wherefore  the  laws 
of  God,  and  the  wisdom  of  all  nations,  have  given 
the  superiority  to  their  husbands.  Wheatly. 

(8.)  The  whole  matter  being  thus  proposed  to 
each  party,  they  should  each  of  them  seriously 
weigh  and  consider  it.  And  if  they  like  this  state 
of  life,  and  the  duties  annexed  to  it ;  if  they  neither 
of  them  have  any  objection  against  the  person  of 
the  other,  but  are  persuaded  they  can  each  of  them 
love  the  other,  and  that  for  ever,  in  all  conditions  of 
life ;  let  each  of  them  answer  as  the  Church  directs 
them,  "  I  will ;"  which  are  the  proper  words  that 
oblige  in  compacts,  but  which  can  never  lay  a  more 
solemn  obligation  than  when  they  are  pronounced 
upon  this  occasion.  For  if  we  start  back  after 
speaking  them  here,  we  shall  have  as  many  wit- 
nesses of  the  falsehood,  as  there  are  persons  present 
at  the  solemnity,  namely,  God  and  his  angels,  the 
minister  and  the  congregation :  and  therefore  in 
regard  to  so  venerable  an  assembly,  let  them  here 
be  pronounced  with  all  deliberate  gravity,  and  for 
ever  made  good  with  all  possible  sincerity. 

Wheatly. 
(9.)   The  next  thing  in  the  solemnization  is, 
"  the  mutual  stipulation,"   or  the  covenant  they 
make  with  one  another,  which  is  introduced  with 


honour,  and  keep  him,  in  sickness  and  in 
health  ;  and,  forsaking  all  others,  keep  thee 
only  unto  him,  so  long  as  ye  both  shall  live? 

IT  The  Woman  shall  answer, 

I  will. 

T[  Then  shall  the  Minister  say,  (9.) 
Who  giveth  this  Woman  to  be  married  to 
this  Man  ? 

IF  Then  shall  they  give  their  Troth  to  each  other 
(10.)  in  this  manner  : 

IT    The  Minister  receiving  the    Woman  at  her 
Father'' s  or  FriemVs  Hands,  (11.)  shall  cause 

two  very  significant  riles:  first,  ''The  father's 
giving  the  woman  in  marriage,"  (Luke  xvii.  27  ;  ] 
Cor.  vii.  38  ;)  which  custom  was  used  amongst 
the  Romans  and  the  Christians  in  all  ages.  Se- 
condly follows  the  "joining  of  hands."  which  all 
the  world  over  is  a  ceremony  signifying  the  con- 
tracting of  friendship  and  making  of  covenants, 
(Prov.  xi.  21  ;  2  Kings  x.  15;)  and  hath  ever  been 
used  in  the  covenant  of  marriage.  Tobit.  vii.  13. 
The  father  delivers  her  up  to  the  priest  as  it  were 
to  commit  her  to  God's  disposal,  and  he  in  God's 
presence  joins  their  "  right  hands,"  because  the 
right  hand  is  generally  used  in  plighting  our  troth, 
and  engaging  our  faith  to  any  person  ;  and  having 
thus  delivered  them  into  each  other's  hands  and 
power,  (1  Cor.  vii.  4.)  the  priest,  while  they  thus 
give  each  other  their  hands,  causeth  them  to  make 
the  mutual  stipulation,  or  solemn  engagement  and 
vow  to  each  other:  he  asked  the  parties  con- 
sent before,  and  then  in  words  of  the  future 
tense  they  promised  they  would  have  this  per- 
son in  marriage,  but  that  is  no  more  than  "  es- 
pousals," which  of  old  was  a  different  office  from 
this  of  matrimony,  and  done  some  weeks  or  months 
before  ;  but  because  some  cast  off  their  spouses, 
before  the  marriage  was  completed,  the  Church 
hath  now  put  the  espousals  and  marriage  both 
into  one  office,  only  there  they  say,  "  I  will ;"  and 
here,  "  I  do  take,"  &c.  Dean  Comber. 

(10.)  This  old  English  expression  answers  ex- 
actly to  the  Latin,  "fidem  dare,"  to  promise  faith- 
fully: this  was  the  old  usual  form  of  speaking  in 
stipulations  and  making  bargains.  So  that  when 
the  Church  requires  of  the  persons  to  be  married, 
that  they  shall  give  each  other  their  troth ;  her 
meaning  is,  that  they  shall  make  a  solemn  assur- 
ance to  each  other,  that  they  design  to  be  husband 
and  wife,  and  to  live  together  in  a  faithful  dis- 
charge of  those  rules  and  obligations,  which  God's 
law  requires  in  that  state.  Dr.  Nicholls. 

(11.)  The  true  reason,  why  the  father  gives 
away  his  daughter,  probably  is,  because,  in  ancient 
times,  the  authority  of  a  father  was  almost  despotic 


MATRIMONY. 


465 


the  Man  with  his  right  Hand  (12.)  to  take  the 
Woman  by  her  right  Hand,  and  to  say  after 
him  as  folio  weth :  (13.) 

I  M.  take  thee  N.  to  my  wedded  Wife,  to 
have  and  to  hold  from  this  day  forward,  for 
belter  for  worse,  for  richer  for  poorer,  in 
sickness  and  in  health,  to  love  and  to  cherish, 
till  death  ns  do  part,  according  to  God's 
holy  ordinance  ;  and  thereto  I  plight  thee 
my  Troth.  (14.) 

7  Then  shall  they  loose  their  Hands,  and  the 
Woman  with  her  right  Hand  taking  the 
Mhn  by  his  right  Hand,  shall  likewise  say 
after  the  Minister  : 

I  N.  take  thee  M.  to  my  wedded  Husband, 
to  have  and  to  hold  from  this  day  forward. 

The  children  were  considered  as  his  property. 
When  any  other  person  gives  her  away,  he  is  sup- 
posed to  be  deputed  by  the  father,  or  to  act  with 
his  permission.  At  present  the  ceremony  shews 
the  father's  consent;  and  that  the  authority,  which 
he  before  possessed,  he  now  resigns  to  the  husband. 

Shepherd. 

(12.)  The  joining  of  hands  naturally  signifies 
contracting  a  friendship,  and  making  a  covenant, 
as  observed  before  ;  and  the  right  hand  especially 
was  esteemed  so  sacred,  that  Cicero  calls  it  the 
"  witness  of  our  faith  :"  and  therefore,  the  joining 
of  these  being  used  in  all  covenants,  no  wonder  it 
should  be  observed  in  the  solemn  one  of  marriage. 
Accordingly  we  find  it  has  been  used,  upon  this 
occasion,  by  Heathens,  Jews,  and  Christians  in  all 
ages.  Wheatly. 

In  both  the  ancient  and  modern  offices  of  the 
Eastern  and  Western  Churches,  the  priest  is 
directed  to  join  the  hands  of  the  man  and  woman, 
that  each  may  confirm  the  covenant  to  the  other. 

Shepherd. 

(13.)  The  declaration  of  the  consent  of  the  par- 
ties, already  given,  may  be  considered  as  a  form  of 
espousals;  but  the  mutual  stipulation,  which  each 
is  to  repeat  with  their  own  lips,  is  the  most  essen- 
tial part  of  the  marriage  ceremony. 

As  a  form  of  contract,  the  mutual  stipulation  pre- 
scribed by  our  Church  is  explicit  and  full.  It 
comprehends  whatever  is  essential  to  any  contract. 
What  adds  to  its  beauty  and  excellence,  is  its 
plainness  and  simplicity.  The  sense  is  so  clear, 
that  it  cannot  be  mistaken  by  the  most  ordinary 
c.pacity.  Shepherd. 

(14.)  Or,  as  the  woman  says,  "I  give  thee  my 
I    troth :"  that  is,  for  the  performance  of  all  that  has 
'■'   tjecn  said,  they,  each  of  them,  lay  their  faith    or 
truth  to  pledge :  as  much  as  if  they  had  said.  If  I 
perform  not  the  covenant  I  have  made,  let  me  for- 
feit my  credit,  and  never  be  counted  just,  or  honest, 
59 


for  better  for  worse,  for  richer  for  poorer,  in 
sickness  and  in  health,  to  love,  cherish,  and  to 
obey,  till  death  us  do  part,  according  to  God's 
holy  ordinance  ;  and  thereto  I  give  thee  my 
Troth. 

IT  Then  shall  they  again  loose  their  Hands,  and 
the  Man  shall  give  unto  the  Woman  a  Ring. 
(15.)  And  the  Minister  taking  the  Ring  shall 
deliver  it  unto  the  Man,  to  put  it  iipon  the  fourth 
Finger  of  the  \Voman''s  left  Hand..  And  the 
Man  holding  the  Ring  there,  and  taught  by  the 
Minister,  shall  say, 

WITH  this  Ring  I  thee  wed,  (16.)  and 
with  all  my  worldly  goods  I  thee  endow : 
(17.)  In  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  (18.)    Amen. 

or  faithful  any  more.  And  therefore  ihey  ought  well 
to  consider  this  vow,  before  they  make  it ;  and 
beware,  that  they  never  brake  it. 

'Dean  Comber,  Wheatly. 

(15.)  Besides  the  plecli;e  of  our  truth,  there  is  a 
visible  pledge  also,  namely,  "  the  rino;,"  which  be- 
ing anciently  the  seal  hy  which  all  orders  were 
signed,  and  all  choice  things  secured,  the  delivery 
of  this  was  a  sign,  t'.ai  the  party  to  whom  it  was 
giv^n  was  admitted  into  the  nearest  friendship  and 
the  highest  trust,  so  as  to  be  invested  with  our  au- 
thority and  allowed  to  rtianage  our  treasure  and 
other  concerns,  (Gen.  xli.  42  ;)  and  hence  it  came 
to  be  a  token  of  love,  (Luke  xv.  22  ;)  and  was  used 
in  matrimony  not  only  among  the  Jews  and  Gen- 
tiles, but  the  Christians  also,  who,  in  Clemens 
Alexandrinus'stime,  gave  their  spouse  a  ring  to  de- 
clare her  worthy  of  the  government  of  the  family, 
and  thus  it  hath  been  used  ever  since.  And  we 
may  observe,  the  matter,  of  which  this  ring  is  made, 
is  gold,  to  signify  how  noble  and  durable  our  af- 
fection is  ;  the  form  is  round,  to  imply  that  our  re- 
spect shall  never  have  an  end  :  the  place  of  it  is  on 
the  fourth  finger  of  the  left  hand,  where  the  an- 
cients thought  was  a  vein  which  came  directly 
from  the  heart,  and  where  it  may  be  always  in 
view  :  and  being  a  finger  least  used,  where  it  may 
be  least  subject  to  be  worn  out.  But  the  main  end 
is  to  be  a  visible  and  lasting  token  and  remem- 
brance of  this  covenant^  which  must  never  be  for- 
gotten; and  if  in  ordinary  bargains  we  have  some 
lasting  thing  delivered  as  an  earnest  or  pledge  and 
memorial,  much  more  is  it  needful  here :  and  to 
scruple  a  thing  so  prudent  and  well  designed,  so 
anciently  and  universally  used,  does  not  deserve 
our  serious  confutation.  Dean  Comber. 

The  ring  is  by  positive  institution  "  a  token  and 
pledge  of  the  covenant  made  "  by  the  parties  con- 
tracting marriage :  and  as  it  is  a  permanent  monu- 
ment of  the  vows  and  promises  then  reciprocally 


466 


MATRIMONY. 


^  TTien  the  Man,  leaving  the  Ring  upon  the 
fourth  Finger  of  the  Woman^s  left  Hand,  the 
Minister  shall  say, 

Let  us  pray.  (19.) 

OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give US  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation  ;  Bat  deliver  us  from  evil. 
Amen. 

O  ETERNAL  God,  Creator  and  Preserv- 
er of  all  mankind,  giver  of  all  spiritual  grace, 
the  author  of  everlasting  life  ;  send  thy 
blessing  upon  these  thy  servants,  this  man 

made,  so  it  ought  to  be  a  perpetual  monitor,  that 
these  vows  be  religiously  observed,  and  these  pro- 
mises faithfully  performed.  Shepherd. 

(16.)  When  the  ring  is  delivered,  the  husband 
speaks  to  his  wife,  declaring  the  meaning  general  of 
this  significant  token,  "  with  this  ring  I  thee  wed," 
that  is,  this  is  a  pledge  of  that  covenant  of  matrimony 
which  I  ju5t  now  make  with  thee.  Dean  Comber. 

(17.)  These  words  promise  a  maintenance  suit- 
ed to  the  man's  quality,  or  a  participation  of  his 
fortune  and  estate.  Wherever  he  is  master,  she 
is  mistress.  The  wife  is  to  have  all  things  in  com- 
mou  with  her  husband,  except  the  power  of  aliena- 
ting his  estate.  Shepherd. 

(IS.)  This  is  a  solemn  ratification  of  the  en- 
gagement: and  he  that  has  made  it  should  remem- 
ber, that  every  wilful  violation  of  the  covenant 
is  an  act  of  injustice  done  to  the  woman,  and  an 
oflfence  committed  against  the  Almighty. 

Dean  Comber,  Shepherd. 

(19.)  The  introduction  to  the  benedictory  prayer 
is  copied  from  the  form  in  the  manual  of  Sarum, 
and  other  of  the  sentiments  are  borrowed  from  the 
Roman  ritual:  but  instead  of  a  blessing  on  the 
ring,  which  is  prescribed  in  these  offices,  we  are 
directed  to  implore  a  blessing  on  the  parties  which 
have  contracted  marriage:  beseeching  God  that 
they  may  be  enabled  surely  to  perform  the  vow 
and  covenant  betwixt  them  made,  whereof  the  ring 
given  and  received  is  a  token  and  pledge,  and  may 
ever  remain  in  perfect  love  and  peace  together, 
and  live  according  to  God's  holy  laws. 

As  an  example  of  matrimonial  fidelity  our  form 
specifies  Isaac  and  Rebekah,  who  were  probably 
selected  for  this  reason.  Isaac  is  the  only  Pa- 
triarch who  had  not  a  plurality  of  wives.  He  lived 
with  Rebekah  according  to  the  divine  ordinance  in 
the  primitive  institution  of  marriage.  The  Greek 
offices  enumerate  Abraham  and  Sarah,  Jacob  and 


and  this  woman,  whom  we  bless  in  thy 
name ;  that  as  Isaac  and  Rebecca  lived 
faithfully  together,  so  these  persons  may  sure- 
ly perform  and  keep  the  vow  and  covenant 
betwixt  them  made,  (whereof  this  Ringo;iven 
and  received  is  a  token  and  pledge,)  and 
may  ever  remain  in  perfect  love  and  peace 
together,  and  live  according  to  thy  laws, 
through  Jesus  Christ  our  Lord.     Amen. 

IT  Then  shall  the  Minister  join  their  right  Hands 
(20.)  together,  and  say : 

Those  whom  God  hath  joined  together, 
let  no  man  put  asunder. 

IT  Then  shall  the  Minister  speak  unto  the  Com- 
pany : 

FORASMUCH  as  M.  and  N.  have  con- 

Rachel,  Moses  and  Zipporah,  and  others:  but  in 
the  Roman  ritual,  no  particular  instance  of  conju- 
gal fidelity  is  either  mentioned  or  alluded  to. 

Dean  Comber,  Shepherd. 
(20.)  The  covenant  being  thus  made,  and  a  bless- 
ing begged  on  it,  the  next  thing  is,  "the  Church's 
ratification  "  thereof  in  the  name  of  God,  Avho,  be- 
ing the  supreme  Lord,  ought  to  confirm  his  ser- 
vants' marriages  :  and  this  is  done,  first  by  declar- 
ing the   authority   upon  which   this   covenant  is 
founded,  namely,  upon  the  divine  autnority  ;  for 
the  rite  of  God's  instituting,  the  vow  flath  been 
made  iitnis  presence,  and  promise  made  to  him 
and  in  his  name,  wherefore  God  hath  joined  those 
who  are  thus  married  ;  and  we  declare  in  our  Sa- 
viour's words,  (Matt.  xix.  6.)  "  Those  whom  God 
hath  joined  together,  no  man  may  put  asunder." 
Secondly,  the  priest  publisheth  the  marriage  cove- 
nant, by  repeating  the  manner  in  which  it  was 
made,  by   mutual  "  consent "  declared,  and  by  a 
solemn  vow  made  "  in  the  presence  of  God  "  and 
the  "  congregation,"  by  plighting  their  troth  "  and 
giving  a  ring"  as  the  visible  and  lasting  pledge 
thereof,  as  well  as  "by  joining  hands:"  therefore 
he  now  sets  God's  seal  to  this  holy  and  religious 
compact  to  make  it  perfect  and  complete,  '"pro- 
nouncing them  to  be  man  and   wife  together,  Jn 
the   name  of  the  Father,  of  the  Son,  and  of  the 
Holy   Ghost,  Amen."     That  is,   they  are  joined 
rightly,  according  to  the  Christian  rules,  and  by 
God's  own  authority,  so  that  the  union  is  sacred, 
and  inviolable.     Thirdly,  this   part  i?    concluded 
with  a  solemn  benedictici ,  tor  bem?  mice  by  the 
divine  authority  and  direction,  the  institution  be- 
ing his,  and  he  being  authorizer  of,  and  witness  to, 
the  marriage,  the  priest  may  without  scruple  pro- 
nounce God's  blessing  on  the  parlies,  mentioning 
the  whole  Trinity  in  whose  name  the  vow  was 
made,  and  desiring  God  to  bless  them  with  all 


ii 


% 


MATRIMONY. 


467 


seated  together  in  holy  Wedlock,  and  have 
witnessed  the  same  before  God  and  this  com- 
pany, and  thereto  have  given  and  pledged 
their  troth,  each  to  the  other,  and  have  de- 
clared the  same  by  giving  and  receiving  a 
Ring,  and  by  joining  hands ;  1  pronounce 
that  they  are  Man  and  Wife  ;  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.    Amen. 

good  things,  "to  preserve  and  keep  them"  from  all 
evil, praying  that  he  will  be  kind  and  "favourable" 
^  to  them,  giving  them  such  "grace,"  that  they  may 
"  live  "  so  lovingly  and  holily  together  "  in  this  life," 
that,  when  they  come  into  that  world  where  they 
neither  marry  nor  are  given  in  marriage,"  they  may 


T[  And  the  Minister  shall  add  this  Blessing : 

GOD  the  Father,  God  the  Son,  God  the 
Holy  Ghost,  bless,  preserve,  and  keep  you : 
The  Lord  mercifully  with  his  favour  look 
upon  you,  and  fill  you  with  all  spiritual  bene- 
diction and  grace  ;  that  ye  may  so  live  toge- 
ther in  tViis  life,  that  in  the  world  to  come  ye 
may  have  life  everlasting.     Amen. 

be  both"  made  happy,  and  meet  "in  everlasting 
life.  Amen."  This  is  the  priest's  blessing,  which 
is  so  comprehensive  and  so  effectual,  that  the 
whole  office  was  anciently  called,  "  The  blessing 
of  the  priest,"  which  happily  concludes  this  part. 

Dean  Combep- 


(  ^8  ) 
THE  ORDER  FOR 

THE  VISITATION  OF  THE  SICK  (^ ) 


If  When  any  Person  is  sick,  notice  shall  be  given 
thereof  to  the  Minister  of  the  Parish;  who,  com- 
ing into  the  sick  Person's  House,  shall  say,  (2.) 

Peace  be  to  this  House  and  to  all  that 
dwell  in  it. 

(1.)  Ta  so  uncertain  a  world,  where  sickness 
sometimes  interrupts  the  very  joys  of  marriage,  it 
is  no  wonder  that  this  sad  office  should  be  placed 
next  to  matrimony  :  for  all  people  in  all  conditions, 
of  all  ages  and  sexes,  are  subject  to  diseases  con- 
tinually :  so  that  when  any  person  falls  sick,  those 
that  are  in  health  must  "remember  them,  as  being 
themselves  also  in  the  body,"  (Ilcb.  xiii.  3,)  and 
liable  to  the  sara3  calamities;  and  all  Christians 
are  commanded  to  visit  their  neighbours  in  this 
estate,  and  are  promised  they  shall  be  rewarded  by 
God  for  so  doing.  Psal.  xli.  1,  2;  Matt.  xxv.  34. 
36;  James  i.  27;  Ecclus.  vii.  35.  And  in  the 
primitive  times  they  were  famous  for  this  piece  of 
charity.  But  it  is  especially  the  duty  of  the  Cler- 
gy, "to  viait  the  sick,"  a  duty  instituted  and  en- 
joined by  God  himself;  "  Is  any  sick  among  you  ? 
let  him  call  for  the  elders  of  the  Church,  and  let 
them  pray  over  him,  anointing  hira  with  oil  in  the 
name  of  the  Lord  ;  and  the  prayer  of  faith  shall 
save  the  sick,  and  the  Lord  shall  raise  him,  up, 
and  if  he  hath  committed  sins,  they  shall  be  for- 
given him."  James  v.  14,  15.  In  which  words 
(being  the  original  and  foundation  of  this  office) 
we  may  note,  first,  that  the  duty  is  enjoined  by 
divine  authority,  and  therefore  it  is  not  barely  a 
point  of  civility,  but  an  act  of  religion,  and  a  ne- 
cessary duty  which  God  requires  from  us.  Secondly, 
The  lime  to  perform  it  is,  "  when  any  are  sick  among 
us  ;"  for  then  the  parties  have  most  need  of  com- 
fort, advice,  and  prayers,  to  support  them  and  pro- 
cure help  for  them  as  also  to  prepare  them  for  their 
last  and  great  account ;  and  then  these  religious  ex- 
ercises will  do  us  most  good,  because  sickness  em- 
bitters the  world  and  endears  heaven  to  us,  raking  us 
pray  devoutly,  and  hearken  willingly  to  holy  advice  ; 
so  that  this  happy  opportunity  must  not  be  lost :  nor 
may  it  be  deferred  till  the  sick  persons  be  very  weak 
and  nigh  to  death,  for  then  they  are  incapable  either 
to  join  in  the  office,  or  to  receive  the  main  benefits 
thereof ;  and  the  word  in  St.  James  is,  "  if  any  be 


T[   When  he  cometh  into  the  sick  Man^s  presence 
he  shall  say,  kneeling  down, 

REivIEMBER  not,  Lord,  onr  iniquities, 
nor  the  iniquities  of  our  forefathers  ;  spare 
us,  good  Lord,  spare  thy  people,  whom  tlioa 

infirm,"  (ver.  14  ;)  to  note,  this  should  be  done  in 
tlie  beginning  of  sickness,  and  not  put  cfT  till  the 
physicians  give  men  over.      Thirdly,  As  to   the 
manner  of  performing  this  duly;  1.  The  sick  man 
(or  his  friends)  must  "  send  for  the  priest,"  who 
else  may  either  not  knov/  of  his  sickness,  or  when 
it  may  be  seasonable  to  visit ;  and  if  he  come   un- 
sent  for,  it  is  more  than  he  is  obliged  to  do :  but 
yet  it  is  an  act  of  great  charity,  because  God  re- 
quries  the  elders  of  the  Church  shall  do  this  duty. 
The  sick  man  must  pray  for  himself,  (ver.  13;) 
and  his  neighbours  may  pray  with  him  and  for    r 
him,  (ver.  16 ;)  but  neither  cf  these  sufficeth,  he 
must  send  for  the  minister  besides,  who,  now  the 
Church  is  settled,  lives  not  far  from  him,  and  he  is 
most  able  to  give  counsel,  and  most  likely  to  pre- 
vail, because  God  requires  him  to  perform  this  of- 
fice, which  is  described  in  St.  James,  1.  By  "  pray- 
ing over  hira,"  that  is,  beside  him  in  the  house 
where  he  lies  sick.     And  since  God  enjoins  pray- 
ers shall  be  made,  and  doth  not  prescribe  the  form ; 
as  all  other  Churches  have  made  proper  forms,  so 
hath  ours  also  composed  this,  which  is  the  most 
full  and  useful  office  on  this  occasion  extant  in  the 
world.     2.  In  St.  James's  time,  and  as  long  as  the 
miraculous  gift  of  healing  continued,  they  "anoint- 
ed the  sick  with  oil  also  in  the  name  of  Jesus,"  not 
to  convey  any  grace  to  the  soul,  (as  the  Papists 
now  pretend   to  do  by  their  extreme  unction,  late- 
ly made  a  sacrament,)  but  to  work  a  miraculous 
cure  which  was  the  usual  effect  in  those  ages.  But 
the  power  and  gift  being  now  ceased,  the  reformed 
Churches  left  off  the  oil,  which  was  the  sign,  be- 
cause the  thing  signified   was  now  taken  away. 
But  yet  we  retain  all  the  substantial  parts  of  this 
office.     3.  Here  are  by  St.  James  set  down  "the 
benefits"  which  may  be  obtained  by  it,  which  are 
annexed  to  the  "prayer  of  faith,"  the  part  which 
was  not  ceremonial,  and  which  continues  still  as 
the  benefits  also  shall  do,  namely.  This  shall  be 
a  means  "  to  save  the  sick  ;"  and  more  particularly     - — 


VISITATION  OF  THE  SICK. 


469 


hast  redeemed  with  thy  most  precious  blood  ; 
and  be  not  angry  with  us  for  ever. 
Answer.  Spare  us,  good  Lord. 

H   Then  Ihe  Minister  shall  say,  * 

liet  us  pray. 

Lord,  have  mercy  upon  us.  (3.) 

Christ,  have  mercy  upon  us. 

Lord,  have  mercy  upon  us. 

OUR  Father,  who  art  in  heaven,  Hal- 
lowed be  thy  Name  ;  Thy  kingdom  come  ; 
Thy  will  be  done  on  earth,  as  it  is  in 
heaven  ;  Give  us  this  day  our  daily  bread  ; 
And  forgive  us  our  trespasses,  as  we  forgive 
those  who  trespass  against  us  ;  And  lead 
us  not  into  temptation  ;  But  deliver  us  from 
evil.     Amen. 

Minister.  O  Lord,  save  thy  servant ; 

Ansioer.  Who  putteth  his  trust  in  thee. 

Minister.  Send  hi?n  help  from  thy  holy 
place ; 

1.  "'The  Lord  shall  raise  him  up,"  that  is,  if  God 
see  that  health  be  good  for  him,  the  devout  per- 
forming of  this  office  shall  contribute  to  his  reco- 
very :  or,  2.  However  (because  men  are  mortal 
and  must  die  at  some  time)  it  shall  be  a  means 
"to  procure  forgivenesSi"  of  the  sins  he  "hath 
//  committed."  Wherefore  as  We  love  our  friends, 
or  our  own  souls,  all  care  must  be  taken  that  this 
necessary  and  profitable  office  be  not  neglected. 

Dean  Comber. 
(2.)  When  the  priest  enters  the  sick  man's 
house,  he  salutes  all  that  are  in  it,  with  that  phrase 
which  our  Lord  ordered  his  disciples  to  use  when 
they  went  to  cure  both  souls  and  bodies,  (Luke  x. 
5,)  "Peace  be  to  this  house;"  which  is  a  pious 
wish,  for  the  health  and  prosperity  of  all  "  that 
dwell  in  it,"  and  Christ  hath  promised  it  shall  have 
its  effect,  and  prove  a  real  blessing.  And  because 
the  litany  is  the  proper  office  for  averting  evil,  all 
of  it  should  be  used  here,  only  in  consideration  of 
the  parties'  weakness,  one  petition  is  taken  out  of 
it,  wherein  we  beg  of  God  (who  for  our  sins  lays 
sickness  on  us)  "not  to  remember  our  iniquities, 
nor  those  of  our  forefathers,"  which  we  have  made 
ours  by  imitating  them:  but  to  "  spare  us "  even 
from  temporal  judgments,  because  Christ  hath 
"  redeemed  us  with  his  precious  blood :"  however 
we  entreat  him  to  deliver  us  from  eternal  death, 
and  "not  to  be  angry  with  us  for  ever."  To  which 
all  that  are  present,  as  suffering,  or  deserving  to 
suffer,  say,  "  Spare  us,  good  Lord."  And  as  all 
those  who  came  to  Jesus  of  old  to  be  healed,  used 
to  cry,  "Lord,  have  mercy  on  us,"  so  do  we  here 
on  the  like  occasion  supplicate  the  whole  Trinity 
for  mercy,  in  that  ancient  form,  called  the  lesser 
litany.  Dean  Comber. 


Answer.  And  evermore  mightily  defend 
him. 

Mitiister.  Let  the  enemy  have  no  advan- 
tage of  him  ; 

Answer.  Npr  the  wicked  approach  to  hurt 
him^. 

Minister.  Be  unto  him,  O  Lord,  a  strong 
tower, 

Answer.  From  the  face  of  Ais enemy. 

Minister.  O  Lord,  hear  our  prayer ; 

Answer.  And  let  our  cry  come  unto  thee. 

Minister. 

O  LORD,  look  down  (4.)  from  heaven,' 
behold,  visit,  and  relieve  this  thy  servant. 
Look  upon  him,  with  the  eyes  of  thy  mercy  ; 
give  him,  comfort  and  sure  confidence  in 
thee  ;  defend  him  from  the  danger  of  the 
enemy;  (5.)  and  keep  him  in  perpetual 
peace  and  safety,  through  Jesus  Christ  our 
Lord.     Am.en. 

(3.)  This  seems  to  be  the  proper  petition  for 
miserable  persons :  for  those  sick  and  distressed 
creatures,  that  came  to  Jesus  for  help,  did  gene- 
rally address  themselves  to  him  in  these  words. 
"  Have  mercy  on  us  "  was  the  prayer  of  the  two 
blind  men,  (Matt.  xx.  30;  ix.  27:)  and  the  woman 
of  Canaan,  with  the  father  of  the  lunatic,  used 
the  same  supplication,  (Matt.  xv.  22;  xvii.  15:) 
and  since  it  prevailed  with  our  Lord  in  his  hu- 
miliation to  pity,  heal,  and  help  those  who  used  it 
there ;  we  may  with  more  comfort  send  it  up  to 
him  now  in  his  exaltation.  The  whole  Catholic 
Church  hath  ever  esteemed  it  very  fit  for  this  pur- 
pose, in  that  it  is  so  early  found  in  the  Western, 
and  so  often  repeated  in  the  Eastern  offices  for 
the  sick.  Dean  Comber. 

(4.)  That,  which  hath  been  more  briefly  desired 
in  the  responses,  is  now  collected  into  two  larger 
prayers,  thence  -rightly  called  Collects.  The  first 
of  which  is  for  support  under  the  affliction :  the 
second,  either  for  removing  the  affliction,  or  how- 
ever for  sanctifying  it.  Dean  Comber. 

The  last  of  these  prayers  was  shorter  before  the 
last  review.  It  then  contained  instances  borrowed 
from  the  Roman  offices;  which,  being  examples 
of  miraculous  cures,  such  as  are  not  now  to  be  ex- 
pected, were  prudently  left  out,  and  supplied  with 
some  other  more  suitable  petitions. 

Dean  Comber,  Wheatly. 

(5.)  Faith  and  confidence  in  God  is  the  only 
shield  to  secure  the  sick  man  from  Satan's  darts. 
Eph.  vi.  16.  And  if  this  fail  not,  (Luke  xxii.  32,) 
though  he  may  be  tempted  and  assaulted,  he  shall 
not  be  overcome.  There  is  "danger"  that  this 
"  enemy"  may  now  tempt  him,  if  he  have  lived 
carelessly,  to  despair ;  if  piously,  to  presumption ; 


470 


VISITATION  OF  THE  SICBL 


HEAR  us,  Almio^hty  and  most  merciful 
God  and  Saviour  :  Extend  thy  accustomed 
goodness  to  this  thy  servant,  who  is  grieved 
with  sickness.  Sanctify,  we  beseech  thee,  (rt.) 
this  thy  fatlierly  correction  to  him;  that 
the  sense  o{  his  weakness  may  add  strength 
to  his  faith,  and  seriousness  to  his  repen- 
tance: that  if  it  shall  be  thy  good  pleasure 
to  restore  him  to  his  former  health,  he  may 
Tsay  lead  the  residue  of  his  life  in  thy  fear, 
and  to  thy  glory  :  Or  else  jjive  him  grace  so 
to  take  thy  Visitation,  that  after  this  painful 
life  ended,  he  may  dwell  with  thee  in  life 
everlasting,  through  Jesus  Christ  our  Lord, 
Am,en. 

IT   Then  shall  the  Minister  exhort  the  sick  Per- 
son (7.)  after  this  form,  or  otherwise:  (8.) 

if  he  be  weak,  to  impatience;  if  he  be  wavering,  to 
unbelief;  if  he  be  worldly,  by  unwillingness  to 
die  ;  if  he  be  secure,  to  defer  his  repentance  :  but 
we  pray  that  God  will  preserve  him  from  "the 
danger,"  and  mischief  of  consenting  to  any  of 
these  temptations,  and  make  him  trust  firmly  in  his 
mercy,  and  see  clearly  his  own  unworthiness;  bear 
patiently  what  he  hath  so  justly  deserved  ;  hold 
fast  his  good  principles,  and  be  very  willing  to  die 
if  God  pleaseth,  and  very  diligent  while  he  lives  to 
repent  sincerely  ;  so  &hall  he  be  "kept  perpetually" 
in  '"peace  and  safety^"  his  mind  shall  be  in  quiet, 
and  his  outward  condition  safe ;  this  therefore  we 
beg  "  through  Jesus  Christ  our  Lord.     Amen." 

Dean  Comber. 
(G.)  The  sufferer  and  his  weaker  friends  may 
perhaps  only  desire  present  ease  and  restoration  t.o 
health ;  but  since  health  itself  would  not  be  a  mer- 
cy, till  the  correction  had  effected  that  good  end 
for  which  God  sent  it,  we  first  pray.  That  he  will 
"  sanctify  it  to  him,"  so  as  it  may  make  him  peni- 
tent and  devout,  humble  and  holy  ;  for  we  know  it 
is  not  the  stroke  of  an  enemy  designing  present 
destruction,  but  a  ''  fatherly  correction,"  for  he  hath 
lime  given  him,  and  is  yet  sensible  of  his  con- 
dition ;  we  pray  therefore  "  that  the  sense  of  his 
weakness"  and  extreme  danger  may  make  him 
take  faster  hold  of  God's  mercy,  (so  absolutely  ne- 
cessary now,)  and  "  add  strength  to  his  faith,  and 
seriousness  to  his  repentance,"  that  he  may  perform 
it  thoroughly  and  sincerely  now,  since  this  may  be 
the  last  opportunity  that  ever  he  will  have  to  judge 
himself  before  he  come  to  God's  judgment-seat; 
or  if  he  have  a  longer  time,  this  sickness  cannot 
end  well,  whether  it  be  in  life  or  death,  without 
this  unfeigned  repentance.  Dean  Comber. 

(7.)  It  is  a  part  of  a  minister's  office  to  exhort, 
as  well  as  to  pray  for  his  people,  and  that  not 
only  in  time  of  health,  but  also  in  sickness;  (1 
Thess.  V.  14 ;  2  Tim.  iv.  2  :)  for  then  they  stand 


DEARLY  beloved,  know  this,  that  Al- 
mighty God  is  the  Lord  of  life  and  death, 
and  of  all  things  to  them  pertaining  ;  as 
youth,  strength,  health,  age,  weakness,  and 
sickness.  Wherefore,  whatsoever  your  sick- 
ness be,  know  you  certainly  that  it  is  God's 
visitation.  And  for  what  cause  soever  this 
sickness  be  sent  unto  yoti ;  whether  it  be 
to  try  your  patience  for  the  example  of 
others,  and  that  your  faith  may  be  found,  in 
the  day  of  the  Lord,  laudable,  glorious,  and 
honoiArable,  to  the  increase  of  glory  and  end- 
less felicity  ;  or  else  it  be  sent  unto  you  to 
correct  and  amend  in  you  whatsoever  doth 
offend  the  eyes  of  your  lieavenly  Father; 
know  you  certainly,  that  if  you  truly  repent 
you  of  your  sins,  and  bear  your  sickness  pa- 
in most  need  of  directions,  and  are  then  most 
likely  to  follow  wholesome  advice.  The  Church 
therefore,  being  unwilling  to  lose  so  likely  an  op- 
portunity of  doing  good,  when  the  sufferings  of  the 
patient  make  him  tender  and  tractable,  hath  drawn 
up  a  proper  and  pious  exhortation,  to  improve  that 
happy  temper  for  his  soul's  salvation.  The  form 
here  prescribed  exactly  agrees  with  the  heads  of 
exhortation,  which  the  jjriest  was  ordered  to  use  to 
the  sick  by  an  ancient  council  above  eight  hundred 
years  ago.  It  consists  first  of  "instructions,"  con- 
cerning the  author  of  afflictions,  the  ends  for  which 
they  are  sent,  the  manner  how  we  are  to  hear  them, 
anJ^he  benefits  of  improving  them.  And  here, 
"  if  the  person  be  very  sick,  the  curate  may  end 
his  exhortation." 

But  if  his  distemper  will  allow  him  to  proceed, 
the  minister  is  to  admonish  and  stir  him  up  to  the 
practice  of  those  virtues  which  are  now  especially 
needful ;  such  as,  in  the  first  place,  is  "  patience  ;" 
since,  till  his  mind  is  made  calm,  it  is  in  vain  to 
press  him  either  to  faith  or  repentance.  For  which 
reason  this  second  part  of  the  exhortation  we  are 
speaking  of  endeavours  to  cheer  up  the  spirits  oi  V 
the  sick,  by  proper  arguments,  precepts,  and  ex- 
amples. 

And  now,  being  in  hopes  that  his  mind  is  com- 
posed, the  minister  proceeds  to  give  him  such  ad- 
vice as  is  proper  for  one  that  is  preparing  for  death. 
And  since  at  his  baptism  he  made  a  solemn  vow 
to  God,  which  he  promised  to  keep  all  the  days  of 
his  life  ;  it  is  fit  he  should  examine,  now  the  end 
of  his  life  may  probably  draw  near,  how  he  has 
performed  and  discharged  that  promise.  And  be- 
cause one  part  of  his  vow  was,  "  to  believe  all  the 
articles  of  the  Christian  faith,"  therefore  the  priest 
particularly  inquires  into  tl>e  sick  man's  belief. 
For  to  doubt  of,  or  deny  any  of  these  articles,  is  to 
forsake  the  faith  into  which  he  was  baptized. 

Wheatlt. 


VISITATION  OF  THE  SICK. 


in 


tiently,  trusting  in  God's  mercy  for  his  dear 
Son  Jesus  Christ's  sake,  and  render  unto  him 
humble  thanks  for  his  fatlierly  visitation, 
submittinor  yourself  wholly  unto  his  will, 
it  shall  turn  to  your  profit,  and  help  you  for- 
ward in  the  right  way  that  leadeth  unto  ever- 
lasting life. 

IT  If  the  Person  visited  be  very  sick,  then  the 
Minister  may  end  his  Exhortation  in  this 
place,  or  else  proceed : 

TAKE  therefore  in  good  part  the  chas- 
tisement of  the  Lord:  For,  as  Saint  Paul 
saith  in  the  twelfth  chapter  to  the  Hebrews, 
Whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  If 
ye  endure  chastening,  God  dealeth  with  you 
as  with  sons  :  For  what  son  is  he  whoipthe 
father  chasteneth  not?  But  if  ye  be  with- 
out chastisement,  whereof  all  are  partakers, 
then  are  ye  bastards,  and  not  sons.  Fur- 
thermore, we  have  had  fathers  of  our  flesh, 
which  corrected  us,  and  we  gave  Ihem  reve- 
rence :  shall  we  not  much  rather  be  in  sub- 
jection unto  the  Father  of  spirits,  and  live  ? 
For  they  verily  for  a  few  days  chastened  us 
after  their  own  pleasure  ;  but  he  for  our  pro- 
fit, that  we  might  be  partakers  of  his  holi- 
ness. These  words,  good  brother,  are  writ- 
ten in  holy  Scripture,  for  our  comfort  and 
instruction  ;  that  we  should  patiently  and 
with  thanksgiving  bear  our  heavenly  Fa- 
ther's correction,  whensoever,  by  any  man- 
ner of  adversity,  it  shall  please  his  gracious 
goodness  to  visit  us.  And  there  should  be 
no  greater  comfort  to  Christian  persons,  than 
to  be  made  like  unto  Christ,  by  suffering  pa- 
tiently adversities,  troubles,  and  sicknesses. 
For  he  himself  went  not  up  to  joy,  but  first 
he  suffered  pain  :  He  entered  not  into  his 
glory,  before  he  was  crucified.  So  truly  our 
way  to  eternal  joy,  is  to  suffer  here  with 
Christ ;  and  our  door  to  enter  into  eternal 
life,  is  gladly  to  die  with  Christ,  that  we  may 

(8.)  The  prayers  are  all  prescribed  :  but  the  ex- 
hortation is  left  arbitrary  to  the  discretion  of  the 
priest,  who  can  hardly  be  thought  to  make  a  better. 
j^'  Bp.  Sparrow. 

(9.)  This  examination  concerning  the  faith  of 
the  person,  whether  it  be  Christian,  is  very  neces- 
sary :  for,  if  that  be  wrong,  all  is  wrong.  Christian 
religion  consists  in  these  two  :  a  right  faith,  and  a 
righteous  life  :  and  as  a  right  faith  without  a  right- 
eous life  will  not  save,  so  neither  will  a  righteous 
life,  without  a  right  belief.  He  that  hath  said, 
"Do  this,  and  live,"  hath  said,  "Believe,  and 
live :"  and  how  can  we  think  him  safe,  that  lives 


rise  again  from  death,  and  dwell  with  him 
in  everlasting  life.  Now,  therefore,  taking 
your  sickness,  which  is  thus  profitable  for 
you,  patiently,  I  exhort  you,  in  the  name  of 
God,  to  remember  the  profession  which  you 
made  unto  God  in  your  Baptism.  And  for- 
asmuch as  after  this  life  there  is  on  account 
to  be  given  unto  the  righteous  Judcre,  by 
whom  all  must  be  judged,  without  respect 
of  persons  ;  I  require  you  to  examine  your- 
self, and  your  estate,  both  toward  God  and 
man ;  so  that,  accusing  and  condemning 
yourself  for  your  own  faults,  you  may  find 
mercy  at  our  heavenly  Father's  hand  for 
Christ's  sake,  and  not  be  accused  and  con- 
demned in  that  fearful  judgment.  There- 
fore I  shall  rehearse  to  you  the  Articles  of 
our  Faith  ;  that  you  may  know  whether 
you  do  believe  as  a  Christian  man  should,  ^ 
or  no. 

IT  Here  the  Minister  shall  rehearse  the  Articles 
of  the  Faith,  (9.)  saying  thus  : 

DOST  thou  believe  in  God  the  Father 
Almighty.  Mak^r  of  heaven  and  earth  1 

And  in  Jesus  Christ  his  only  begotten  Son, 
our  Lord?  And  that  he  was  conceived  by 
the  Holy  Ghost,  born  of  the  Virgin  Mary ; 
that  he  suffered  under  Pontius  Pilate,  was 
crucified,  dead,  and  buried  ;  that  he  went 
down  into  hell,  and  also  did  rise  again  the 
third  day;  that  he  ascended  into  heaven,  and 
sitteth  on  the  right  hand  of  God  the  Father 
Almighty ;  and  from  thence  shall  come 
again,  at  the  end  of  the  world,  to  judge  the  * 
quick  and  the  dead? 

And  dost  thou  believe  in  the  Holy  Ghost ; 
The  holy  catholic  Church  ;  The  commu- 
nion of  saints;  The  remission  of  sins  ;  The 
resurrection  of  the  flesh  ;  And  everlasting 
life  after  death  ? 

IT  The  sick  Person  shall  answer, 

All  this  I  steadfastly  believe. 

indeed  justly,  but  blasphemes  impiously  ?  This 
then  is  a  principal  interrogatory,  or  question  to  be 
put  to  the  sick  person,  whether  he  believes  as  a 
Christian  ought  to  do?  And  this  the  minister  does 
by  rehearsing  to  him  the  Creed.  And  there  can 
be  no  better  rule  to  try  it  by  :  for  whatsoever  was 
prefigured  in  the  patriarchs,  or  taught  in  the  Scrip- 
tures, or  foretold  by  the  prophets,  concerning  God 
the  Father,  Son,  and  Holy  Ghost,  is  all  briefly 
contained  in  the  Apostles'  Creed.  The  ancient 
fathers'  say,  "  This  Creed  is  the  touchstone  to  try 
true  faith  from  false ;  the  rule  of  faith,  contrary  to 
which  no  man  may  teach  or  believe."    "  This  toe 


472 


VISITATION  OF  THE  SICK. 


T[  Then  shall  the  Minister  examine  whether  he 
repent  him  truly  of  his  sins,  (10.)  and  be  in 
charity  with  all  the  world  ;  (11.)  exhortinghim 
to  forgive,  from  the  bottom  of  his  heart,  all  Per- 
sons that  have  offended  him;  and  if  he  hath 
offended  any  other,  to  ask  them  forgiveness  ; 
and  where  he  hath  done  injury  or  wrong  to 
any  man,  that  he  make  amends  to  the  ut- 
termost of  his  power.  And  if  he  hath  not 
before  disposed  of  his  goods,  (12.)  let  him 
then  be  admonished  to  make  his  Will,  and  to 
declare  his  debts,  what  he  oweth,  and  what  is 

Catholic  Church  received  from  ihe  apostles.  Hold- 
ing this  rule,  we  shall  be  able  to  convince  all  here- 
tics whatsoever,  that  they  departed  from  the  truth." 

Bp.  Sparrow. 

(10.)  The  first  direction  given  (which  was 
added  at  the  last  review)  is,  that  the  "minister 
shall  examine  whether  he  repent  him  truly  of  his 
sins."  For  it  is  very  certain  that  all  have  sinned, 
(Rom.  iii.  23  ;)  and  consequently  that  all  have  need 
of  repentance :  and  therefore  before  the  minister  can 
give  the  sick  man  comfort  upon  any  good  grounds, 
it  is  fit  that  he  should  be  satisfied  of  the  truth  of 
his  repentance.  fVheatly. 

And  if  he  find  the  sick  person  hath  examined 
slightly,  or  is  not  very  sensible  of  the  number,  na- 
ture, and  desert  of  his  sins,  not  heartily  grieved  for 
them,  or  not  steadfastly  resolved  (if  he  recover)  to 
amend  his  life :  the  priest  must  impartially  tell 
him  the  danger  of  dying  in  that  impenitent  state, 
and  labour  to  bring  him  to  repentance  now,  or  else 
he  must  perish  for  ever.  God's  minister  must  not 
fear  any  man's  anger,  or  destroy  him  by  concealing 
this  necessary  though  unpleasing  truth  from  him  : 
and  every  man  ought  to  give  his  spiritual  physician 
leave  to  be  plain  and  impartial,  since  his  own  sal- 
vation depends  upon  it.  Dea7i  Comber. 

(11.)  In  the  next  place  he  is  to  consider,  "whe- 
ther he  be  in  charity  with  all  the  world,  exhorting 
him  to  forgive,  from  the  bottom  of  his  heart,  all 
persons  that  have  ofiended  him."  For  there  is  not 
any  duly  more  enforced  in  the  Gospel,  than  that  of 
brotherly  reconciliation,  or  forgiving  'of  injuries, 
which  even  in  the  prayer  that  our  Lord  has  taught 
us  is  made  the  condition  of  God's  forgiving  us.  The 
example  therefore  of  our  Lord  and  his  first  martyr 
St.  Stephen,  who  prayed  for  their  murderers  at  the 
very  instant  of  their  death,  should  always  be 
considered  upon  these  occasions.  "  Father,  for- 
give them,  for  they  know  not  what  they  do," 
(Luke  xxiii.  34;)  and,  "Lord,  lay  not  this  sin 
to  their  charge,"  (Acts  vii.  60:)  which  were  their 
dying  words,  should  always  be  ours.  For  sure  it 
is  high  time  for  men  to  forget  their  resentments 
against  their  neighbours,  when  they  are  just  going 
to   answer   for   their  own    misdoings :  especially 


owing  unto  him,  for  the  better  discharging  oj 
his  conscience,  and  the  quietness  of  his  Exe- 
cutors. But  men  shoidd  often  be  put  in  remem- 
brance to  take  order  for  the  settling  of  their 
temporal  estates,  whilst  they  are  in  health. 

IT  The  Exhortation  before  rehearsed,  may  be 
said  before  the  Minister  begin  his  Prayer,  as 
he  shall  see  cause.  \^ 

Tf  The  Minister  shall  not  omit  earnestly  to  move 
(13.)  such  sick  persons  as  are  of  ability,  to  be 
liberal  to  the  poor. 

when  we  are  laught  so  plainly  by  our  Saviour,  that, 
unless  we  have  compassion  on  our  fellow-servants, 
our  Lord  will  exact  from  us  all  that  we  owe  to 
him,  and  will  deliver  us  over  to  the  tormentors 
till  we  shall  have  paid  what  is  due.  Matt,  xviii. 
23.  &c. 

But  besides  the  sick  person's  forgiving  those 
that  have  offended  him,  "if  he  has  offended  any 
other,  he  must  ask  them  forgiveness ;  and  where 
he  hath  done  injury  or  wrong  to  any  man,  he  must 
also  make  amends  to  the  uttermost  of  his  power." 
For  he  who  refuses  to  do  this  is  not  a  penitent  for 
the  injury  he  has  done,  but  would  certainly  do 
more,  if  he  had  time  and  opportunity;  and  there- 
fore he  can  expect  nothing  but  condemnation  from 
that  Judge,  who  knows  the  tendency  and  temper 
of  his  mind.  Wheatly. 

(12.)  After  the  exercise  of  these  two  branches  of 
charity,  should  follow  the  third,  namely,  that  of  giv- 
ing to  the  poor:  but  before  the  sick  man  be  ex- 
horted to  this,  it  is  necessary  that  he  should  know 
what  is  his  own  to  give.  For  which  reason,  "if 
he  has  not  before  disposed  of  his  goods,  he  is  then 
to  be  admonished  to  make  his  will,  and  to  declare 
his  debts,  what  he  oweth  and  what  is  owing  unto 
him,  for  the  better  discharging  of  his  conscience, 
and  the  quietness  of  his  executors."  And  though 
the  making  of  a  will  be  a  secular  matter,  which 
does  not  relate  to  those  spiritual  concerns  which 
the  minister  comes  to  the  sick  man  about ;  yet, 
since  the  affairs  of  intestates  are  generally  left  in 
so  confused  a  manner,  that  strifes  and  contests  are 
often  the  result,  it  is  very  prudently  enjoined  by  our 
Church,  that  the  minister  should  remind  them  of 
settling  their  affairs.  "Men  indeed  should  often  be 
put  in  remembrance,  to  take  order  for  the  settling 
of  their  temporal  estates  while  they  are  in  health  :" 
for  no  man  is  sure  but  that  he  may  be  taken  off  sud- 
denly, without  having  time  to  perform  it ;  or  though 
he  may  be  seized  with  a  lingering  disease,  yet  it 
may  be  such  a  one  as  may  incapacitate  him  from 
doing  it.  Or  supposing  the  best,  that  he  may  have 
timely  notice  or  warning  of  his  death,  and  his  un- 
derstanding hold  good  and  perfect  to  the  last;  yet 
sure  it  must  be  a  disturbance  to  a  dying  man,  to 


VISITATION  OF  THE  SICK. 


473 


X  And  then  the  Minister  shall  say  the  Collect  fol- 
lowing. 

Let  us  pray. 

O  MOST  merciful  God,  who,  according 
to  the  multitude  of  thy  mercies,  dost  so  put 
away  the  sins  of  those  who  truly  repent,  that 
thou  rememberest  them  no  more  ;  open  tliine 
eye  of  mercy  upon  this  thy  servant,  who 
most  earnestly  desireth  pardon  and  forgive- 
ness. Renew  in  him,  most  loving  Father, 
whatsoever  hath  been  decayed  by  the  fraud 
and  malice  of  the  devil,  or  by  his  own  carnal 
will  and  fraihiess;  preserve  and  continue 
this  sick  member  in  the  unity  of  the  Church  ; 
consider  his  contrition,  accept  liis  fears,  as- 
suage /uspain,  as  shall  seem  to  thee  most 
expedient  for  him.  And  forasmuch  as  he 
putteth  his  full  trust  only  in  thy  murcy,  im- 
pute not  unto  hi7n  his  former  sins,  but 
strengthen  him  with  thy  blessed  Spirit :  and 
when  thou  art  pleased  to  take  hi^n  hence, 
take  him  unto  thy  favour,  through  the 
merits  of  thy  most  dearly  beloved  Son  Jesus 
Christ  our  Lord.     Amen. 

have  those  moments  taken  up  in  ordering  and  dis- 
posing of  his  worldly  aflairs,  which  ought  to  be  era- 
ployed  in  preparing  him  for  eternity.  However,  if 
our  carelessness  has  deferred  it  till  then,  it  must  by 
no  means  be  omitted  now.  Wheatly. 

(13.)  The  minister  "may  not  forget  to  move  the 
sick  person,"  and  that  most  earnestly,  "to  liber- 
ality, towards  the  poor.  This  is  to  have  mercy 
upon  our  own  souls,"  says  St.  Augustin,  or  "  to 
make  Christ  our  heir."  For  when  the  poor  receive 
from  us,  Christ  stands  by,  and  reaches  out  his 
hand  to  receive  with  them.  "Inasmuch  as  ye 
have  done  it  to  one  of  tnese  little  ones,  ye  have 
done  it  to  me."  Matt.  xxv.  40.  And  as  is  it  always 
necessary  to  be  put  in  mind  of  this  duty,  so  espe- 
cially at  this  time  of  sickness:  for  then  "  we  are 
failing,"  and  therefore  most  necessary  it  is  then,  to 
"make  friends  of  the  unrighteous  mammon,  that, 
when"  we  fail,  "they  may  receive  us  into  ever- 
lasting habitations."  Luke  xvi.  9.  Then  we  are 
going  to  give  up  our  account  to  God  ;  and  there- 
fore then  most  necessary  it  is,  to  do  the  best  we 
can,  to  proture  a  gracious  absolution  at  the  day  of 
judgment.  Now  nothing  seems  more  powerful 
with  God  to  procure  that,  than  liberality  to  the 
poor :  "  Come  ye  blessed,  for  I  was  hungry,  and  ye 
gave  me  meat."  Matt.  xxv.  34,  35. 

Bp.  Sparrow. 

Say  not,  we  must  not  think  to  merit  heaven  by 
alms  deeds.  For  though  heaven  be  too  glorious  to 
be  bought  by  them,  (as  we  teach  against  the  pa- 
pists, 1  Pet.  i.  18.)  yet  God  hath  promised  to  re- 

60 


T[  Then  shall  the  Minister  say  this  Psalm :  (4.) 
Psalm  130.     Deprofundis. 

OUT  of  the  deep  have  I  called  unto  thee, 
O  Lord  ;  Lord,  hear  my  voice. 

0  let  thine  ears  consider  well  the  voice  of 
my  complaint. 

If  thou,  Lord,  wilt  be  extreme  to  mark 
what  is  done  amiss  ;  O  Lord,  who  may 
abide  it? 

For  there  is  mercy  with  thee  :  therefore 
shall  thou  be  feared. 

1  look  for  the  Lord,  my  soul  doth  wait  for 
him  ;  in  his  word  is  my  trust. 

My  soul  fleeth  unto  the  Lord,  before  the 
mornino:  watch  ;  I  say,  before  the  morning 
watch. 

O  Israel,  trust  in  the  Lord,  for  with  the 
Lord  there  is  mercy  ;  and  with  him  is  plen- 
teous redemption. 

And  he  shall  redeem  Israel  from  all  his 
sins. 

IT  Adding  this:  (15.) 

O  SAVIOUR  of  the  world,  who  by  thy 

ward  them  in  heaven  who  relieve  the  poor  on  earth, 
and  gives  heaven  only  to  charitable  men,  (Matt. 
xxv.  42 :)  not  for  the  merit  of  their  charity,  but  of 
his  free  grace,  (as  we  teach  against  hypocritical 
and  sordid  protestants  who  pretend  this  only  to 
save  their  purses  ;)  give  therefore  with  assurance 
of  reward.  Dean  Comber. 

After  this  Rubric,  there  follows  another,  in  the 
Enghsh  office,  recommending  that  the  sick  person 
make  a  "special  confession  of  his  sins,  if  he  feel 
his  conscience  troubled  with  any  weighty  matter:" 
upon  which  the  Priest  is  to  "  Absolve  him,"  in  a 
form  which  our  reviewers  have  done  well  to  reject. 
Commentators  have  indeed  given  a  construction  to 
it  which  may  be  tolerated,  but  in  its  most  obvious 
acceptation,  it  is  too  nearly  allied  to  those  notions 
of  absolution  which  have  prevailed  to  such  a  mis- 
chievous extent  in  the  Romish  Church,    t.  c.  b. 

(14.)  In  the  English  Book,  the  71st  Psalm  is 
used  in  this  place :  the  change,  however,  appears 
to  be  judicious.  t.  c.  b. 

(15.)  And  now  being  for  aught  we  know  to  take 
our  last  leave  of  our  dear  brother,  we  do  it  with 
giving  him  a  solemn  blessing  at  the  parting,  ia 
which  way  the  office  is  concluded  as  well  in  the 
Eastern  as  the  Western  Church.  The  blessings 
concluding  this  service  of  our  own  Church  are  more 
and  fuller  than  in  any  other  place.  They  consist 
of  three  solemn  forms.  The  first  is  directed  to 
God  the  Son,  principally  designed  to  obtain  pardon 
for  sin  by  his  death  and  passion.  The  second  is  a 
formal  blessing  in  the  name  of  God  the  Father, 


474 


VISITATION  OF  THE  SICK. 


cross  and  precious  blood  hast  redeemed  us  ; 
save  us,  and  help  us,  we  humbly  beseech 
thee,  O  Lord. 

IT   Then  shall  the  Minister  say, 

THE  Almighty  Lord,  who  is  a  most 
strong  lower  to  all  those  who  put  their  trust 
iu  him,  to  wliom  all  thinofs  in  heaven,  in 
earth,  and  under  the  earth,  do  bow  and  obey, 
be  now  and  evermore  thy  defence  ;  and 
make  thee  know  and  feci,  that  there  is  none 
other  name  under  heaven  given  to  man,  in 
whom,  and  tlirough  whom,  thou  mayest  re- 
ceive henlth  and  salvation,  but  only  the 
name  of  our  Lord  Jesus  Christ.     A}2icn. 

^  Here  the  Minister  may  use  any  part  of  the  ser- 
vice of  this  Book,  which,  in  his  discretion,  he 
shall  think  convenient  to  the  occasion;  and 
after  that  shall  say, 

UNTO  God's  2;racious  mercy  and  protec- 
tion we  commit  thee  :  The  Lord  bless  thee 
and  keep  thee  :  The  Lord  make  his  face  to 
shine  upon  thee,  and  be  gracious  unto  thee  : 
The  Lord  lift  up  his  countenance  upon  thee, 
and  give  thee  peace  both  now  and  evermore. 
Amen. 

IT  Prayers  which  may  be  said  with  the  foregoing 
service,  or  any  part  thereof  at  the  discretion  of 
the  Minister. 

IT  A  Prayer  for  a  sick  Child.  (16.) 

O  ALMIGHTY  God  and  merciful  Father, 
to  whom  alone  belong  the  issues  of  life  and 
death  ;  look  down  from  heaven,  we  humbly 

A  chiefly  intended  to  procure  the  defence  of  his  Provi- 
dence. The  last,  which  was  added  at  the  last  re- 
view, and  is  a  paraphrase  on  that  divine  form, 
(Numb.  vi.  24,  25,  26,)  is  an  address  to  the  whole 
Trinity ;  wherein,  that  the  sick  person  may  be  safe  in 
life  or  death,  "  unto  God's  gracious  mercy  and  pro- 
tection," who  is  able  to  keep  him  from  fallinf^,  and 
-|t to  present  him  spotless  before  his  throne,  "we 
commit  him  ;"  praying  that  God  the  Father  may 
"bless  him"  with  all  good,  "  and  keep  him"  from 
all  evil;  that  God  the  Son  may  look  cheerfully  on 
him  "and  be  gracious  to  him"  in  the  pardon  of  his 
sins  ;  and  that  God  the  Holy  Ghost  may  behold 
him  favourably  "and  give  him"  that  sweet  "peace" 
ll  of  conscience  Avhich  will  fill  him  with  joy,  and  car- 
ry him  through  death  to  a  glorious  immortality, 
and  will  support  him  "  now  and  evermore  :  Amen." 

Dean  Comber. 

(16.)  There  is  so  much  variety  in  the  state  of 

sickness,  that  it  is  impossible  one  form,  though  it 

were  ever  so  complete,  should  be  contrived  to  fit 

all  particular  occasions.    As  to  those  whose  dis- 


beseech  thee,  with  the  eyes  of  mercy  upon 
this  child,  now  lying  upon  the  bed  of  sick- 
ness :  Visit  him,  O  Lord,  with  thy  salva- 
tion ;  deliver  Imn  in  thy  good  appointed 
time  from  his  bodily  pain,  and  save  his  soul 
for  thy  mercies'  sake  ;  that  if  it  shall  be  thy 
pleasure  to  prolong  Ais  days  here  on  earth, 
he  may  live  to  thee,  and  be  an  instrument  of 
thy  glory,  by  serving  thee  faithfully  and 
doing  good  in  his  generation  :  Or  else  re- 
ceive 1dm  into  those  heavenly  habitations, 
where  the  souls  of  those  who  sleep  in  the 
Lord  Jesus  enjoy  perpetual  rest  and  felicity. 
Grant  this,  O  Lord,  for  thy  mercies'  sa';e, 
in  the  same  thy  Son  our  Lord  Jesus  Christ,  '2 
who  liveih  and  reigneth  with  thee  and  the*f  " 
Holy  Ghost,  ever  one  God,  world  without ' 
end.     Amen. 

IT  A  Prayer  for  a  sick  Person,  when  there  ap- 
pear eth  but  a  small  hope  (17.)  of  recovery. 

O  FATHER  of  mercies,  and  God  of  all 
comfort,  our  only  help  in  time  of  need  ;  we 
fly  unto  thee  for  succour  in  belialf  of  this 
thy  servant,  here  lying  under  thy  hand  in 
great  weakness  of  body  :  look  graciously 
upon  him,0\jQxA  ;  and  the  more  the  outward 
man  decayeth,  strengthen  him,  we  bpseech 
thee,  so  much  the  more  continually  with  thy 
grace  and  Holy  Spirit,  in  the  inner  man  : 
Give  hiyn  unfeigned  repentance  for  all  the 
errors  of  his  life  past,  and  steadfast  faith  in 
thy  Son  Jesus,  that  his  sins  may  be  done 
away  by  thy  mercy,  and  his  pardon  sealed 
in  heaven,  before  he  go  hence,  and  be  no 

temper  lies  chiefly  in  the  body,  and  who  are  of  an 
age  that  is  capable  of  comfort  and  advice,  and  have 
also  their  senses  and  understandings  entire,  and 
faculties  and  time  enough  to  exercise  all  the  fore- 
mentioned  duties  of  religion  ;  the  former  office  is 
very  suitable  and  proper.  But  there  are  singular 
cases  which  require  peculiar  prayers,  and  more  in- 
deed than  it  is  easy  to  provide  for  in  any  stated 
forms  :  however,  there  are  four  which  our  Church 
took  notice  of  at  the  last  review,  and  for  which 
therefore  she  hath  provided  four  suitable  prayers. 

The  first  of  these  is  "  for  a  sick  child  :"  in  which 
case,  as  a  fondness  and  love  of  the  parents  will  di- 
rect them  to  use  all  human  means  for  its  recovery; 
so  Christianity  should  instruct  them  to  turn  the 
violence  of  their  passion  into  fervent  addresses  to 
Almighty  God  to  help  it.  Wheatly.     3r^ 

(17.)  When  the  disease  has  almost  got  the  vic- 
tory of  the  sick,  it  is  not  to  be  expected  that  the 
man  should  do  much  on  his  part  for  the  bettering 
of  his  future  state.  And  therefore  since  (it  is  to 
be  hoped)  he  hath  already  gone  through  the  pre- 


VISITATION  OF  THE  SICK. 


475 


more  seen.     We  know,  0  Lord,  that  there  is 

no  word  impossible  with  thee  ;  and  that,  if 

thou  wilt,  thou  canst  even  yet  raise  hvm  up, 

and  o^rant  hiyn  a  longer  continuance  amongst 

us  :  Yet,  forasmuch  as  in   all  appearance 

the  time  of  his  dissolution  draweth  near,  so 

fit   and    prepare    him^   we    beseech    thee, 

against  the  hour  of  death,  that  after  his  de- 

j  parture  hence  in  peace,  and  in  thy  favoiir, 

/  his  soul  may  be  received  into  thine  ever- 

/   lasting  kingdom  ;    through  the  merits  and 

mediation  of  Jesus  Christ  thine  only  Son, 

our  Lord  and  Saviour.     Amen. 

?  A  Commendatory  Prayer    (18.)  for  a  sick 
Person  at  the  point  of  departure. 

O  ALMIGHTY  God,  with  whom  do 
live  the  spirits  of  just  men  made  perfect,  af- 
ter they  are  delivered  from  their  earthly  pri- 
sons ;  we  humbly  commend  the  soul  of  this 
thy  servant,  our  dear  brother,  into  thy  hands, 
as  into  the  hands  of  a  faithful  Creator,  and 
most  merciful  Saviour  ;  most  humbly  be- 
seeching thee,  that  it  may  be  precious  in  thy 
sight :  Wash  it,  we  pray  thee,  in  the  blood 
of  that  immaculate  Lamb,  that  was  slain  to 
take  away  the  sins  of  the  world  ;  that  what- 
soever defilements  it  may  have  contracted  in 
the  midst  of  this  miserable  and  naughty 
world,  through  the  lust  of  the  flesh,  or  the 
wiles  of  Satan,  being  purged  and  done  away, 
it  may  be  presented  pure  and  without  spot 
before  thee.  And  teach  us  who  survive,  in 
this,  and  other  like  daily  spectacles  of  mor- 
tality, to  see  how  frail  and  uncertain  our 
own  condition  is ;  and  so  to  number  our 
days,  that  we  may  seriously  apply  our  hearts 
to  that  holy  and  heavenly  wisdom,  whilst 
we  live  here,  which  may  in  the  end  bring  us 

paratory  exercises  of  patience  and  submission,  of 
faitli  and  repentance,  of  thankfulness  and  charity  ; 
but  is  now  rendered  incapable  of  any  other  office; 
the  minister  must  take  care  that  at  least  he  do  not 
want  such  farther  benefits  as  the  Church  has  pro- 
vided for  him  in  this  excellent  form.  Wheatly. 
X"  (18.)  We  know  that  "  when  the  dust  returns  to 
the  earth  as  it  was,  the  spirit  returns  unto  God  that 
gave  it,"  (Eccles.  xii.  7 :)  and  therefore  our  Sa- 
viour himself,  when  he  was  expiring  on  the  cross, 
cries  out  to  his  Father,  "  Into  thy  hands  I  commend 
my  spirit."  Luke  jcxiii.  46.  And  that  we  are  to  imi- 
tate his  holy  example,  is  evident  from  the  practice  of 
his  first  martyr  St.  Stephen,  who  also  at  his  death 
commended  his  soul  into  the  hands  of  his  Redeem- 
er. Acts  vii.  59.  Accordingly  the  succeeding  ages 
of  the  Church  always  observed  the  same  religious 
rite.  Wheatly. 


to  life  everlasting,  through  the  merits  of  Je- 
sus Christ  thine  only  Son  our  Lord.  A?nen. 

T[  A  Prayer  for  Persons  troubled  (19.)  in  Mind 
or  in  Conscience. 

O  BLESSED  Lord,  the  Father  of  mer- 
cies, and  the  God  of  all  comfort,  we  beseech 
thee,  look  down  in  pity  and  compassion 
upon  this  thy  afflicted  servant.  Thou 
writest  bitter  things  against  him,  and 
makest  him  to  possess  his  former  iniquities  : 
Thy  wrath  lieth  hard  upon  him,  and  his 
soul  is  full  of  trouble.  But,  O  merciful 
God,  who  hast  written  thy  holy  word  for 
our  learning,  that  we,  through  patience  and 
comfort  of  thy  holy  Scriptures,  might  have 
hope;  give/iima  right  understanding  of  Aiw- 
self,  and  of  thy  threats  and  promises  ;  that  lie 
may  neither  cast  away /n5  confidence  in  thee, 
nor  place  it  any  where  but  in  thee.  Give  him, 
strength  against  all  his  temptations,  and  heal 
all  his  distempers  :  Break  not  the  bruised 
reed,  nor  quench  the  smoking  flax  :  Shut  not 
up  thy  tender  mercies  in  displeasure  ;  but 
make  him  to  hear  of  joy  and  gladness,  that 
the  bones  which  thou  hast  broken  may  re- 
joice :  Deliver  him  from  fear  of  the  enemy, 
and  lift  up  the  light  of  thy  countenance 
upon  Aiwi;  and  give  him  peace,  through 
the  merits  and  mediation  of  Jesus  Christ  our 
Lord.     Amen. 

IF  A  Prayer  which  may  be  said  by  the  Minister 
in  behalf  of  all  present  at  the  Visitation. 

O  GOD,  whose  days  are  without  end,  and 
whose  mercies  cannot  be  numbered  ;  make 
us,  we  beseech  thee,  deeply  sensible  of  the 
shortness  an^  uncertainty  of  human  life  ; 
and  let  thy  Holy  Spirit  lead  us  through  tliis 

(19.)  When  any  become  melancholy  through 
bodily  distempers,  or  by  evil  principles  are  troubled 
with  dismal  and  false  apprehensions  of  God,  or  are 
too  much  disturbed  in  their  inward  peace  and  quiet 
through  a  dreadful  sense  of  their  former  sins ;  it  is 
fit  that  the  spiritual  pliysician  should  be  called,  that 
he  may  discreetly  apply  the  promises  of  God,  and 
endeavour  to  obtain  his  consolation  and  mercy  for 
the  dejected  penitent's  deplorable  state  ;  to  which 
purpose  the  prayer,  that  is  here  provided,  is  very 
pertinent  and  useful.  ih. 

Here  ends  the  Visitation  office,  in  the  English 
Book.  The  Prayers  which  may  be  said  "in  be- 
half of  all  present  at  the  visitation,"  or  "  in  case  of 
sudden  surprise  and  immediate  danger,"  and  the 
"  Thanksgiving  for  the  beginning  of  recovery," 
were  added  at  our  revision.  They  are  taken  from 
Bp.  Taylor.  t.  c.  b. 


476 


VISITATION  OF  THE  SICK. 


/. 


vale  of  misery,  in  holiness  and  rio;hteou!?- 
ness,  all  the  days  of  onr  lives  :  That,  when 
we  shall  have  served  thee  in  our  g-eneration, 
we  may  be  gathered  unto  our  fathers,  hav- 
ing the  testimony  of  a  good  conscience  ;  in 
the  communion  of  the  catholic  Church  ;  in 
the  confidence  of  a  certain  faith  ;  in  the 
comfort  of  a  reasonable,  religious,  and  holy 
hope;  in  favour  with  thee  our  God,  and  in 
perfect  charity  with  the  world  :  All  which 
we  ask  through  Jesus  Christ  our  Lord. 
Amen. 

IT  A  Prayer  -which  may  he  said  in  case  of  sudden 
su-'^prise  or  immediate  danger. 

O  MOST  gracious  Father,  we  fly  unto 
thee  for  mercy  in  behalf  of  this  thy  servant, 
here  lying  under  the  sudden  visitation  of 
thine  hand.  If  it  be  thy  will,  preserve  his 
life,  that  there  may  be  place  for  repentance  : 
But,  if  thou  hast  otherwise  appointed,  let  thy 
mercy  supply  to  hijn  the  want  of  the  usual 
opportunity  for  the  trimming  of  his  lamp. 
Stir  up  in  Aim  such  sorrow  for  sin,  and  such 
fervent  love  to  thee,  as  may  in  a  short  time 
do  the  work  of  many  days  :  That  among 
the  praises  which  thy  saints  and  holy  angels 
shall  sing  to  the  honour  of  thy  mercy 
through  eternal  ages,  it  may  be  to  thy  un- 
speakable glory,  that  thou  hast  redeemed 


the  soul  of  this   thy  servant  from  eternal  . 
death,  and  made  him  partaker  of  the  ever    |— 
lasting  life,  which  is  through  Jesus  Christ  ' 
our  Lord.  ^Amen. 

IT  A  Thanksgiving  for  the  beginning  of  a  re- 
covery. 

GREAT  and  mighty  God,  who  bringest 
down  to  the  grave,  and  bringest  up  again; 
we  bless  thy  wonderful  goodness,  for  having 
turned  our  heaviness  into  joy  and  our 
mourning  into  gladness,  by  restoring  this 
our  brother  to  some  degree  of  Ins  former 
health.  Blessed  be  thy  name  that  thou  didst 
not  forsake  him,  in  his  sickness  ;  but  didst 
visit  him  with  comforts  from  above  ;  didst 
support  him,  in  patience  and  submission  to 
thy  will ;  and,  at  last,  didst  send  him  sea- 
sonable relief.  Perfect,  we  beseech  thee, 
this  thy  mercy  towards  him  ;  and  prosper 
the  means  which  shall  be  made  use  of  for 
his  cure  :  That  being  restored  to  health  of 
body,  vigour  of  mind,  and  cheerfulness  of 
spirit,  he  may  be  able  to  go  to  thine  house, 
to  offer  thee  an  oblation  with  great  gladness  : 
and  to  bless  thy  holy  name  for  all  thy  good- 
ness towards  him,  through  Jesus  Christ  our 
Saviour  :  To  whom  with  thee  and  the  Holy 
Spirit,  be  all  honour  and  glory,  world  with- 
out end.     Amen, 


(477) 


THE  COMMUNION  OF  THE  SICK.(i' 


TI  Forasmuch  as  all  mortal  men  are  subject  to  many  sudden  perils,  diseases,  and  sick- 
nesses, and  ever  uncertain  what  time  they  shall  depart  out  of  this  life  ;  therefore,  to 
the  intent  they  may  be  always  in  readiness  to  die,  tohensoever  it  shall  please  Al- 
mis^hty  God  to  call  them,  the  Ministers  shall  diligently  from  time  to  time  [but  espe- 
cially in  the  time  of  pestilence,  or  other  infectious  sickness)  exhort  their  parishioners 
to  the  often  receiving  of  the  Holy  Communion  of  the  Body  and  Blood  of  onr  Saviour 
Christ,  when  it  shall  be  publicly  administered  in  the  Church,  that  so  doing,  they 
'may,  in  cnse  of  sudden  visitation,  have  the  less  cause  to  be  disquieted  for  lack  of  the 
same.  But  if  the  sick  person  be  not  able  to  come  to  the  church,  and  yet  is  desirous 
to  receive  the  Comrnunion  in  his  house ;  tJten  he  must  give  timely  notice  to  the 
Minister,  signifying  also  how  many  titer  ear  e  to  communicate  with  him,  {which  shall 
be  two  at  the  least ;)  and  all  things  necessary  being  prepared,  the  Minister  shall  there 
celebrate  the  Holy  Communion,  beginning  with  the  Collect,  Epistle,  and  Gospel,  here 
folloicing : 


The  Collect. 

ALMIGHTY  everlivino^  God,  Maker  of 
mankind,  who  dost  correct  those  whom  thou 
dost  love,  and  chastise  every  one  whom  thou 
dost  receive  ;  we  beseech  thee  to  have  mer- 
cy upon  this  thy  servant  visited  with  thine 
hand  ;  and  to  grant  that  he  may  take  his 
sickness  patiently,  and  recover  his  bodily 
health,  if  it  be  thy  gracious  will ;  and  that 
whensoever  his  soul  shall  depart  from  the 
body,  it  may  be  without  spot  presented 
unto  thee,  through  Jesus  Christ  our  Lord. 
Amen. 

(1.)  It  has  been  the  constant  usage  of  the  Church, 
in  all  probability  derived  from  the  apostolical  times, 
for  persons  dangerously  sick  to  receive  the  holy  Sa- 
cramentof  the  Lord's  Supperfor  theirspiritualcom- 
fort  and  assistance.  Hence  this  private  Commu- 
nion obtained  the  name  of  viaticum  among  the  La- 
tins, and  a  correspondent  name  among  the  Greeks  : 
that  is,  provision  as  it  were  laid  in  to  sustain  them 
in  their  journey  to  the  other  world.  Our  Church 
follows  this  example  of  the  primitive  ages.  And 
rather  than  the  sick  man  should  want  so  necessary 
a  comfort,  we  are  allowed  to  dispense  it  in  a  pri- 
vate house,  and  to  a  small  company,  which  in  other 
cases  we  avoid.  Indeed  there  are  divers  weighty 
reasons  why  the  dying  Christian  should  receive  this 
sacrament,  and  why  ministers  should  persuade 
them  to  it,  and  labour  to  fit  them  for  the  worthy  re- 
ceiving of  it.  For,  1,  This  is  the  highest  mystery 
of  religion,  and  fittest  for  those  who  are  by  sick- 
ness put  into  a  heavenly  frame  and  are  nearest  to 
perfection.  2.  This  is  God's  seal  of  remission  to 
all  that  receive  it  with  penitence  and  faith.    3. 


The  Epistle.     Heb.  xii.  5. 

MY  son,  despise  not  thou  the  chastening 
of  the  Lord,  nor  faint  when  thou  art  rebuked 
of  him.  For  whom  the  Lord  loveth,  he 
chasteneth  ;  and  scourgeth  every  son  whom 
he  receiveth. 

The  Gospel.     St.  John  v.  24 

VERILY,  verily,  I  say  unto  you.  He  that 
heareth  my  word,  and  believeth  on  him  that 
sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation  ;  but  is  passed 
from  death  unto  life. 

This  arms  them  against  the  fear  of  death,  by  set- 
ting Jesus  before  them,  who  died  for  them,  and 
hath  pulled  out  the  sting  of  death.  4.  This  as- 
sures them  of  their  resurrection,  by  keeping  ihem 
members  of  Christ's  body.  John  vi.  54.  5.  It  de- 
clares they  die  in  the  peace  and  communion  of  the 
true  Church,  out  of  which  there  is  ordinarily  no 
salvation.  And  if  the  sick  man  have  done  all  the 
duties  in  the  foregoing  office,  he  is  prepared  to  die, 
and  therefore  fit  for  this  Communion  ;  and  if  he  do 
receive  it  with  devotion,  the  comfortable  assu- 
rances of  God's  love,  which  he  gets  here,  will  never 
leave  him  till  he  see  God  face  to  face.  We  shall 
only  add,  that  lest  the  fears  of  the  divine  displea- 
sure which  sick  men  are  very  apt  to  entertain, 
should  trouble  their  minds,  and  hinder  their  joy 
and  comfort  in  this  holy  ordinance,  the  Church 
hath  chosen  a  peculiar  Epistle  and  Gospel  on  pur- 
pose to  comfort  them  and  deliver  them  from 
these  fears ;  and  also  made  a  proper  Collect  to 
beg  patience  for  them  under  this  their  afflic- 
tion.   All   which   are  so  plain  they  need  no  ex- 


478 


THB  COMMUNION  OF  THE  SICK. 


IF  After  which  the  Minister  shall  proceed  according-  to  the  form  before  prescribed  for 
the  Holy  Comiimnion,  beginning  at  these  words,  Ye  who  do  truly,  &c. 

^  At  the  ti7ne  of  th^  distribution  (2.)  of  the  Holy  Sacrament,  the  Minister  shall  first 
receive  the  Comiminion  himself  and  after  minister  unto  those  who  are  appointed  to 
communicate  with  the  side,  and  last  of  all  to  the  sick  person. 

1"  But  if  a  man,  either  by  reason  (3.)  of  extre)nity  of  sickness,  or  for  icant  of  loarning 
in  due  time  to  the  Minister,  or  for  lack  of  company  to  receive  with  him,  or  by  any 
other  just  impediment,  do  not  receive  the  sacrament  of  Chrisfs  Body  and  Blood,  the 
Minister  shall  instruct  him,  that  if  he  do  tndy  repent  him  of  his  sins,  and  steadfastly 
believe  that  Jesus  Christ  hath  suffered  death  upon  the  cross  for  him,  and  shed  his 
blood  for  his  redemption,  earnestly  rejnemhering  the  benefits  he  hath  thereby,  and 
giving  him  hearty  thanks  therefor,  he  doth  eat  and  drink  the  body  and  blood  of  our 
Saviour  Christ  profitably  to  his  souVs  health,  although  he  do  not  receive  the  sacra- 
Tnent  with  his  mouth. 

T  When  the  sick  person  is  visited  and  receiveth  the  Holy  Comm,union  all  at  one  time, 
then  the  Mi7iister,for  more  expedition,  shall  cut  off  the  form  of  the  Visitation  at  the 
Psalm,  and  go  straight  to  the  Com,m,union. 

1"  In  the  times  of  contagious  sickness  or  disease,  v)hen  none  of  the  parish  or  neighbours 
can  be  gotten  to  communicate  with  the  sick  in  their  houses,  for  fear  of  the  infection  ;  j 
upon  special  request  of  the  diseased,  the  Minister  alone  may  communicate  with  him. 


plication,  but  only  require  the  sick  man's  devout 
attention,  and  then  it  is  hoped  they  will  not  fail 
of  their  desired  effect. 

Dr.  Niclwlls,  Dean  Comber. 

(2.)  The  minister,  we  Imow,  is  always  to  re- 
ceive the  Communion  himself,  before  he  proceeds 
to  deliver  it  to  others  :  but  the  reason  perhaps  why 
the  sick  man  is  to  receive  last,  may  be,  because 
those  who  communicate  with  him,  through  fear  of 
some  contagion,  or  the  noisomeness  of  his  disease, 
may  be  afraid  to  drink  out  of  the  same  cup  after 
him.  Whcatly. 

(y.)  We  have  seen  the  Church's  care  to  provide 
all  necessaries  for  a  sick  person's  salvation :  it 
were  an  happy  thing,  to  see  in  the  people  an  an- 
swerable diligence  in  the  use  of  these  ghostly  of- 


fices ;  that  they  would,  when  they  are  sick,  send 
for  the  priest ;  not  verbally  only  to  comfort  them, 
by  rehearsing  to.them  comfortable  texts  of  Scrip- 
ture, whether  they  belong  to  them  or  not,  (which 
is  not  to  heal  the  sick,  but  to  tell  them  that  they 
have  no  need  of  the  spiritual  physician,  by  which 
means  precious  souls  perish,  for  whom  Christ 
died  :)  but  to  search  and  examine  the  state  of  their 
souls,  to  shew  them  their  sins,  to  prepare  them  by 
ghostly  counsel  and  exercises  of  penance,  for  abso- 
lution, and  the  holy  Communion ;  whereby  they 
might  indeed  find  comfort,  remission  of  sins,  and 
the  Holy  Ghost  the  Comforter.  And  this  should 
be  done,  while  the  sick  person  hath  strength  and 
ability  to  attend  and  join  with  him  in  these  holy 
services.  Bp.  Sparrow. 


(479)  . 

THE  ORDER  FOR 

THE  BURIAL  OF  THE  DEAD.d) 


1  Here  is  to  be  noted,  that  the  Office  ensiling  is  not  to  be  used  (2.)  fo?-  any  unbaptized 
adults,  any  loho  die  excommunicate,  (3.)  or  ivho  have  laid  violent  hands  upon 
themselves.  (4.) 

H  The  Minister,  meeting  the  corpse  at  the  entrance  of  the  churchyard,  (5.)  and  going 
before  it,  (6.)  either  into  the  church,  or  toioards  the  grave,  (7.)  shall  say,  or  sing,  (8.) 


(I.)  If  all  our  prayers  and  endeavours  for  our 
friend  prove  unavailable  for  the  continuance  of  his 
life,  we  must  with  patience  submit  to  the  will  of 
God,  "  to  whom  the  issues  of  life  and  death  be- 
long:" and  therefore,  after  recommending  his  soql 
to  God,  which  immediately  upon  its  dissolution  re- 
turns to  him,  it  is  fit  we  should  decently  dispose 
of  his  body,  which  is  left  to  our  management  and 
care. 

2.  It  is  true  indeed,  the  manner  of  funerals  has 
varied  according  to  the  different  customs  of  several 
countries :  but  all  civilized  nations  have  ever  agreed 
in  performing  some  funeral  rites  or  other.  The 
most  ancient  manner  was  by  "  burying  them  in  the 
earth  ;"  Avhich  is  indeed  so  natural,  that  some  brutes 
have  been  observed,  by  mere  instinct,  to  bury  their 
dead  with  wonderful  care.  The  body,  we  know, 
was  formed  of  the  dust  at  first,  and  therefore  it  is 
fit  it  should  "return  to  the  earth  as  it  was ;"  (Gen. 
iii.  19 ;  Eccles.  xii.  7 :)  insomuch  that  some  hea- 
thens have,  by  the  light  of  reason,  called  burying 
in  the  earth,  the  being  "  hid  in  our  mother's  lap," 
and  the  being  "covered  with  her  skirt." 

3.  But  though  other  nations  sometimes  used  in- 
terment, and  sometimes  burning;  yet  the  Jews 
confined  themselves  to  the  former  alone.  There 
is  a  place  or  two  indeed  in  our  translation  of  the 
Old  Testament,  (1  Sam.  xxxi.  12;  Amos  vi.  10,) 

/ /f^which  miglit  lead  us  to  imagine  that  the  right  of 
burning  was  also  used  by  them  sometimes.  But 
upon  consulting  the  original  texts,  and  the  customs 
of  the  Jews,  it  does  not  appear  that  the  burnings 
there  mentioned  were  any  thing  more  than  the 
burning  of  odours  and  spices  about  their  bodies, 
which  was  an  honour  they  usually  performed  to 
their  kings.  2  Chron.  xvi.  14;  xxi.  19  ;  Jer.  xxxiv. 
5.  So  that,  notwithstanding  these  texts,  we 
may  safely  enough  conclude,  that  interment  or 
burying  was  the  only  rite  with  tiiem  ;  as  it  was 
also  in  after-times  with  the  Christian  Church. 
For  wherever  paganism  was  extirpated,  the  cus- 
tom of  burning  was  disused  ;  and  the  first  natural 


way  of  laying  up  the  bodies  of  tlie  deceased  entire 
in  the  grave  obtained  in  the  room  of  it. 

4.  And  this  has  always  been  done  Avith  such 
solemnity,  as  is  proper  to  the  occasion.  Some- 
times indeed  it  has  been  attended  with  an  expen- 
sive pomp,  that  is  unseemly  and  extravagant. 
But  this  is  no  reason  why  we  should  not  give  all 
the  expressions  of  a  decent  respect  to  the  memory 
of  those  whom  God  takes  from  us.  The  descrip- 
tion of  the  persons  who  interred  our  Saviour,  the 
enumeration  of  their  virtues,  and  the  everlasting 
commendation  of  her  who  spent  three  hundred 
pennyworth  of  spikenard  to  anoint  his  body  to  the 
burial,  have  always  been  thought  sufficient  grounds 
and  encouragements  for  the  careful  and  decent 
sepulture  of  Christians.  And  indeed,  if  the  regard 
due  to  a  human  soul  rendered  some  respect  to  the 
dead  a  principle  that  manifested  itself  to  the  com- 
mon sense  of  heathens,  shall  we  thi^lk  that  less 
care  is  due  to  the  bodies  of  Christians,  who  once 
entertained  a  more  glorious  inhabitant,  and  were 
living  temples  of  the  Holy  Ghost  ?  ( 1  Cor.  vi.  19  ;) 
to  bodies  which  were  consecrated  to  the  service  of 
God;  which  bore  their  part  in  the  duties  of  reli- 
gion ;  fought  the  good  fight  of  faith  and  patience, 
self-denial  and  mortification  ;  and  underwent 
the  fatigue  of  many  hardships  and  afflictions 
for  the  sake  of  piety  and  virtue?  to  bodies,  which, 
we  believe,  shall  one  day  be  awakened  again  from 
their  sleep  of  death  ;  have  all  their  scattered  par- 
ticles of  dust  summoned  together  into  their  due 
order,  and  be  "  fashioned  like  to  the  glorious  body 
of  Christ,"  (Phil.  iii.  21;  see  also  1  Cor.  xv.  42— 
44  ;)  as  being  made  partakers  of  the  same  glory 
with  their  immortal  souls,  as  once  they  were 
of  the  same  sufferings  and  good  works!  Surely 
bodies  so  honoured  here,  and  to  be  so  glorified 
hereafter,  and  which  too  we  own,  even  in  the  state 
of  death,  to  be  under  the  care  of  a  divine  provi- 
dence and  protection,  are  not  to  be  exposed  and 
despised  by  us  as  unworthy  of  our  regard. 

Dean  Comber,  Wheatly 


^ 


480 


THE  BURIAL  OF  THE  DEAD. 


As  to  the  office  and  order  of  burial,  we  must  note 
that  the  ignorance  and  corruption  of  the  later  cen- 
turies had  not  vitiated  any  of  the  sacred  adminis- 
trations more  than  this  ot  burial;  on  which  the  fan- 
cies of  purgatory  and  prayers  for  the  dead  had  so 
great  an  infljencc,  that  most  oTthe  forms  now  ex- 
tant consist  of  little  else  but  impertinent  and  use- 
less petitions  for  the  dead.  Our  protestant  Re- 
formers therefore,  remembering  St.  Augustine's 
rule,  that  all  this  office  is  designed  rather  for  the 
comfort  of  the  living,  than  the  benefit  of  the  dead, 
have  justly  rejected  these  superstitions  ;  and  con- 
trived this  present  form  wholly  for  the  instruction, 
admonition,  and  comfort  of  the  attendants  on  this 
solemnity,  and  therein  have  reduced  this  matter  to 
its  prime  intention  and  use.  It  is  not  easy  to  tell 
exactly,  what  the  primitive  form  of  burial  was: 
but  the  Psalms  were  a  principal  part  of  it,  as  all  the 
fathers  testify.  They  are  now  also  a  chief  part  of  this 
office:  and  the  rest  is  generally  taken  out  of  holy 
Scripture,  being  such  places  as  are  most  proper  to 
the  occasion,  so  as  to  form  altogether  a  most  pious 
and  practical  office.  Dean  Comber. 

It  should  be  observed,  that  too  many,  who  at- 
tend funerals,  seem  wholly  unconcerned  at  those 
prayers,  which  the  minister  offers  up  to  God:  as 
if  they  had  nothing  more  to  do,  than  barely  to  listen 
to  and  hear  them.  I  beseech  these  inconsiderate 
persons  to  remember,  that  the  solemnity  of  funer- 
als is  part  of  religious  worship,  and  that  the  whole 
congregition  ought  to  assist  and  join  therein. 
And  surely,  were  they  duly  affected  with  specta- 
cles of  mortality  ;  were  they  sensible  of  the  uncer- 
tainty of  their  own  lives,  and  the  infinite  concerns 
of  that  eternity,  into  which  one  of  their  brethren  is 
newly  entered  ;  they  coulJ  not  forbear  lifting  up 
their  hearts  to  God,  and  pouring  forth  the  most 
fervent  devotions,  when  they  pay  the  last  office 
to  their  departed  friends  and  neighbobrs. 

Dr.  Bennet. 

(2.)  The  persons,  capable  of  Christian  burial,  are 
only  those  within  the  pale  of  the  Church  ;  for  the 
rubric  excludes  all  others  from  this  privilege : 
which  is  agreeable  to  the  sense  of  all  nations,  who 
have  generally  thought  fit  to  punish  some  kinds  of 
malefactors  with  the  want  of  these  rites  after  their 
death,  as  well  to  afflict  the  criminal,  while  he  lives, 
with  apprehensions  of  the  disgrace  to  be  done  to 
his  body,  which  is  naturally  dear  to  all  men  ;  as  to 
perpetuate  the  odium  of  the  crime,  while  the  corpse 
is  exposed  to  public  scorn  after  the  offender  hath 
parted  with  his  life.  Thus  murderers  were  punish- 
ed among  the  Rom:ins  :  and  among  the  Greeks 
robbers  of  temples  and  sacreligious  persons,  as  also 
those  that  betrayed  their  country,  with  divers  other 
nortorious  transgressors.  But  none  have  been  so 
justly  and  so  universally  deprived  of  that  natural 


right,  which  all  men  seem  to  have  in  a  grave,  as  those 
who  break  that  great  law  of  nature,  the  law  of  self 
preservation,  by  laying  violent  hands  upon  them 
selves.  These  were  forbidden  to  be  buried  among 
the  Jews,  and  among  the  ancient  Romans  also. 
And,  to  confirm  the  equity  of  these  customs,  we 
find  the  Christian  councils,  as  well  abroad  as  at 
home,  have  forbidden  the  clergy  to  bury  those  that 
killed  themselves;  as  doth  also  our  present  rubric  in 
imitation  of  those  ancient  constitutions.  And  for 
very  great  reason  :  namely,  to' terrify  all  from  com- 
mitting so  detestable  and  desperate  a  sin,  as  is  the  / 
wilful  destroying  of  God's  image,  the  casting  away  'l__ 
of  their  own  souls,  as  well  as  their  opportunities 
of  repentance :  the  Church  hereby  declaring,  that 
she  hath  little  hopes  of  their  salvation,  who  die  in 
an  act  of  the  greatest  wickedness,  which  they  can 
never  repent  of,  after  it  be  committed. 

To  these  are  to  be  added  all  that  die  under  the 
sentence  of  excommunication,  who  in  the  primi- 
tive times  were  denied  Christian  burial  also,  with 
the  intent  of  bringing  the  excommunicated  to  seek 
their  absolution  and  the  Church's  peace  for  their 
soul's  health,  ere  they  leave  this  world. 

All  other  persons,  that  die  in  the  communion  of 
the  visible  Church,  are  capable  of  these  rites  of 
Christian  burial,  according  to  the  rules  and  practice 
both  of  the  primitive  and  the  present  ages. 

Dean  Comber. 

Though  this  rubric  was  not  drawn  up  till  1661, 
and  none  of  the  regulations,  which  it  enjoins,  ex- 
cepting only  what  relates  to  persons  excommuni- 
cate, was  before  that  time  specified  in  any  of  our 
articles,  or  ecclesiastical  constitutions  ;  yet  it  must 
not  be  considered  as  a  new  law,  but  merely  as 
explanatory  of  the  ancient  canon  law,  and  of  the 
previous  usage  in  England.  Shepherd. 

The  word  "  Adults  "  was  inserted  in  this  rubric 
at  the  American  revision:  from  which  it  appears 
to  have  been  the  intention  of  the  reviewers  that  the 
service  might  be  used  for  unbaptized  infants. 
This   cannot   be    done   by   the   English    Rubric. 

The  alteration  was  probably  dictated  by  tender- 
ness of  feeling.  The  provision,  however,  was  not 
o:iginally  adopted  for  the  punishment  of  the  infants, 
who  are  incapable  of  crime,  but  to  deter  parents 
from  neglecting  to  have  them  baptized,     t.  c.  b. 

(3.)  Not  that  the  Church  determines  any  thing 
concerning  the  future  state  of  those  that  depart  be- 
fore they  are  admitted  to  baptism  :  but  since  they 
have  not  been  received  within  the  pale  of  the 
Church,  we  cannot  properly  use  an  office  at  their 
funeral,  which  all  along  supposes  the  person  that 
is  buried  to  have  died  in  her  communion. 

"\^'heatly. 

It  has  been  made  a  question  in  England  whether 
this  office  may  be  used  over  such  as  have  been 


THE  BURIAL  OF  THE  DEAD. 


481 


baptized  by  the  dissenters  or  sectaries,  who  have 
DO  regular  commission  for  administering  the  sacra- 
ments. Mr.  Wheatly  seems  to  think  that  the 
Clergyman  is  not  obliged  to  recognize  any  bap- 
tisms but  such  as  are  proved  by  the  Parish  Regis- 
ters. But  by  this  rule  he  would  exclude  the  chil- 
dren of  Roman  Catholics,  the  validity  of  whose 
baptism  he  would  not  be  disposed  to  dispute.  One 
of  the  highest  tribunals  in  England,  has,  however, 
within  a  few  years  past,  decided  in  favour  of  the 
legality  of  the  Baptism  of  Dissenters,  upon  princi- 
ples of  ecclesiastical  law.  And  Mr.  Shepherd  well 
observes  that  nothing  more  is  necessary  for  the 
settlement  of  this  point,  than  an  appeal  to  the  de- 
cisions of  the  English  Ecclesiastical  Courts  since 
the  days  of  Elizabeth.  The  prosecutions,  excom- 
munications, and  pains  and  penalties  to  which  the 
Presbyterians  were  subjected,  are  so  many  demon- 
strations that  the  Church  holds  them  to  be  Chris- 
tians, and  admits,  of  course,  the  validity  of  their 
baptism.  To  excommunicate  him  who  has  no 
right  to  Church  Communion,  would  be  an  absur- 
dity ;  and  he  has  no  right  to  Communion,  who  is 
not  legally  baptized.  t.  c.  b. 

(4.)  Of  which  sort  are  to  be  understood,  not  all 
who  have  procured  death  unto  themselves,  but  who 
have  done  it  voluntarily,  and  consequently  have  died 
in  the  commission  of  a  mortal  sin  ;  and  not  idiots, 
lunatics,  or  persons  otherwise  of  insane  mind.  The 
proper  judges,  whether  persons,  who  died  by  their 
own  hands,  were  out  of  their  senses,  are  the  coro- 
ner's jury.  The  minister  of  the  parish  hath  no 
authority  to  be  present  at  viewing  the  body,  or  to 
summon  or  examine  witnesses.  And  therefore  he 
is  neither  entitled,  nor  able,  to  judge  in  the  affair : 
but  may  well  acquiesce  in  the  public  determination 
without  making  any  private  inquiry.  Indeed,  were 
he  to  make  one,  the  opinion,  which  he  might  form 
from  thence,  could  usually  be  grounded  only  on 
common  discourse  and  bare  assertion.  And  it  can- 
not be  justifiable  to  act  on  these,  in  contradiction 
to  the  decision  of  a  jury  after  hearing  witnesses 
upon  oath.  And  though  there  may  be  reason  to 
suppose,  that  the  coroner's  jury  are  frequently  fa- 
vourable in  their  judgment,  in  consideration  of  the 
circumstances  of  the  deceased's  family  with  re- 
spect to  the  forfeiture,  and  their  verdict  is  in  its 
own  nature  traversible  ;  yet  the  burial  may  not  be 
delayed,  until  that  matter  upon  trial  shall  finally  be 
determined.  But,  on  acquittal  of  the  crime  of  self- 
murder,  the  body  in  that  case  not  being  demanded 
by  the  law,  it  seemeth  that  a  clergyman  may  and 
ought  to  admit  that  body  to  Christian  burial. 

Dr.  Burn. 
(5.)  All  nations  whatsoever,  Jews,  Heathens, 
and  Christians,  have  ever  had  solemn  places  set 
apart  for  this  use ;  but  in  permitting  their  dead  to 
61 


be  buried  either  in  or  near  their  places  of  worsnip, 
the  Christians  differ  from  both  the  former.  For 
the  Jews,  being  forbid  to  touch  or  come  near  any 
dead  body,  and  it  being  declared  that  they  who  did 
so  were  defiled,  had  always  their  sepulchres  with- 
out the  city,  (Luke  vii.  12:)  and  from  them  it  is 
probable  the  Greeks  and  Romans  derived,  not  only 
the  notion  of  being  polluted  by  a  dead  corpse,  bui 
the  law  also  of  burying  without  the  walls.  For 
this  reason  the  Christians,  so  long  as  the  law  was 
in  force  throughout  the  Roman  empire,  were  obli- 
ged, in  compliance  with  it,  to  bury  their  dead  with- 
out the  gates  of  the  city  :  a  custom  which  prevailed 
here  in  England  till  about  the  middle  of  the  eighth 
century,  when  Archbishop  Cuthbert  of  Canterbury 
obtained  a  dispensation  from  the  Pope  for  making 
Church-yards  within  the  walls.  However,  that 
the  Cliristians  did  not  do  this  out  of  any  belief  that 
the  body  of  a  dead  Christian  defiled  the  place  or 
persons  near  it,  may  be  inferred  from  their  conse- 
crating their  old  places  of  burial  into  places  of 
divine  worship,  and  by  building  their  Churches,  as 
soon  as  they  had  liberty,  over  some  or  other  mar- 
tyrs' grave.  After  Churches  were  built  indeed, 
they  suffered  no  body  to  be  buried  in  them ;  but 
had  distinct  places,  contiguous  to  them,  appropria- 
ted to  this  use,  which,  from  the  metaphor  of  sleep, 
by  which  death  in  Scripture  is  often  described, 
were  called  cemeteries,  or  sleeping  places.  The 
first  that  we  read  of,  as  buried  any  where  else,  was 
Constantine  the  Great,  to  whom  it  was  indulged, 
as  a  singular  honour,  to  be  buried  in  the  Church- 
porch.  Nor  were  any  of  the  Eastern  emperors,  for 
several  centuries  afterwards,  admitted  to  be  buried 
any  nearer  to  the  Church  :  for  several  canons  had 
been  made  against  allowing  this  to  any  person  of 
what  dignity  soever:  and  even  in  our  own  Church 
we  find,  that,  in  tiie  end  of  the  seventh  century,  an 
Archbishop  of  Canterbury  had  not  been  buried 
within  the  Church,  but  the  porch  was  full  with  six 
of  his  predecessors  that  had  been  buried  there  be- 
fore. By  a  canon  made  in  King  Edgar's  reign, 
about  the  middle  of  the  tenth  century,  "no  man 
was  allowed  to  be  buried  in  the  Church,  unless  it 
were  known  that  he  had  so  pleased  God  in  his  life- 
time, as  to  be  worthy  of  such  a  burying  place :" 
though  above  a  hundred  years  afterwards  we  meet 
with  another  canon,  made  at  a  council  at  Winches- 
ter, that  seems  again  to  prohibit  all  corpses  what- 
soever, without  any  exception,  from  being  buried 
in  Churches.  But  in  later  times,  every  one  that 
could  pay  for  the  honor,  has  been  generally  allow- 
ed it :  but  since  all  cannot  purchase  it,  nor  the 
Churches  contain  all,  there  is  a  necessity  of  pro- 
viding some  other  conveniences  for  this  use.  And 
this  has  generally  been  done  by  enclosing  some  of 
the  ground  around  the  Church,  for  a  burying-place 


482 


THE  BURIAL  OF  THE  DEAD. 


I  AIM  t'le  resurrection  and  the  life,  (9.) 
saith  tlie  Lord  ;  he  that  believeth  in  me, 
though  he  were  dead,  yet  shall  he  live  :  and 

or  Chuicli-yard  :  that  so,  as  the  faithful  are  goiug 
to  the  house  of  prayer,  they  may  be  brought  to  a  fit 
temper  and  disposition  of  mind,  by  a  prospect  of 
tlie  graves  and  monuments  of  their  friends :  no- 
thing being  more  apt  to  raise  our  devotion,  than  se- 
rious thoughts  upon  death  and  mortality.  But 
•wherever  the  grave  is,  the  priest  is  to  "go  before," 
and  to  lead  the  company  thither,  and  to  conduct 
and  introduce,  as  it  were,  the  corpse  of  the  deceas- 
e.l  into  its  house  of  rest. 

Dean  Comber,  Wheatly. 
In  Eiig'aud,  the  Church-yard  is  now  intended  for 
the  use  of  the  parishioners,  and  otiiers  dying  in  the 
parish  ;  who,  as  the  civilians  express  it,  are  entitled 
to  burial  there  of  common  right.  But  no  clergyman 
is  compellable  to  bury  any  extra-parochial  corpse  in 
his  Church-yard.  It  is  no  part  of  his  parochial 
duty.  It  is  a  matter  of  mere  indulgence,  grace,  and 
favour,  which  he  may  grant  upon  whatever  terms 
he  pleases  :  provided  such  extra-parochial  person,  or 
his  predecessors,  have  not,  with  the  concurrence 
of  the  minister  and  parishioners,  obtained  a  faculty 
from  the  judge  of  the  Bishop's  court,  to  have  a 
burying  place  in  such  church  yard  for  ever. 

Shepherd. 
(6.)  Without  enlarging  upon  the  ancient  manner 
of  burial  in  other  particulars,  it  may  be  here  noted, 
that  the  body  of  the  deceased  Christian  was  first 
washe;l,  (Acts  i.v.  37;)  and  sometimes  embalmed 
with  very  great  cost  and  care  :  and  being  decently 
ivrapped  in  fine  linen,  and  dressed  for  the  grave,  it 
was  put  into  a  coffin,  brought  forth  by  the  friends  ; 
and,  if  the  person  was  of  great  sanctity,  or  one  of 
the  clergy,  it  was  carried  on  the  shoulders  of  priests 
or  bishops  towards  the  Church  or  cemetery,  where 
it  was  to  be  laid.  However,  the  priest  ever  went 
before  the  corpse,  both  in  the  Eastern  and  Western 
Church,  as  our  rubric  now  enjoins  ;  for  he  was  to 
begin  those  holy  hymns,  wherewith  the  deceased 
were  brought  to  their  graves  :  the  nearest  friends 
and  principal  mourners  went  next ;  and  then  all  the 
company  followed  in  order  after  the  bier:  which 
ancient  custom  hath  this  excellent  moral  in  it;  To 
be  a  memento  to  us,  who  survive,  that  this  our  de- 
ceased friend  is  gone  before  us ;  and  that  we  must 
all  follow  him  very  shortly  to  the  same  place. 

Dtan  Comber. 
(7.)  Though  it  is  not  expressly  stated  m  the  ru- 
bric, yet  it  is  understood  by  the  Church,  and  ought 
to  be  explained  to  the  people,  that  tl\e  prayers  and 
exhortations  in  the  burial  ofEcc  are  not  for  the  bene- 
fit ot  the  dead,  but  for  the  instruction  and  comfort 
of  the  living.  Whether  the  Psalms  and  lesson  be 
read  before,  or  after,  the  interment ;  whether  the 


whosoever  liveth  and  believeth  in  me,  shall 
never  die.  St.  John  xi.  25,  26. 

1  KNOW  that  my  Redeemer  liveth,  (10.) 

corpse  is,  or  is  not,  taken  into  the  Church ;  are  in 
their  own  nature  matters  of  indifierence  :  and  so 
the  Church  has  left  them.  Still  the  Psalms  and 
lesson  are  so  exceedingly  proper  for  the  occasion, 
that  I  presume  few  clergymen  would  be  disposed 
to  omit  them,  even  if  they  had,  what  in  this  in- 
stance they  have  not,  a  discretionary  power. 

When  the  rubrics  were  formed,  there  was  a  rea- 
son for  the  minister's  going  to  the  grave  in  the  first 
place,  which  does  not  at  present  exist  It  was  then 
in  some  places  not  uncommon,  to  bury  the  poorer 
people  without  a  coffin,  the  body  being  wrapped  in 
some  thick  coarse  clothing.  On  such  occasions 
there  might  be  aa  obvious  reason  for  not  admitting 
the  corpse  to  be  brought  into  the  Church.  And 
even  at  present,  wli,ere  the  deceased  may  have  died 
of  the  small  pox,  or  any  other  infectious  disease; 
or  when  the  body  is  putrid,  or  otherwise  offensive; 
the  minister,  for  the  sake  of  the  health  of  the  com- 
pany attending  the  funeral,  as  well  as  on  account 
of  the  congregation,  who  may  assemble  the  same 
or  the  following  day,  would  not,  I  conceive,  exer- 
cise his  discretion  improperly,  if  he  should  first  go 
to  the  grave,  and  then  into  the  Church. 

Shepherd. 

(8.)  Since  the  following  of  a  dear  and  beloved 
friend  to  the  grave  must  naturally  raise  in  us  some 
melancholy  and  concern,  the  Church  calls  in  the 
aids  of  religion  to  raise  and  cheer  our  dejected 
hearts.  It  was  with  this  design  that  pious  anti- 
quity carried  out  their  dead  with  hymns  of  triumph, 
as  conquerors  that  had  gloriously  finished  their 
course,  and  were  now  going  to  receive  their  crown 
of  victory.  To  this  end  again  were  those  Hallelu- 
jahs sung  of  old,  as  they  went  to  the  grave;  a  cus- 
tom still  retained  in  many  parts  of  this  nation, 
where  they  divert  the  grief  of  their  friends  and 
mourners,  by  singing  Psalms  from  the  house  to  the 
very  "entrance  of  the  church-yard."  y,^ 

WlIEATLY. 

^9.)  The  priest  begins  with  the  words,  which 
were  spoken  at  first  by  the  blessed  Jesus,  as  he  was 
going  towards  the  grave  of  a  beloved  friend,  with 
intent  to  comfort  a  pious  mourner;  words  so  proper 
to  the  occasion,  that  they  have  been  used  in  the 
burial  office  of  almost  all  Churches  whatever;  hav- 
ing been  anciently  read  for  one  of  the  Gospels  in 
the  Western  Church,  and  often  repeated  by  the 
priest  in  the  Greek  office.  Poor  Martha's  affi^c- 
tion  and  sorrow  forhei  brother  had  almost  swallow 
ed  up  her  faith  in  Jesus,  and  it  is  not  unusual  for 
the  same  passions  still  to  prevail  to  the  same  ex- 
cessive degree :  but  our  Lord  here  comforts  both 
her  and  us,  by  reminding  us  of  his  omnipotence^ 


THE  BURIAL  OF  THE  DEAD. 


483 


and  that  he  shall  stand  at  the  latter  day  up- 
on the  earth  :  and  though  after  my  skin 
worms  destroy  this  body,  yet  in  my  flesh 
shall  I  see  God  ;  whom  T  shall  see  for  my- 
self, and  mine  eyes  shall  behold,  and  not 
another.  Job  xix.  25,  26,  27. 

WE  brought  nothing  into  this  world,  (11,) 
and  it  is  certain  we  can  carry  nothing  out. 

and  absolute  power  to  raise  the  dead,  and  restore 
them  to  life,  as  well  in  a  natural  as  a  spiritual  sense. 
If  then  we  can  recover  but  the  exercise  of  our  faith, 
Ave  shall  be  much  more  at  ease ;  as  remembering 
that  the  soul  of  our  deceased  friend,  though  parted 
from  his  body,is  still  alive, and  that  even  his  corpse, 
which  we  follow,  shall  live  again  as  soon  as  ever 
Christ  shall  call  it.         Dean  Comber,  Wheatly. 

(10.)  The  book  of  Job  contains  so  many  lively 
descriptions  of  the  miseries  of  human  life,  and  the 
felicity  of  a  religious  and  holy  death,  that  it  hath 
been  anciently  esteemed  of  special  use  in  this  of- 
fice :  and  the  Western  Church  of  old  had  nine  se- 
veral lessons  at  burial  from  hence,  beginning  at  Job 
vii.  16.  And  this  very  sentence  is  there  reckoned 
the  eighth  lesson.  And  it  is  very  proper  to  this  oc- 
casion, as  being  a  noble  example  of  the  exercise  of 
that  faith  prescribed  in  the  former  verse.  And 
surely  if  he,  who  lived  among  the  Gentiles  so  long 
before  the  revelation  of  Christianity,  could  sustain 
his  spirit  with  the  hopes  of  a  resurrection  ;  it  will 
be  no  small  reproach  to  us,  Avho  have  fuller  and 
better  assurances  of  it,  to  be  slower  in  our  belief  of 
this  article  than  he.  The  old  translation  of  these 
verses  in  Job,  (which  was  retained  in  our  office  till 
the  last  review,  when  from  the  Septch  Liturgy  it 
was  changed  for  the  new  one,)  as  it  was  more 
agreeable  to  the  ancient  versions  and  the  sense  of 
the  fathers,  so  was  it  more  applicable  to  the  pres- 
ent occasion.  The  words,  as  they  stood  then,  were 
as  follow:  "  I  know  that  my  Redeemer  liveth,  and 
that  I  shall  rise  out  of  the  earth  in  the  last  day, 
and  shall  be  covered  again  with  my  skin,  and  shall 
see  God  in  my  flesh;  yea,  and  I  myself  shall  be- 
hold him,  not  with  other,  but  with  these  same  eyes." 
Thus  the  fathers  read  it,  and  accordingly  explained 
itof  a  particular  resurrection  of  this  very  body.  And 
in  this  sense  it  is  an  admirable  consolation  to  all 
that  mourn  for  the  loss  of  friends,  namely,  to  be- 
lieve with  holy  Job,  that  the  same  person  we  are 
now  laying  in  the  earth,  there  to  crumble  and 
moulder  into  dust,  shall  in  due  time,  by  the  power 
/  of  God,  arise  from  his  grave,  and  live  again.  We 
lose  indeed  the  sight  of  him  for  a  season,  but  "we 
know  that  Jesus  our  Redeemer  liveth,"  who  will  In 
due  time  raise  us  all  from  the  dust,  when  both  our 
friend  and  we  shall  all  behold  him,  and  even  know 
and  distinguish  each  other  again  with  these  very 
eyes.  Dean  Comber^  Wheatly. 


The  Lord  gave,  and  the  Lord  hath  taken 
away  ;  blessed  be  the  name  of  the  Lord. 
1  Tim.  vi.  7.  Job  i.  2L 

T[  After  they  are  come  into  the  churchy  shall  be 
said  or  sung  the  following  Anthem^  taken  from 
the  29th  and  90th  Psalms.  (12.) 

LORD,  let  me  know   my  end,  and  the 

(11.)  The  next  grace  to  be  exercised  at  this  time 
is  patience,  Avhich,  upon  these  occasions,  is  often 
violently  assaulted  by  worldly  considerations :  for 
when  we  reflect  on  our  own  loss,  in  being  deprived 
of  a  friend;  or  descend  lower,  to  reflect  upon  the 
comforts  of  the  world  which  he  hath  left  behind 
him  ;  our  passions  are  apt  to  overflow.  But  here  a 
third  sentence  comes  in  to  allay  both  these  griefs. 
We  have  lost  perhaps  a  tender,  dear,  and  useful 
friend  :  but  what  then  ?  we  brought  no  friends  with 
us  into  the  world,  nor  can  we  carry  them  out  from 
hence.  They  were  given  us  by  God,  who  can 
raise  up  others  in  their  stead  ;  and  they  are  taken 
away  by  him,  to  wean  our  affections  from  any  thing 
here.  We  should  therefore  rather  bless  the  giver 
for  the  time  we  have  enjoyed  them,  than  murmur 
at  his  taking  them,  after  he  has  lent  them  us  so 
long. 

Again,  as  to  our  friend,  it  is  true,  he  is  going 
naked  to  the  grave  :  but  alas !  he  goes  no  otherwise 
than  he  came:  (saith  the  wise  man)  "as  he  came 
forth  of  his  mother's  womb,  naked  shall  he  return 
to  go  as  he  came,  and  shall  take  nothing  of  his 
labour,  Avhich  he  may  carry  away  in  his  hand." 
Eccles.  v.  15.  "  He  shall  carry  nothing  away  with 
him"  (saith  the  Psalmist)  "when  he  dieth,  neither 
shall  his  pomp  follow  him."  Psalm  xlix.  17.  Whilst 
he  was  engaged  on  this  stage  of  the  world,  God 
furnished  him  with  a  habit  suitable  to  the  part 
which  he  expected  him  to  perform :  shall  any  of 
us  therefore  think  it  strange,  that  the  actor  is  un- 
dressed when  his  part  is  done?  In  a  word,  let  us 
consider  ourselves  under  what  character  we  please, 
there  is  still  the  same  reason  to  join  with  the  holy 
penmen  in  these  noble  reflections:  "  We  brought 
nothing  into  the  world,  and  it  is  certain  we  can 
carry  nothing  out ;  the  Lord  gave,  and  the  Lord 
hath  taken  away ;  blessed  be  the  name  of  the 
Lord."  Wheatly. 

(12.)  The  singing  of  psalms  and  hymns  at  fune- 
rals was  a  custom  used  among  Christians  even 
from  the  first  ages,  and  mentioned  frequently  by 
St.  Jerome,  St.  Chrysostom,  and  many  others.  St. 
Jerome  affirms  that  this  usage  arose  from  primitive 
tradition :  which  is  very  likely,  if  we  consider  how 
generally  it  hath  been  observed  in  the  Greek  ru- 
bric. The  like  use  tnere  is  also  in  the  Latin 
Church.  In  compliance  with  this  ancient  and 
universal  custom  we  have  Psalms  prescribed  also. 


484 


THE  BURIAL  OF  THE  DEAD. 


number  of  my  days  ;  that  I  may  be  certifi- 
ed how  long  I  have  to  live. 

Behold,  thou  hast  made  my  days  as  it 
were  a  span  long,  and  mine  age  is  even  as 
nothing  in  respect  of  thee  ;  and  verily  every 
man  living  is  altogether  vanity. 

For  man  walketh  in  a  vain  shadow,  and 
disquieteth  himself  in  vain  ;  he  henpeth  up 
riches,  and  cannot  tell  who  shall  gather 
them. 

And  now.  Lord,  what  is  my  hope? 
Truly  my  hope  is  even  in  thee. 

Deliver  me  from  all  mine  offences  ;  and 
make  me  not  a  rebuke  unto  the  foolish. 

When  thou  with  rebukes  dost  chasten 
man  for  sin,  thou  makest  his  beauty  to  con- 
sume away,  like  as  it  were  a  moth  fretting  a 
garment :  every  man  therefore  is  but  vanity. 

Hear  my  prayer,  O  Lord ;  and  with 
thine  ears  consider  my  calling  :  hold  not 
thy  peace  at  my  tears. 

For  I  am  a  stranger  with  thee,  and  a  so- 
journer ;  as  all  my  fathers  were. 

O  spare  me  a  little,  that  I  may  recover 
my  strength  ;  before  I  go  hence,  and  be  no 
more  seen. 

Lord,  thou  hast  been  our  refuge,  from 
one  generation  to  another. 

Before  the  mountains  were  brought  forth, 
or  ever  the  earth  and  the  world  were  made, 
thou  art  God  from  everlasting,  and  world 
without  end. 

Thou  turnest  man  to  destruction  ;  again 
thou  sayest,  Come  again,  ye  children  of 
men. 

which  are  as  agreeable  to  this  solemnity,  as  any 
that  liave  place  in  the  best  offices  of  this  kind  now 
extant  in  the  world.  Dean  Comber. 

In  the  English  service,  the  39th  and  the  90th 
Psalms  are  given  entire ;  the  rubric  leaving  it  to 
the  minister  to  use  one  or  both  of  them,  according 
to  his  discretion.  Here  we  have  the  most  appro- 
priate parts  of  both  collected  into  an  anthem. 

T.  c.  B. 
The  former  of  these  psalms,  the  39th,  is  suppos- 
ed to  have  been  composed  by  David,  upon  Joab's 
reproaching  him  for  his  public  grief  for  Absalom's 
death  ;  and  is  of  use  in  this  place,  to  direct  and 
comfort  those  that  mourn,  to  check  all  loud  and 
unseemly  complaints,  and  to  turn  them  into  pray- 
ers and  devout  meditations. 

The  other  was  composed  by  Moses  in  the  wil- 
derness upon  the  death  of  that  vast  multitude,  who, 
for  their  murmuring  and  infidelity,  were  sentenced 

0  leave  their  carcases  in  the  wilderness  ;  and  who 
accordingly  wasted  by  little  and  little  before  they 

?ame  into  the  land  of  Canaan.  Wheatly. 


For  a  thousand  years  in  thy  sight  are  but 
as  yesterday  ;  seeing  that  is  past  as  a  watch 
in  the  night. 

As  soon  as  thou  scatteresl  them,  they  are 
even  as  a  sleep  ;  and  fade  away  suddenly 
like  the  grass. 

In  the  morning  it  is  green,  and  groweth 
up  ;  but  in  the  evening  it  is  cut  down,  dried 
up,  and  withered. 

For  we  consume  away  in  thy  displea- 
sure; and  are  afraid  at  thy  wrathful  indig- 
nation. 

Thou  hast  set  our  misdeeds  before  thee  ; 
and  our  secret  sins  in  the  light  of  thy  coun- 
tenance. 

For  when  thou  art  angry,  all  our  days  are 
gone  :  We  bring  our  years  to  an  end,  as  it 
were  a  tale  that  is  told. 

The  days  of  our  age  are  threescore  years 
and  ten  ;  and  though  men  be  so  strong  that 
they  come  to  fourscore  years,  yet  is  their 
strength  then   but  labour  and  sorrow ;  so  / 
soon  passeth  it  away,  and  we  are  gone. 

So  teach  us  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost  ; 

As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  witliout  end.  Amen.    }C 

\  Then  shall  follow  the  Lesson,  (13.)  taken  out 
of  the  ffteenth  chapter  of  the  first  Epistle  oj 
St.  Paul  to  the  Corinthians. 

1  Cor.  XV.  20. 
NOW  is  Christ  risen  from  the  dead,  and 


(13.)  The  admirable  composers  of  this  office, 
like  that  good  scribe  instructed  to  the  kingdom  of 
heaven,  (Matt.  xiii.  52,)  do  bring  forth  out  of  their 
treasures  things  new  and  old  :  that  is,  as  St.  Je- 
rome expounds  it,  the  choicest  parts  both  of  the 
Old  and  New  Testament:  after  the  psalms  out  of 
the  Old  Testament  therefore,  they  have  added  this 
Lesson  out  of  the  New.  And  since  the  faith  of 
the  resurrection  is  not  only  the  principal  article  of 
a  Christian's  belief,  but  also  that  which  chiefly 
concerns  us  on  this  occasion,  as  well  as  to  allay  our 
sorrow  for  the  party  deceased,  as  to  prepare  us 
freely  to  follow  when  God  calls ;  therefore  they 
have  chosen  this  chapter,  which,  though  it  stand 
among  the  Epistles,  is  called  St.  Paul's  Gospel, 
(ver.  1,)  and  is  the  fullest  account  of  the  resurrec- 
tion that  the  whole  Scripture  doth  afford  :  that 
article  being  here  so  strongly  proved,  so  plainly 
described,  and  so  pertinently  applied,  that  nothing 
could  have  been  so  suitable  to  this  purpose,  which 
made  it  to  be  anciently  taken  notice  of,  as  a  very 
I  proper  passage  for  funeral  occasions.    Hence  ihe 


THE  BURIAL  OF  THE  DEAD. 


485 


become  the  first-frnils  of  them  that  slept. 
For  since  by  man  came  death,  by  man  came 
also  the  resurrection  of  the  dead.  For  as  in 
Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive.  But  every  man  in  his  own  or- 
der :  Christ  the  first-fruits  ;  afterward  they 
that  are  Christ's,  at  his  coming.  Then  Com- 
eth the  end,  when  he  shall  have  delivered 
up  the  kingdom  to  God,  even  the  Father; 
when  he  shall  have  put  down  all  rule,  and  all 
authority, and  power.  For  he  must  reign  till 
he  hath  put  all  enemies  under  his  feet.  The 
last  enemy  that  shall  be  destroyed  is  death  : 
for  he  hath  put  all  things  under  his  feet. 
But  when  he  saith  all  things  are  put  under 
him,  it  is  manifest  that  he  is  excepted  which 
did  put  all  things  under  him.  And  when  all 
tilings  shall  be  subdued  unto  him,  then  shall 
the  Son  also  himself  be  subject  unto  him 
that  put  all  things  under  him,  that  God 
may  be  all  in  all.  Else  what  shall  they  do 
which  are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all  ?  Why  are  they  then  baptized 
for  the  dead  ?  And  why  stand  we  in  jeop- 
ardy every  hour  ?  I  protest  by  your  rejoic- 
ing,' which  I  have  in  Christ  Jesus  our  Lord, 
I  die  daily.  If  after  the  manner  of  men  I 
have  fought  with  beasts  at  Ephesus,  what 
advantageth  it  me,  if  the  dead  rise  not  ?  Let 
us  eat  and  drink,  for  to-morrow  we  die.  Be 
not  deceived:  evil  communications  corrupt 
good  manners.  Awake  to  righteousness,  and 
sin  not :  for  some  have  not  the  knowledge 
of  God.  I  speak  this  to  your  shame.  But 
some  man  will  say,  How  are  the  dead  raised 
up?  and  with  what  body  do  they  come? 
Thou  fool,  that  which  thou  sowest  is  not 
quickened  except  it  die.  And  that  which 
thou  sowest,  thou  sowest  not  that  body  that 
shall  be,  but  bare  grain  ;  it  may  chance  of 

Western  Churches  of  old  did  read  one  Epistle  out 
of  it,  beginning  at  ver.  51 :  and  our  Salisbury  of- 
6ce  hath  taken  one  little  portion  outof  it,  beginning 
at  ver.  20.  But  our  judicious  reformers  thought 
not  fit  to  mangle  it:  beginning  therefore  with  ver. 
20,  they  continue  it  to  the  end  of  the  chapter.  The 
lesson  consists  of  three  parts :  first,  the  certainty  of 
the  resurrection  is  proved,  ver.  20 — 34.  Secondly, 
The  queries  relating  to  it  are  solved,  ver.  35 — 54. 
Thirdly,  the  application  of  the  whole  is  made.  ver. 
55 — 53.  Dean  Comber. 

The  resurrection  of  the  dead,  is  "the  foundation 
of  our  faith,  the  pillar  of  our  hope,  and  the  key- 
stone of  the  Christian  fabric  :"  And  at  the  solem- 
nization of  a  funeral,  a  discourse  on  this  subject 
is  peculiarly  proper ;  being  at  once  calculated  to 
alleviate  our  sorrow  for  the  loss  of  the  deceased,  to 


wheat,  or  of  some  other  grain.  But  God 
giveth  it  a  body  as  it  hath  pleased  him  ;  and 
to  every  seed  his  own  body.  All  flesh  is  not 
the  same  flesh  ;  but  there  is  one  kind  of  flesh 
of  men,  another  flesh  of  beasts,  another  of 
fishes,  and  another  of  birds.  There  are  al- 
so celestial  bodies,  and  bodies  terrestrial  :  but 
the  glory  of  the  celestial  is  one.  and  the 
glory  of  the  terrestrial  is  another..  There  is 
one  glory  of  the  sun,  and  another  glory  of 
the  moon,  and  another  glory  of  the  stars  :  for 
one  star  diff'ereth  from  another  star  in  glory. 
So  also  is  the  resurrection  of  the  dead.  It 
is  sown  in  corruption  ;  it  is  raised  in  incor- 
ruption.  It  is  sown  in  dishonour  ;  it  is  raised  M 
in  glory.  It  is  sown  in  weakness  ;  it  is  raised  I 
in  power.  It  is  sown  a  natural  body  ;  it  is 
raised  a  spiritual  body.  There  is  a  natural 
body,  and  there  is  a  spiritual  body.  And  so 
it  is  written.  The  first  man  Adam  was  made 
a  living  soul,  the  last  Adam  was  made  a 
quickening  spirit.  Howbeit,  that  was  not 
first  which  is  spiritual,  but  that  which  is  na- 
tural ;  and  afterward  that  which  is  spiritual. 
The  first  man  is  of  the  earth,  earthy :  the 
second  man  is  the  Lord  from  heaven.  As 
is  the  earthy,  such  are  they  that  are  earthy  : 
and  as  is  the  heavenly,  such  are  they  also 
that  are  heavenly.  And  as  we  have  borne 
the  image  of  the  earthy,  we  shall  also  bear 
the  image  of  the  heavenly.  Now  this  I  say. 
brethren,  that  flesh  and  blood  cannot  inherit 
the  kingdom  of  God  ;  neither  doth  corrup- 
tion inherit  incorruption.  Behold,  I  show 
you  a  mystery  :  we  shall  not  all  sleep,  but 
we  shall  all  be  changed,  in  a  moment,  in  the 
twinkling  of  an  eye,  at  the  last  trump  :  for 
the  trumpet  shall  sound,  and  the  dead  shall 
be  raised  incorruptible,  and  we  shall  be  chang- 
ed.    For  this  corruptible  must  put  on  in- 

display  our  hope,  to  strengthen  our  faiih,  and  to 
encourage  us,  by  persevering  in  the  practice  of 
every  virtue,  to  prepare  for  our  own  departure  out 
of  this  world,  and  for  the  resurrection  to  eternal 
life.  Our  Church  has  accordingly  selected,  from 
the  writings  of  St.  Paul,  the  most  full  and  circum- 
stantial account  of  the  resurrection  of  the  bodies  of 
the  dead,  that  the  Scripture  supplies.  A  part  of 
this  Lesson  was  formerly  read  as  an  Epistle  in  the 
Roman  Church,  and  a  different  portion  of  it  is  ap- 
pointed in  the  Manual  of  Sarum:  but  our  com- 
pilers with  their  usual  judgment,  directed  the 
whole  passage  to  be  read.  Shepherd. 

St.  Paul's  design,  in  this  chapter,  is  to  teach  us, 
that  although  death  destroys  our  bodies,  and  re- 
duces them  to  dust,  they  will  nevertheless  be  raised 
again  by  the  almighty  power  of  our  Lord  ;  and  thaf 


4S'J 


THE  BURIAL  OF  THE  DEAD. 


/ 


corruption,  and  this  mortal  must  put  on  im- 
mortulity.  So  when  this  corruptible  shall 
have  put  on  incorruption,  and  this  mortal 
shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  sayino^  that  is  written. 
Death  is  swallowed  up  in  victory.  O  deaih, 
where  is  thy  sting?  O  grave,  where  is  thy 
victory?  The  sting  of  death  is  siii,  and  the 
strength  of  sin  is  the  law.  But  thanks  be  to 
God,  which  giveth  us  the  victory  through 
our  Lord  Jesus  Christ.  Therefore,  my  be- 
loved brethren,  be  ye  steadfi.ist,  unmoveable, 
always  abounding  in  the  work  of  the  Lord  ; 
forasmuch  as  ye  know  that  your  labour  is 
not  in  vain  in  the  Lord. 

1[  When  they  come  to  the  grave,  (14.)  while  the 
corpse  is  made  ready  to  be  laid  into  the  earth, 
shall  be  sung  or  said, 

MAN,  that  is  born  of  a  woman,  hath  but  a 
short  time  to  live,  and  is  full  of  misery.  He 
cometh  up,  and  is  cut  down  like  a  flower  ; 


the  bodies  thus  raised,  will  be  incorruptible  and 
glorious,  insomuch  that  true  believers  shall  all  be 
there  like  Jesus  Christ.  Besides  this,  we  see  that 
those  who  shall  be  alive  at  the  end  of  the  world, 
will  be  changed  in  an  instant;  and  that,  accord- 
ingly, all  the  faiihful  will  become  immortal.  The 
expectation  of  this  great  glory,  which  is  reserved 
for  us,  ought  to  fill  us  with  hope  and  joy  ;  to  dissi- 
pate entirely  the  terrors  of  death^  and  to  make  us 
say,  with  St.  Paul,  "  O  death,  where  is  thy  sting  ? 
O  grave,  where  is  thy  victory  ?  Thanks  be  to  God 
which  giveth  us  the  victory,  through  our  Lord  Je- 
sus Christ." — But  the  hope  of  this  resurrection  of 
our  bodies  does  likewise  oblige  us  to  preserve  them 
in  great  purity,  and  to  practise  continually  all  the 
duties  of  Christianity.  Tiiis  is  what  St.  Paul  ex- 
horts us  to  do  in  these  words,  (which  shew  us  the 
use  we  should  make  of  the  doctrine,) — "Be  ye 
steadfast,  unmoveable,  always  abounding  in  the 
work  of  the  Lord  ;  forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord."     Ostervald. 

(14.)  When  the  body  is  stript  of  all  but  its 
grave  attire,  and  is  just  going  to  be  put  into  the 
ground,  it  is  most  likely  to  make  the  deepest  im- 
pression upon  us,  and  to  strike  us  with  the  most 
serious  apprehensions  of  our  mortality.  This  hap- 
py opportunity  the  Church  is  unwilling  to  lose  ; 
and  therefore,  whilst  we  are  in  such  good  dispo- 
sitions of  mind,  she  presents  us  with  a  noble  strain 
of  devotion,  consisting  of  a  meditation  on  the  short- 
ness, and  misery,  and  uncertainty  of  life,  together 
with  an  acknowledgment  of  our  dependence  on 
God,  whom  yet  we  have  disobliged  and  offended 
with  our  sins.  However,  we  presume  to  fly  to 
him  for  succoar,  and  beg  of  him  to  preserve  us 


he  fleeth  as  it  were  a  shadow,  and  never 
continneth  in  one  stay. 

In  the  midst  of  iiie  we  are  in  death  :  of 
whom  may  we  seek  for  succour,  but  of  thee, 
O  Lord,  who  ior  our  sins  are  justly  dis- 
please J  ? 

Yet,  O  Lord  God  most  holy,  O  Lord 
most  mighty,  O  holy  and  most  merciful  Sa- 
viour, deliver  us  not  into  the  bitter  pains  of 
eternal  death. 

Thou  knowest.  Lord,  the  secrets  of  our 
liearts:  shut  not  thy  merciful  ears  to  our 
prayers  ;  but  spare  us.  Lord  most  holy,  O 
God  most  mighty,  O  holy  and  merciful  Sa- 
viour, thou  most  worthy  Judge  eternal,  suf- 
fer us  not,  at  our  last  hour,  for  any  pains  of 
death  to  fall  from  thee.   (15.) 

H  Then,  while  the  earth  shall  be  cast  upon  the 
body  (16.)  by  some  standing  by,  the  Alinister 
shall  say, 

FORASMUCH   as  it  hath   pleased  Al- 

from  eternal  death  hereafter,  and  to  support  us  un- 
der the  pains  of  temporal  death  here. 

Wheatly. 

(15.)  That  is,  we  pray  God  that  no  pains  or  ter- 
ror of  temporal  death  may  make  us  "  fall "'  ofT  from 
"God"  by  a  dangerous  despair;  and  if  we  can 
prevail  we  shall  escape  all  that  is  evil  in  natural 
death,  and  be  wholly  free  from  eternal  death.  And 
here  we  must  note,  that  our  Church  hath  wholly 
rejected  the  needless  and  vain  prayers  for  the  dead, 
and  by  all  these  meditations  and  prayers  strives  to 
make  the  occasion  as  profitable  as  may  he  to  the 
living.  Dean  Comber. 

(16.)  The  casting  of  earth  upon  the  body  was 
esteemed  an  act  of  piety  by  the  very  heathens;  in- 
somuch that  to  find  a  body  unburied,  and  leave  it 
uncovered,  was  judged  amongst  them  a  great 
crime.  In  the  Greek  Church  this  has  been  ac- 
counted so  essential  to  the  solemnity,  ihat  it  is  or- 
dered to  be  done  by  the  priest  himself.  And  the 
same  was  enjoined  by  our  own  rubric  in  the 
first  Common  Prayer  of  King  Edward  VL  But  in 
our  present  Liturgy  it  is  only  ordered  that  it  "  shall 
be  cast  upon  the  body  by  some  standing  by  :" 
and  so  it  is  generally  left  to  one  of  the  bearers,  or 
sexton,  who  gives  three  casts  of  earth  upon  the 
body,  or  coffin,  whilst  the  priest  pronounces  the 
solemn  form,  which  explains  the  ceremony  ;  name- 
ly, "  earth  to  earth,  ashes  to  ashes,  dust  to  dus  " 

Wheatly. 

(17.)  The  form  of  words  appointed  to  be  said, 
"  while  the  earth  is  cast  upon  the  body,"  is  peculi-   U 
arly   pertinent  and   affecting.      The   introduction   J 
commemorates  what  has  happened  :  "  that  God  has 
taken  to  himself  the  soul  of  our  departed  brother  or 


THE  BURIAL  OF  THE  DEAD. 


487 


mighty  God,  (17.)  in  his  wise  providence, 
to  take  out  of  this  world  the  soul  of  our  de- 
ceased brother,  we  therefore  commit  his 
body  to  the  ground  ;  earth  to  earth,  ashes  to 
ashes,  dust  to  dust :  looking  for  the  general 
resurrection  iu  the  last  day,  and  the  life  of 
the  world  to  come,  through  our  Lord  Jesus 
Christ ;  at  whose  second  coming  in  glori- 
ous majesty  to  judge  the  world,  the  earth 
and  the  sea  shall  give  up  their  dead  ;  and  the 
corruptible  bodies  of  those  who  sleep  in  liim 
shall  be  changed,  and  made  like  unto  his 
own  glorious  body  ;  according  to  the  mighty 
working  whereby  he  is  able  to  subdue  all 
things  unto  himself. 

IT  Then  shall  be  said,  or  sung, 

I  HEARD  a  voice  from  heaven,  (18.) 
saying  unto  me,  Write,  From  henceforth 
blessed  are  tlie  dead  who  die  in  the  Lord  ; 
even  so  saith  the  Spirit  ;  for  they  rest  from 
their  labours.   Rev.  xiv.  13. 

IT    Then  the    Minister   shall   say   the    Lord's 
Prayer. 

sister."  The  form  then  describes  the  present  act 
of  "  comrnitling  the  body  to  the  ground,  earth  to 
earth,  ashes  to  ashes,  and  dust  to  dust:"  and  con- 
cludes with  a  declaration  of  our  firm  and  steadfast 
hope  of  the  general  resurrection.  Shepherd. 

(18.)  This  Scripture  was  anciently  appropriated 
to  this  office,  being  read  in  some  parts  of  the 
Western  Church  of  old,  at  the  ending  of  the  les- 
sons ;  and  since  it  is  generally  used  for  one  of  the 
Epistles.  Nor  had  we  any  reason  to  leave  it  out, 
but  only  to  set  it  in  a  more  proper  place.  And,  as 
it  stands  now  in  our  service,  we  may  consider  it, 
first,  as  it  looks  back  to  the  interment ;  where, 
having  declared  our  hope  of  the  resurrection,  we 
bring  a  farther  confirmation  of  it  from  this  place, 
which  was  a  special  revelation  by  an  immediate 
voice  from  heaven,  ordered  to  be  recorded  for  the 
preservation  thereof,  and  attested  peculiarly  by  the 
Spirit ;  and  is  singularly  well  calculated  to  allay 
grief  on  account  of  all  holy  persons  deceased,  who 
are  here  declared  to  be  in  a  blessed  condition.  Se- 
condly, The  Protestant  Church  placed  this  sentence 
here  before  the  succeeding  collects,  to  give  a  just 
reason,  why  we  do  not  therein  pray  for  the  dead  ; 
who,  if  they  have  died  in  the  Lord,  are  blessed  al- 
ready, so  that  we  cannot  wiihtttt  any  sense  pray 
for  ihem  to  obtain  that,  which  they  actually  enjoy. 

Dean  Comber. 

(19.)  The  primitive  Christians  used  many  reli- 
gious solemnities  at  the  burial  of  their  dead,  and 
particularly  made  prayers  upon  the  occasion,  as  is 
done  at  this  day  in  all  Christian  countries  as  well 
as  curs.     Our  forms,  however,  are   generally    our 


OUR  Father,  who  art  in  heaven,  Hal- 
lowed be  thy  Name;  Thy  kingdom  come  ; 
Thy  will  be  done  on  earth," as  it  is  in 
heaven  ;  Give  us  this  day  our  daily  bread  • 
And  forgive  us  our  trespasses,  as  we  forgive 
those  who  trespass  against  us;  And  lead 
us  not  into  temptation  ;  But  deliver  us  from 
evil.     Amen. 

1[  Then  the  Minister  shall  say  one  or  both  of  the 
following  Prayers,  at  his  discretion. 

ALMIGHTY  God,  with  whom  do  live 
the  spirits  (19.)  of  those  who  depart  hence  in 
the  Lord  ;  and  with  whom  the  soids  of  the 
faithfnl,  after  they  are  delivered  from  the 
burden  of  the  flesh,  are  in  joy  and  felicity  ; 
we  give  thee  hearty  thanks  for  the  good  ex- 
amples of  all  those  thy  servants,  who,  hav- 
ing finished  their  course  in  faith,  do  now 
rest  from  their  labours.  And  we  beseech 
thee,  that  we,  with  all  those  who  are  depart- 
ed in  the  true  faith  of  thy  holy  name,  may 
have  our  perfect  consinrimation  and  bliss, 
both  in  body  and  soul,  in  thy  eternal  and 

own  ;  being  composed  by  the  compilers  of  our 
Liturgy,  who  could  have  very  little  assistance  in  this 
matter  from  the  Roman  offices,  which  are  filled 
with  vainly  repeated  and  ridiculous  petitions  for  the 
dead,  whose  doom  is  already  certain;  and  have  no 
respect  to  the  living,  for  whose  sakes,  as  .St.  Au- 
gustine affirms,  these  things  are  chiefly  intended. 

Dean  Comber. 

In  each  of  the  two  following  prayers,  there  is 
such  a  noble  mixture  of  acts  of  faith  and  hope  con- 
cerning the  state  of  our  deceased  friend,  and  of 
prayers  and  petitions  for  our  happiness  with  him, 
as,  being  duly  attended  to,  will  effectually  pacify 
that  unnecessary  grief,  which  is  pernicious  to  our- 
selves, without  benefitting  the  deceased  ;  and  will 
turn  our  thoughts  to  a  due  care  of  our  own  souls, 
in  order  to  our  meeting  again,  with  infinitely  more 
joy,  than  we  now  part  with  sorrow  and  grief. 

IVheatly. 

This  prayer  consists  of  three  parts.  In  the  in- 
troduction, which  is  a  paraphrase  of  the  words  of 
our  Saviour,  (Luke  xx.  38,)  we  profess  our  belief 
of  the  happy  state  of  the  spirits  of  good  men  de- 
parted. We  then  give  thanks  to  God  for  having 
delivered  our  deceased  friend  from  the  miseries  of 
this  sinful  world,  knowing,  that  the  longer  he  had 
continued  here,  the  more  sins  he  would  have  en- 
dured. And  in  the  last  place  we  pray  for  the 
speedy  advent  of  Christ's  kingdom,  that  "we  with 
all  those,  that  are  departed  in  the  true  faith  of  his 
holy  name,  may  have  our  perfect  consummation 
and  bliss,  both  in  body  and  soul,  in  his  eternal  and 
everlasting  glory." 


<' 

'■•T**" 


THE  BURIAL  OF  THE  DEAD, 


everlasting  glory,  through  Jesus  Christ  our 
Lord.  Amen.  (20.) 

O  MERCIFUL  God,  (21.)  the  Father  of 
our  Lord  Jesus  Christ,  who  is  the  resurrec- 
tion and  the  hfe  ;  in  whom  wliosoever  be- 
Ueveth,  shall  live,  though  he  die  ;  and  who- 
soever liveth  and  believeth  in  him,  shall  not 

It  has  been  objected  to  this  prayer,  that  to  give 
thanks  for  the  deaih  of  a  friend  is  unnatural.  It  would 
indeed  be  unnatural  not  to  be  affected  by  the  death 
of  a  relation  or  friend.  But,  while  we  feel,  as  men, 
the  loss  that  we  have  sustained,  we  should  learn  to 
bear  it,  as  Christians  :  and,  when  we  consider,  from 
what  our  departed  friend  is  delivered,  and  what  he 
has  gained,  not  to  be  thankful  for  this  is  an  act  of 
unkindness  to  him,  and  of  ingratitude  to  God. 

Shepherd. 
(20.)  This  petition  follows  after  the  preceding 
Eucharist  in  the  very  method  of  the  Lord's  prayer: 
the  act  of  praise  being  a  paraphrase  of  "  Hallowed 
be  thy  name  ;"  and  this  petition  the  explication  of 
"  Thy  kingdom  come."     We  have  hitherto  been 
considering  the  miseries  of  this  life,  and  the  happy 
estate  of  those   that  are    religiously   departed  in 
peace:  whereupon  we  cannot  but  wish  ourselves 
in  the  same  blessed  condition  with  those  holy  souls 
that  are  gone  before  us ;  at  least,  that  we  may  hap- 
pily meet  each  other  in  the  kingdom  of  heaven, 
when  God's  good  time  is  come.     We  know,  so 
long  as  this  world  endures,  Satan  will  rage,  and 
sin  will  reign ;  enemies  will  oppress  us,  and  mise- 
ries disquiet  us  and  all  good  people  that  live  in  it. 
Wherefore   we  are  not  only  willing,  but  desirous, 
that  the  last  and  great  day  may  come,  when  those 
that  love  God,  and  are  beloved  by  him  again,  those 
choice  and  excellent  persons,  whom  the  Scripture 
calls   the  elect,  who  are  scattered  here,  shall  be 
gathered  together  from  the  four  winds,  (Matt.  xxiv. 
31;)  and  all  of  that  blessed  number  shall  have  their 
wrongs  righted,  their  miseries  eternally  removed, 
and  their  enemies  finally  vanquished :    and  then 
both  those  deceased,  and  such  as    remain  alive, 
shall  begin  their  never  ceasing  felicity.     And  is 
there  not  good  reason  we  should  pray  for  the  has- 
tening of  this  blessed  time,  and  say,  "  Lord  Jesus, 
come  quickly  ?"  Rev.  xxii.  20.     Here   we  serve  ; 
there  we  shall  reign  :  here  we  are  afflicted  ;  there 
we  shall  be  happy  :  and,  when  his  kingdom  begins, 
ours  begins  also.     Neither  the  saints  departed,  nor 
we,  have  our  perfect  consummation  in  bliss  as  yet: 
we  are  imperfect,  both  in  body  and  in  soul ;  and 
till  the  resurrection  their  felicity  is  not  complete, 
"  that  they  without  us  should  be  made  perfect." 
Heb.  xi.  40.     So  that  they,  as  well  as  we,  do  wish 
and  pray  for  the  coming  of  this  last  day,  and  com- 
pleting of  Christ's  kingdom,  (Rev.  vi.  10  :)  that  be- 


die  eternally  ;  who  also  hath  taught  us,  by 
his  holy  apostle  St.  Paul,  not  to  be  sorry,  as 
men  without  hope,  (22.)  for  those  who  sleep 
in  him  ;  we  humbly  beseech  thee,  O  Father, 
to  raise  us  from  the  death  of  sin  unto  the  life 
of  righteousness  ;  that  when  we  shall  depart 
this  life,  we  may  rest  in  him ;  and  that,  at  the 
general  resurrection  in  the  last  day,  we  may 

ing  the  time,  which  will  unite  the  Church  militant 
and  triumphant,  and  give  unto  all  saints  their  per- 
fect consummation  of  bliss  both  in  body  and  soul. 

Dean  Comber.  -^ 

(21.)  The  former  prayer  respects  the  whole  com- 
pany ;  this  seems  more  particularly  intended  for 
the  consolation  of  the  friends  and  relations  of  the 
deceased. 

In  the  introduction,  borrowed  from  the  words  of 
our  Saviour,  we  declare  our  certainty  of  the  resur- 
rection of  all  true  believers  to  eternal  life  ;  and  as- 
sign a  reason  from  St.  Paul,  why  we  should  not 
grieve  immoderately,  like  infidels,  who  have  no 
hope.  This  is  followed  by  supplications  for  our- 
selves :  first,  that  we  may  be  partakers  of  the  first 
or  spiritual  resurrection  here,  by  "  rising  from  the 
death  of  sin  unto  the  life  of  righteousness;  second- 
ly, that,  when  we  depart  this  life,  "  we  may  rest 
in  Christ ;"  and  thirdly,  that  at  our  resurrection  at 
the  last  day  we  may  "  receive  that  blessing,  which 
will  then  be  pronounced  to  all  that  love  and  fear 
him."  To  evince  the  earnestness  of  our  desire,  we 
iterate  our  petitions  ;  and  beseech  "  our  merciful 
Father,  through  Jesus  Christ  our  Redeemer,"  to 
grant  our  requests.  Shepherd. 

(22.)  The  former  Scripture  shewed  us,  why  we 
should  not  grieve  extremely :  these  words  are  a  plain 
prohibition  of  excessive  grief.  They  have  been 
generally  thought  very  proper  to  restrain  extrava- 
gant sorrow,  being  found  in  the  offices  of  the  Eas- 
tern and  Western  Churches  :  and  they  are  most 
judiciously  inserted  in  this  consolatory  prayer, 
where  they  may  be  most  likely  to  have  their  de- 
sired effect ;  being  very  duly  inferred  from  the  pre- 
ceding assurance  of  the  resurrection,  since  whoso- 
ever firmly  believes  that,  cannot  rationally  grieve  in 
excess.  It  is  for  those  to  be  immoderate  in  their 
grief,  who  have  no  mixture  of  hope  to  alleviate  and 
allay  their  sorrow.  Still  Christianity  doth  not  pro- 
hibit the  shedding  of  some  pious  tears.  The  apos- 
tle, as  St.  Augustine  notes,  says  not.  Be  not  sorry 
at  all ;  but,  Be  not  sorry  as  infidels  without  hope. 
Jesus  himself  wept  at  Lazarus's  grave.  John  xi.  35. 
And  the  primitive  saints  made  great  lamentation 
at  St.  Stephen's  burial.  Acts  viii.  2.  Christianity 
will  allow  us  to  express  our  love  to  our  departed 
friends,  so  it  be  within  the  bounds  of  moderation  ; 
and  provided  it  make  us  not  forget  those  divine 
comforts  wherewith   religion  refreshes  us  again. 


THE  BURIAL  OF  THE  DEAD. 


489 


be  found  acceptable  in  thy  sight ;  and  re- 
ceive that  blessin^r,  which  thy  well-beloved 
Son  shall  then  pronounce  to  all  who  love 
and  fear  thee,  saying,  Come,  ye  blessed  chil- 
dren of  my  Father,  receive  the  kingdom  pre- 
pared for  you  from  the  beginning  of  the 
world  :  Grant  this,  we  beseech  thee,  O  mer- 

"  We  are  troubled,"  saith  St.  Augustine,  "  at  the 
death  of  our  friends,  because  of  our  loss  in  parting 
with  thera,  but  not  without  hope  of  meeting  thera 
again.  By  that  we  are  perplexed  :  by  this  we  are 
comforted.  On  that  side  our  infirmity  affects  us: 
on  this  side  our  faith  revives  us.  On  that  side  we 
lament  the  condition  of  man:  on  this  we  are  cheer- 
ed with  the  promise  of  God."       Dean  Comber. 

(23.)  As  to  our  brother  departed,  we  can  only 
exercise  our  charity  and  our  hope  ;  but  for  our- 
selves we  have  need  to  pray,  that  we  may  by  ho- 
liness here  be  fitted  for  happiness  hereafter:  for  in 
vain  do  we  hope  to  be  found  acceptable  at  the  last 
day,  if  we  do  not  please  God  now.  That  blessing 
is  only  to  be  pronounced  on  those  who  love  and 
fear  him :  God  is  a  holy  God,  and  heaven  a  holy 
place :  the  saints  and  angels  are  all  holy.  If  we 
could  suppose  an  evil  man  should  carry  his  evil 
inclinations  of  pride  and  envy,  malice,  and  revenge, 
lust  and  intemperance,  to  that  glorious  kingdom 
with  him,  heaveji  would  be  no  heaven  to  such  an 
one:  the  place  would  be  odious;  the  company 
troublesome;  the  employment  ungrateful;  and  the 
eternity  a  burden  intolerable  :  he  would  be  uneasy 
to  holy  souls,  and  they  to  him.  He,  that  is  a  good 
man,  hath  his  heaven  begun  in  the  peace  of  his 
own  conscience ;  and  he  is  going  thither  where  it 
will  be  completed.  Dean  Comber. 

(24.)  This  benediction  was  added  at  the  last  re- 
view. In  it  we  pray,  that  the  merits  of  Christ,  the 
love  of  the  Father,  and  the  aid  of  the  Holy  Spirit, 
may  secure  and  protect  us  in  our  passage  through 
this  sublunary  world,  and  bring  us  at  length  to  the 
haven,  where  we  would  be. 

Dean  Comber^  Shepherd. 

In  the  course  of  the  foregoing  service  we  have 

triumphant  hymns   over  death,    taken   from  holy 

Scripture:  then   a  lesson   out  of  St.  Paul,  to  the 

same  purpose :  then  a  thanksgiving  for  our  depart- 

62 


ciful  Father,  through  Jesus  Christ  our  Me- 
diator and  Redeemer.  Amen.  (23.) 

THE  grace  of  our  Lord  Jesus  Christ, 
(24.)  and  the  love  of  God,  and  the  fellow- 
ship of  the  Holy  Ghost,  be  with  ns  all  ever- 
more. Amen. 

ed  brother's  safe  delivery  out  of  misery  :  lastly,  a 
prayer  for  our  consummation  in  glory,  and  joyful 
absolution  at  the  last  day.  By  all  which  prayers, 
praises,  and  holy  lessons,  and  decent  solemnities, 
we  do  glorify  God,  honoiir  the  dead,  and  comfort 
the  living.  "  Take  away  these  prayers,  praises, 
and  holy  lessons,"  saith  Hooker,  "  which  were  or- 
dained to  shew  at  burials  the  peculiar  hope  of  the  y 
Church  concerning  the  resurrection  of  the  dead  ; 
and  in  the  manner  of  the  dumb  funerals,  what  one 
thing  is  there,  whereby  the  world  may  perceive  that 
we  are  Christians?"  There  being  in  those  dumb 
shews  nothing  but  what  heathens  and  pagans  do. 
how  can  any  unlearned  or  unbeliever  be  convinced 
by  them,  that  either  we,  who  are  present  at  them, 
do,  or  that  he  ought  to,  believe  any  part  of  Chris- 
tian religion  ?  But  when  the  unlearned  or  unbe- 
liever hears  us  sing  triumphant  songs  to  God  for 
our  victory  over  death ;  when  he  hears  holy  lessons 
and  discourses  of  the  resurrection  ;  when  he  hears 
us  pray  for  a  happy  and  joyful  resurrection  to  glo- 
ry ;  by  all  these  he  must  be  convinced,  that  we  do 
believe  the  resurrection,  which  is  a  principal  arti- 
cle ot  Christian  faith  ;  and  the  same  may  be  the 
means  to  convince  him  also,  and  make  him  believe 
the  same,  "  and  so  fall  down  and  worship  God." 
And  this  is  according  to  St.  Paul's  rule,  (1  Cor. 
xiv.  23,  24,  25  ;)  who  thence  concludes,  that  all  our 
public  religious  services  ought  to  be  so  done,  that 
the  "  unlearned  or  unbeliever  may  be  convinced, 
and  brought  to  worship  God."       Bp.  Sparrow. 

Let  us  not  then  stand  at  the  grave  weeping.  Let 
us  go  home  silently,  and  study  how  by  holiness  we 
may  come  to  that  felicity,  to  which  they  are  gone 
before  us.  The  Lord  pardon  and  amend  us  all! 
And  then  we  shall  courageously  meet  death  our- 
selves, and  patiently  bear  it  in  others,  till  they  and 
we  be  awakened  by  the  voice  of  Jesus,  to  receive 
us  to  his  everlasting  kingdom.      Dean  Comber. 


(  490  ) 

THE 
THANKSGIVING  OF  WOMEN  AFTER  CHILDBIRTH ;  (I/* 

COMMONLY    CALLED, 

THE  CHURCHING  OF  WOMEN 


■i 


H  This  Service,  or  the  concluding  praT/er  alone^  as  it  stands  among  the  Occasional 
Prayers  and  Thanksgivings,  iiiay  he  used  at  the  discretion  of  the  Minister. 

^  The  Woman,  at  the  usual  time  after  her  delivery,  (2.)  shall  com.e  into  the  church  (3.) 
decently  apparelled,  (4.)  and  there  shall  kneel  down  in  some  convenient  place,  as 
hath  been  accustomed,  (5.)  or  as  the  Ordinary  shall  direct :  And  then  the  Minister 
shall  say  unto  her,  (6.) 


(1.)  As  to  the  original  of  this  custom,  it  is  not  to 
be  doubted,  but  that,  as  many  other  Christian 
usages  received  their  rise  from  other  parts  of  the 
Jewish  economy,  so  did  this  from  the  rite  of  puri- 
fication, which  is  enjoined  so  particularly  in  the 
twelfth  chapter  of  Leviticus.  Not  that  we  observe 
it  by  virtue  of  that  precept,  which  we  grant  to  have 
been  ceremonial,  and  so  not  now  of  any  force  ;  but 
because  we  apprehend  some  moral  duty  to  have 
been  implied  in  it  by  way  of  analogy,  which  must 
be  obligatory  upon  all,  even  when  the  ceremony  is 
ceased.  And  therefore  though  the  mother  be  now 
no  longer  obliged  to  ofR-r  the  material  sacrifices  of 
the  law ;  yet  she  is  nevertheless  bound  to  ofier  the 
evangelical  sacrifice  of  praise.  She  is  still  publicly 
to  acknowledge  the  blessing  vouchsafed  her,  and  to 
profess  her  sense  of  the  fresh  obligation  it  lays  her 
under  to  obedience.  Wheatly. 

In  the  Church  of  England,  the  clergyman  has 
no  license  to  omit  any  part  of  this  ofiBce  ;  but  our 
American  reviewers  have  prefixed  to  it  a  rubric 
making  it  discretionary  with  the  minister  to  use 
the  whole  service,  or  the  concluding  prayer  alone, 
as  it  stands  among  the  occasional  prayers  and 
thanksgivings.  t.  c.  b. 

(2.)  In  the  Greek  Church  the  time  for  perform- 
ing this  office  is  limited  to  be  on  the  fortieth  day. 
But  in  the  West  the  time  was  never  strictly  de- 
termined. And  so  our  present  rubric  does  not  pre- 
tend to  limit  the  day  when  the  woman  shall  be 
churched,  but  only  supposes  that  she  will  come  "  at 
the  usual  time  after  her  delivery."  The  "  usual 
time"  is  now  about  a  month  :  for  the  woman's 
weakness  will  seldom  permit  her  coming  sooner. 
And  if  she  be  not  able  to  come  so  soon,  she  is  allow- 
ed to  stay  a  longer  time  ;  the  Church  not  expecting 


her  to  return  her  thanks  for  a  blessing  before  it  is 
received.  Wheatly. 

(3.)  It  is  required,  that  whenever  she  does  it, 
she  "  shall  come  into  the  Church."  And  this  is 
enjoined,  first,  for  the  honofjr  of  God,  whose  mar- 
vellous works  in  the  formation  of  the  child,  and  the 
preservation  of  the  woman,  ought  publicly  to  be 
owned,  that  so  others  may  learn  to  put  their  trust 
in  him.  Secondly,  that  the  whole  congregation 
may  have  a  fit  opportunity  for  praising  God  for  the 
too  much  forgotten  mercy  of  their  birth.  And, 
thirdly,  that  the  woman  may  in  the  proper  place 
own  the  mercy  now  vouchsafed  her,  of  being  re- 
stored to  the  happy  privilege  of  worshipping  God 
in  the  congregation  of  his  saints. 

How  great  therefore  is  the  absurdity  which  some 
would  introduce  of  stifling  their  acknowledgments 
in  private  houses,  and  of  giving  thanks  for  their 
recovery  and  enlargement  in  no  other  place  than 
that  of  their  confinement  and  restraint!  a  practice 
which  is  inconsistent  with  the  very  name  of  this 
office,  which  is  called  "The  Churching  of  Wo- 
men," and  which  consequently  implies  a  ridiculous 
solecism  of  being  "  churched  at  home." 

Wheatly. 

(4.)  That  is,  as  the  order  and  custom  was  for- 
merly, with  a  white  covering,  or  veil.  And  this  cus- 
tom was  maintained  as  late  as  in  the  reign  of  King 
James  I ;  but,  it  having  been  now  for  some  time 
discontinued,  long  enough  to  make  it  obsolete,  the 
decency  of  the  woman's  apparel  seems  to  be  left 
entirely  to  her  own  discretion.  Wheatly. 

(5.)  That  is,  at  the  communion-table,  or  altar, 
where  the  ordinary  has  not  otherwise  enjoined. 

Wheatly. 

(6.)  This  office  consists  of  three  parts  :  first,  the 


THE  CHURCHING  OF  WOMEN. 


491 


FORASMUCH  as  it  hath  pleased  Almigh- 
tv  God,  (7.)  of  his  goodness,  to  give  you 
safe  deliverance,  and  to  preserve  you  in  the 
great  danger  of  childbirth  ;  yon  shall  there- 
fore give  hearty  thanks  unto  God,  and  say, 
(8.) 

ir  Then  shall  the   Minister  say   the  following 
Hijinn,  taken  from  the  \Wh  Psalm.  (9.) 

Dilexi,  quoniam. 

I  AM  well  pleased  that  the  Lord  hath 
heard  the  voice  of  my  prayer  ; 

That  he  hath  inclined  his  ear  unto  rae  ; 
therefore  will  I  call  npon  him  as  Ions;  as  1 
ive. 

I  found  trouble  and  lieaviness.  and  I  call- 
ed upon  the  name  of  the  Lord  ;  O  Lord,  I 
beseech  thee,  deliver  my  soul. 

Gracious  is  the  Lord,  and  righteous;  yea, 
onr  God  is  merciful. 

What  reward  shall  I  give  unto  the  Lord, 
for  all  the  benefits  that  he  hath  done  unto 
me  / 

I  will  receive  the  cup  of  salvation  ;  and 
call  upon  the  name  of  the  Ijord. 

I  will  pay  my  vows  now  in  the  presence 
of  all  his  people  ;  in  the  courts  of  the  Lord's 
house,  even  in  tlie  midst  of  thee,  O  Jerusa- 
lem.    Praise  the  Lord. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and 

ever  shall  be,  world  without  end.     Amen. 

i- ' 

h  preface,  shewing  the  reason  and  occasion  of  the 
duty ;  secondly,  the  praises  contained  in  the  two 
proper  psalrns ;  thirdly,  the  prayers  fitted  to  the 
present  case,  contained  in  the  lesser  Litany,  Lord's 
Prayer,  Suffrages,  and  Collect  of  thanksgiving. 

Dean  Comber. 
(7.)  It  is  a  common  defect  in  all  other  Liturgies, 
that  they  have  no  preface  to  introduce  the  several 
offices,  and  to  prepare  the  parties  concerned  to  do 
their  duties  with  understanding.     But  it  is  the  pe- 
culiar care  of  the  Church  of  England  to  instruct  as 
how  to  do  every  duty,  as  well  as  to  assist  us  in  the 
doing  it.     Hence  the  daily  prayers  begin  with  an 
exhortation,  as  do  most  of  the  other  offices  of  the 
Church.     Even  this  short  one  is  not  without  a 
suitable  preface  directed   to  the  woman,  whereby 
the  priest  first  excites  her  to  a  thankful  acknow- 
ly     ledgment  for  the  mercy  she  has  received,  and  then 
/     directs  her  in  what  words  to  perform  it. 

Wheatly. 
(8.)  The  praises  of  the  woman,  as  they  must  be 
"hearty."  so  also  must  be  public:  for  she  is  re- 
quired to  "  say"  the  psalm  of  thanksgiving,  that  is, 
to  repeat  it  with  an  "  audible  voice,"  as  she  does 


IT  Then  shall  the  Minister  say  ( 10.)  the  Lord's 
Prayer,  with  what  follows :  hnt  the  iMnVs 
Prayer  may  be  omitted,  if  this  be  used  with 
the  Morning  or  Evening  Prayer. 

OUR  Father,  who  art  in  heaven,  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  • 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation  ;  But  deliver  us  from  evil. 
Amen. 

Minister.  O  Lord,  save  this  woman  thy 
servant ; 

Answer.  Who  putteth  her  trust  in  thee. 
Minister.  Be  thou  to  her  a  strong  tower, 
Answer.  From  the  face  of  her  enemy. 
Minister.  Lord,  hear  our  prayer  ; 
Answer.  And  let  our  cry  come  luito  tliee. 
Minister.  \.ei  us  pray. 

O  ALMIGHTY  God,  (11.)  we  give  thee 
humble  thanks  for  that  thou  hast  been  gra- 
ciously pleased  to  preserve,  tlirough  the 
great  pain  and  peril  of  childbirth,  this  wo- 
man thy  servant,  who  desires  now  to  otfor 
her  praises  and  thanksgivings  unto  thee. 
Grant,  we  beseech  thee,  most  merciful  Fa- 
ther, that  she,  through  thy  help,  may  both 
faithfully  live,  and  walk  according  to  thy 
will  in  this  life  present,  and  also  may  be  par- 
taker of  everlasting  glory  in  the  life  to  come, 
through  Jesus  Christ  our  Lord.     Amen. 

the  daily  confession,  after  the  minister.  For  the 
psalm  is  properly  applicable  to  her  alone  ;  and  tlie 
minister  reads  it,  not  upon  his  own  account,  but 
only  to  instruct  and  lead  the  woman,  by  going  be- 
fore her,  and,  as  it  were,  putting  into  her  mouth 
what  words  she  must  say. 

Dean  Comber,  Iflieatly. 

(9.)  The  Psalm,  appointed  on  this  occasion,  in 
all  the  Common  Prayer  Books  till  the  last  review, 
was  the  121.st,  which  with  the  128th  was  also  pre- 
scribed by  the  office  used  in  the  Church  of  Rome. 
But  neither  of  these  is  so  very  apt  to  the  case,  as 
that  which  we  have  now  :  which,  though  composed 
by  David  upon  his  recovery  I'rom  some  dangerous 
sickness,  is  yet,  by  leaving  out  a  verse  or  tivo, 
which  makes  mention  of  the  other  sex,  easily 
enough  applicable  to  the  case  of  a  woman,  who 
comes  to  give  her  thanks  for  so  great  a  deliver- 
ance. Dean  Comber. 

(10.)  The  hymn  being  over,  the  Church  inti- 
mates that  another  part  of  duty,  namely,  prayer,  is 
beginning ;  and  that  it  may  be  also  effectual,  it  is 
commenced  with  the  Lord's  Prayer;  (to  which  the 
doxology  was  added  at  the  last  review,  by  reason 


492 


THE  CHURCHING  OF  WOMEN. 


The  ipoman  that  cuiieth  to  give  her  thanks,  must  of er  (12.)  accustomed  offerinsrs, 
ichich  shall  be  applied  by  the  Minister  and  the  Churchwardens  to  the  relief  of  dis- 
tressed women  in  childbed  ;  and  if  there  be  a  Communion^  it  is  convenient  that  she 
receive  the  Holy  Communion. 


0 


of  its  being  an  office  of  ilianksgiving : )  and,  that  all 
may  bear  a  part,  two  or  three  short  responses  are 
added  for  the  woman's  safety  and  defense.  And 
at  last  the  whole  office  is  closed  with  a  short  and 
pious  Collect :  consisting  of  a  devout  mixture  of 
prayer  and  praise,  so  peculiarly  fitted  to  the  present 
occasion,  that  it  needs  no  enlargement  to  shew  its 
propriety.  Wheatly. 

(11.)  This  Collect  hath  some  similitude  to  the 
old  Western  form,  but  is  much  improved  in  style 
and  method.  The  offices  of  other  Churches  have 
larger  and  more  prayers  ;  but  they  exceed  this  in 
multitude  of  words,  not  in  perfection  of  sense  ;  for 
this  contains  all  that  remains  to  be  done  in  this 
case.  Dean  Comber. 

(12.)  We  see  under  the  law,  that  every  woman, 
who  came  to  be  purified  after  child-bearing,  was 
required  to  bring  something  that  put  her  to  an  ex- 
pense: even  the  poorest  among  them  was  not 
wholly  excused,  but  obliged  to  do  something, 
though  it  were  but  small.  And  though  neither  the 
kind  nor  the  value  of  the  expense  be  now  prescrib- 
ed ;  yet  sure  the  expense  itself  should  not  covetous- 
ly be  saved :  a  woman  that  comes  with  any  thank- 
fulness or  gratitude  should  scorn  to  offer  what  Da- 
vid disdained,  namely,  "  of  that  which  costs  no- 
thing." 

But,  besides  the  accustomed  offering  referred  to, 
the  woman  is  to  make  a  much  better  and  greater 
offering,  namely,  an  offering  of  herself,  to  be  a  rea- 
sonable, holy,  and  lively  sacrifice  to  GoJ.  For  the 
rubric  declares,  that,  "  if  there  be  a  communion,  it 


is  convenient  that  she  receive  the  holy  Commu- 
nion ;"  that  being  the  most  solemn  way  of  praising 
God  for  him  by  whom  she  received  both  the  pres- 
ent, and  all  other  God's  mercies  towards  her:  and 
a  means  also  to  bind  herself  more  strictly  to  spend 
those  days  in  his  service,  which,  by  this  late  de- 
liverence,  he  hath  added  to  her  life.     Wheatly.      (/i^' 

By  the  English  rubric  the  "  accustomed  offer- 
ing" was  appropriated  to  the  Minister  ;  but  our  re- 
viewers have  directed  it  to  be  devoted  to  a  pur- 
pose of  charity,  that  he  may  not  incur  the  imputa- 
tion of  performing  the  service  for  fee  or  reward. 

T.  c.  B. 

In  the  Greek  and  Ethiopic  Churches  women 
upon  these  occasions  always  did  receive  the  holy 
Sacrament:  and  it  seems  in  this  very  Church 
above  a  thousand  years  ago:  and  still  we  carry 
them  up  to  the  altar  to  remind  them  of  their  duty. 
And  doubtless  the  omission  of  it  occasions  the  too 
soon  forgetting  of  this  mercy,  and  the  sudden  fall 
ing  off  from  piety,  which  we  see  in  too  inany„  ) 
Here  they  may  praise  God  for  our  Lord  Jesus^ 
Christ,  and  for  this  late  temporal  mercy  also :  here 
they  may  quicken  their  graces,  seal  their  vows  and 
promises  of  obedience,  offer  their  charity,  and  be 
gin  that  pious  life  to  which  they  are  so  many  ways 
obliged.  To  receive  the  Sacrament,  while  the 
sense  of  God's  goodness  and  her  own  engagements 
is  so  fresh  upon  her,  is  the  likeliest  means  to  make 
her  remember  this  blessing  long,  apply  it  right,  and 
effectually  to  profit  by  it.  Wherefore  let  it  not  be 
omitted  on  this  occasion.  Dean  Comber, 


(493  ) 


FORMS    OF 

PRAYER  TO  BE  USED  AT  SEA.d) 


<^. 


IF  The  Morning-  and  Evening  Service  to  he  used  daily  at  sea,  shall  be  the  same  which 
is  appointed  in  the  Book  of  Common  Prayer. 


IF  These   two  following    Prayers  may  be   also 
tised  in  ships  of  war. 

O  ETERNAL  Lord  God,  who  alone 
spreadest  out  the  heavens,  and  rulest  the 
raging  of  the  sea  ;  who  hast  compassed  the 
waters  with  bounds,  until  day  and  night 
come  to  an  end  ;  be  pleased  to  receive  into 
thy  Almighty  and  most  gracious  protection, 
the  persons  of  us  thy  servants,  and  the  fleet 
[or  ship]  in  which  we  serve.  Preserve  us 
from  the  dangers  of  the  sea,  and  from  the 
violence  of  the  enemy  ;  that  we  may  be  a 
safeguard  unto  the  United  States  of  America, 
and  a  security  for  such  as  pass  on  the  seas 
upon  their  lawful  occasions  ;  that  the  in- 
habitants of  our  land  may  in  peace  and 
quietness  serve  thee  our  God  ;  and  that  we 
may  return  in  safety  to  enjoy  the  blessings  of 
the  land,  with  the  fruits  of  our  labour  ;  and, 
with  a  thankful  remembrance  of  thy  mer- 
cies, to  praise  and  glorify  thy  holy  name, 
throusfh  Jesus  Christ  our  Lord.     Amen. 


The  Collect. 

DIRECT  us,  O  Lord,  in  all  our  doings, 
with  thy  most  gracious  favour,  and  fiirther 
us  with  thy  continual  help  ;  that  in  all  our 
works  begun,  continued, 'and  ended  in  thee, 
we  may  glorify  thy  holy  name  ;  and  finally 
by  thy  mercy  obtain  everlasting  life,  through 
Jesus  Christ  our  Lord.     Amen. 

^  Prayers  to  be  used  in  storms  at  sea. 
O  MOST  powerful  and  glorious  Lord 
God,  at  whose  command  the  winds  blow, 
and  lift  up  the  waves  of  the  sea,  and  who 

(I.)  The  Forms  of  Prayer  to  be  used  at  Sea, 
were  first  inserted  in  the  English  Book  at  the  la?t 
review.  They  have  been  adopted  in  ours,  with 
only  a  few  verbal  alterations,  occasioned  chiefly  by 
a  difference  of  political  institutions. — It  will  be 
perceived  that,  with  the  exception  of  the  two  first 
Collects,  which  are  discretionary,  they  are  all  occa- 
sional services — the  Common  Morning  and  Evening 
Service  being  appointe(J  to  be  used  daily  at  Sea. 


stillest  the  rage  thereof;  we,  thy  creatures, 
but  miserable  sinners,  do  in  this  our  great 
distress  cry  unto  thee  for  help  :  Save,  Lord, 
or  else  we  perish.  We  confess,  when  we 
have  been  safe,  and  seen  all  things  quiet 
about  us,  we  have  forgotten  thee  our  God, 
and  refused  to  hearken  to  the  still  voice  of 
thy  word,  and  to  obey  thy  commandments  : 
but  now  we  see  how  terrible  thou  art  in  all 
thy  works  of  wonder ;  the  great  God  to  be 
feared  above  all ;  and  therefore  we  adore 
thy  divine  Majesty,  acknowledging  thy 
power,  and  imploring  thy  goodness.  Help, 
Lord,  and  save  us  for  thy  mercies'  sake,  in 
Jesus  Christ,  thy  Son  our  Lord.  Amen. 
1[  Or  this. 
O  MOST  glorious  and  gracious  Lord 
God,  who  dwellest  in  heaven,  but  beholdest 
all  things  below ;  look  down,  we  beseech 
thee,  and  hear  us,  calling  out  of  the  depths 
of  misery,  and  out  of  the  jaws  of  this  death, 
which  is  now  ready  to  swallow  us  up  :  Save, 
Lord,  or  else  we  perish.  The  living,  the 
living  shall  praise  thee.  O  send  thy  word 
of  command  to  rebuke  the  raging  winds  and 
the  roaring  sea ;  that  we.  being  delivered 
from  this  distress,  may  live  to  serve  thee, 
and  to  glorify  thy  name  all  the  days  of  our 
life.  Hear,  Lord,  and  save  us.  for  the  infi- 
nite merits  of  our  blessed  Saviour,  thy  Son 
our  Lord  Jesus  Christ.  Amen 
IF  The  Prayer  to  be  said  before  a  fight  at  sea 
against  an  enemy. 

O  MOST  powerful  and  glorious  Lord  God, 
the  Lord  of  hosts,  that  rulest  and  commandest 
all  things  ;  thou  sittest  in  the  throne  judg- 

Theyare  so  well  adapted  to  the  occasions  for  which 
they  are  appointed,  and  so  simple  in  themselves  as 
to  require  no  Comments.  "  It  must  have  been 
from  oversight,"  says  Bp.  White,  "that  the  word 
'  Minister,^  designating  the  person  who  is  to  pro- 
nounce the  Absolution,  which  had  been  used  here 
and  elsewhere  in  the  Proposed  Book,  was  not 
changed  to  '  Priest,^  as  it  has  been  in  other  parts 
of  the  Liturgy."  t.  c.  b. 


494 


FORMS  OF  PRAYER  TO  BE  USED  AT  SEA. 


ing  right :  and  tlierefore  we  make  our  ad- 
dress to  thy  divine  Majesty,  in  this  our  ne- 
cessity, that  thou  wouldest  take  the  cause 
into  thine  own  hands,  and  judge  between 
lis  and  our  enemies.  Stir  up  thy  strength, 
O  Lord,  and  come  and  help  us  ;  for  thou 
givest  not  alway  the  battle  to  the  strong, 
but  canst  save  by  many  or  by  few.  O  let 
not  our  sins  now  cry  against  us  for  ven- 
geance ;  but  hear  us  thy  poor  servants  beg- 
ging mercy,  and  imploring  thy  help,  and  that 
thou  wouldest  be  a  defence  unto  us  against 
the  face  of  the  enemy  •  Make  it  appear  that 
thou  art  our  Saviour  and  mighty  Deliverer, 
through  Jesus  Christ  our  Lord.     Aineii. 

Tl  i^Jiorl  Prayers  for  single  persons,  iclio  cannot 
meet  to  join  in  prayer  tcith  others,  by  reason  of 
ihefght  or  storm. 

T[  General  Prayers. 

LORD  be  merciful  to  us  sinners,  and 
save  us  for  thy  mercies'  sake. 

Thou  art  the  great  God,  who  hast  made 
and  rulest  all  things  :  O  deliver  us  for  thy 
name's  sake. 

Thou  art  the  great  God  to  be  feared  above 
all :  O  save  us,  that  we  may  praise  thee. 
« 
If  Special  Prayer's  with  respect  tn  the  enemy. 

THOU,  O  Lord,  are  just  and  powerful : 
O  defend  our  cause  against  the  face  of  the 
enemy. 

O  God,  thou  art  a  strong  tower  of  defence 
to  all  who  fly  unto  thee  T  O  save  us  from 
the  violence  of  the  enemy. 

O  Lord  of  hosts,  fight  ibr  us  that  we  may 
glorify  thee. 

O  suffer  us  not  to  sink  under  the  weight 
of  our  sins,  or  the  violence  of  the  enemy. 

O  Lord,  arise,  help  us,  and  deliver  us  for 
thy  name's  sake. 

T[  Short  Prayers  in  respect  of  a  storm. 

THOU,  O  Lord,  who  stillest  the  raging 
of  the  sea,  hear,  hear  us,  and  save  us,  that  we 
perish  not. 

O  blessed  Saviour,  who  didst  save  thy 
disciples  ready  to  perish  in  a  storm ;  hear 
us,  and  save  us,  we  beseech  thee. 

Lord,  have  mercy  upon  us. 

Christ,  have  mercy  upon  us. 

Lord,  have  mercy  upon  us. 

O  Lord,  hear  us. 

0  Christ,  hear  us. 

God  the  Father,  God  the  Son,  God  the 
Holy  Ghost,  have  mercy  upon  us,  save  us 
now  and  evermore.     Amen. 

OUR    Father  who  art  in  heaven,  Hal- 


lowed be  thy  Name  ;  Thy  kingdom  come  ; 

Thy   will  be   done   on    earth,  as   it  is  in 

heaven  ;  Give  us  this  day  our  daily  bread  ; 

And  forgive  us  our  trespasses,  as  we  forgive 

those  who  trespass    against  us  ;  And  lead 

us  not  into  temptation  ;  But  deliver  us  from 

evil.     Amen  i 

T[    When   there   shall   be  imminent    danger,  as        i    \ 

many  as  can  be  spared  from  necessary  service 

tn  the  ship  shall  be  called  together,  and  make 

an  humble  Confession  of  their  sins  to   God: 

in  ichich,  every   one  ought  seriously  to  reflect 

upon  those  particidar  sins  of  which  Jiis  con- 

scienceshall  accuse  him;  saying  as  followeth: 

The  Confession. 

ALMIGHTY  God,  Father  of  our  Lord 
Jesus  Christy  Maker  of  all  things.  Judge  of 
all  men  ;  we  acknowledge  and  bewail  our 
manifold  sins  and  wickedness,  which  we 
from  time  to  time  most  grievously  have 
committed,  by  thought,  word  and  deed, 
against  thy  divine  Majesty,  provoking  most 
justly  thy  wrath  and  indignation  against  us. 
We  do  earnestly  repent,  and  are  heartily 
sorr}'  for  these  our  misdoings  ;  the  remem- 
brance of  them  is  grievous  imto  us  ;  the 
burden  of  them  is  intolerable.  Have  mercy 
upon  us,  have  mercy  upon  us,  most  merciful 
Father  :  for  thy  Son  our  Lord  Jesus  Christ's 
sake,  forgive  us  all  that  is  past ;  and  grant, 
that  we  may  ever  hereafter  serve  and  please  / 
thee  in  newness  of  life,  to  the  honoiir  and  / 
glory  of  thy  name,  through  Jesus  Christ  our  / 
Lord.     Amen. 

][   Then  shall  the  Priest,  if  there  be  any  in  the 
ship,  say, 

ALMIGHTY  God,  our  heavenly  Father, 
who,  of  his  great  mercy,  hath  promised  for- 
giveness of  sins  to  all  those  who  with  hearty 
repentance  and  true  faith  turn  unto  him  ; 
have  mercy  upon  you  ;  pardon  and  deliver 
you  from  all  your  sins  ;  confirm  and 
strengthen  you  in  all  goodness,  and  bring 
you  to  everlasting  life,  through  Jesus  Christ 
our  Lord.     Amen. 

^  Thanksgiving  after  a  storm. 
Psalm  66.     Jubilate  Deo. 

O  BE  joyful  in  God,  all  ye  lands  ;  sing 
praises  unto  the  honour  of  his  name  ;  make  y 
his  praise  to  be  glorious.  .  j 

Say  unto  God,  O  how  wonderful  art 
thou  in  thy  works  ;  through  the  greatness  of 
thy  power  shall  thine  enemies  be  found  liars 
unto  thee. 

For  all  the  world  shall  worship  thee, 
sing  of  thee,  and  praise  thy  name. 


FORMS  OF  PRAYER  TO  BE  USED  AT  SEA. 


495 


O  come  hither,  and  behold  the  worlcs  of 
God  ;  how  wonderful  he  is  in  his  doings  to- 
wards the  children  of  men  ! 

He  ruleth  with  his  power  for  ever ;  his 
eyes  behold  the  people ;  and  such  as  will 
not  believe,  shall  not  be  able  to  exalt  them- 
selves. 

0  praise  our  God,  ye  people  ;  and  make 
the  voice  of  his  praise  to  be  heard  ; 

Who  holdeth  our  soul  in  life  ;  and  suffer- 
eth  not  our  feet  to  slip. 

For  thou,  O  God,  hast  proved  us  ;  thou 
also  hast  tried  us,  like  as  silver  is  tried. 

Thou  broughtest  us  into  the  snare  ;  and 
laidest  trouble  upon  our  loins. 

1  will  go  into  thine  house  with  burnt- 
offerings  ;  and  will  pay  thee  my  vows  which 
I  promised  with  my  lips,  and  spake  with  my 
mouth,  when  I  was  in  trouble. 

0  come  hither,  and  hearken,  all  ye  that 
fear  God  ;  and  I  will  tell  you  what  he  hath 
done  for  my  soul. 

1  called  unto  him  with  my  mouth  ;  and 
gave  him  praises  with  my  tongue. 

If  I  incline  unto  wickedness  with  mine 
heart,  the  Lord  will  not  hear  me. 

But  God  hath  heard  me  ;  and  considered 
the  voice  of  my  prayer. 

Praised  be  God,  who  hath  not  cast  out 
my  prayer,  nor  turned  his  mercy  from  me. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end.     Amen. 

Psalm  107.     Conjitemini  Domi?io. 

O  THAT  men  would  praise  the  Lord 
for  his  goodness  ;  and  declare  the  wonders 
that  he  doeth  for  the  children  of  men  ! 

That  they  would  offer  unto  him  the  sa- 
crifice of  thanksgiving;  and  tell  out  his 
works  with  gladness  ! 

They  that  go  down  to  the  sea  in  ships  ; 
and  occupy  their  business  in  great  waters  ; 

These  men  see  the  works  of  the  Lord, 
and  his  wonders  in  the  deep. 

For  at  his  word,  the  stormy  wind  ariseth  ; 
which  lifteth  up  the  waves  thereof. 

They  are  carried  up  to  the  heaven,  and 
down  again  to  the  deep  ;  their  soul  melteth 
away  because  of  the  trouble. 

They  reel  to  and  fro,  and  stagger  like  a 
drunken  man  ;  and  are  at  their  wit's  end. 

So  when  they  cry  unto  the  Lord  in  their 
trouble,  he  delivereth  them  out  of  their  dis- 
tress. 

For  he  maketh  the  storm  to  cease,  so  that 
the  waves  thereof  are  still. 


Then  are  they  glad,  because  they  are  at 
rest ;  and  so  he  bringeth  them  unto  the 
haven  where  they  would  be. 

O  that  men  would  therefore  praise  the 
Lord  for  his  goodness ;  and  declare  the 
wonders  that  he  doeth  for  the  children  of 
men  ! 

That  they  would  exalt  him  also  in  the 
congregation  of  the  people  ;  and  praise  him 
in  the  seat  of  the  elders  ! 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end.     Amen. 

1[  Collects  of  Thanksgiving. 

O  MOST  blessed  and  glorious  Lord  God, 
who  art  of  infinite  goodness  and  mercy ; 
we,  thy  poor  creatures,  whom  thou  hast 
made  and  preserved,  holding  our  souls  in 
life,  and  now  rescuing  us  out  of  the  jaws  of 
death,  humbly  present  ourselves  again  before 
thy  divine  Majesty,  to  offer  a  sacrifice  of 
praise  and  thanksgiving,  for  that  thou 
heardest  us  when  we  called  in  our  trouble, 
and  didst  not  cast  out  our  prayer,  which  we 
made  before  thee  in  our  great  distress  ;  even 
when  we  gave  all  for  lost,  our  ship,  our 
goods,  our  lives,  then  didst  thou  mercifidly 
look  upon  us,  and  wonderfully  command  a 
deliverance  ;  for  which  we  now,  being  in 
safety,  do  give  all  praise  and  glory  to  thy 
holy  name,  through  Jesus  Christ  our  Lord. 
Amen. 

IT   Or  this. 

O  MOST  mighty  and  gracious  good  God, 
thy  mercy  is  over  all  thy  works,  but  in 
special  manner  hath  been  extended  to- 
wards us,  whom  thou  hast  so  powerfully 
and  wonderfully  defended.  1'hou  has't 
showed  us  terrible  things,  and  wonders  in 
the  deep,  that  we  might  see  how  powerful 
and  gracious  a  God  thou  art ;  how  able  and 
ready  to  help  those  who  trust  in  thee. 
Thou  hast  showed  us  how  both  winds  and 
seas  obey  thy  command  ;  that  we  may  learn 
even  from  them  hereafter  to  obey  thy  voice, 
and  to  do  thy  will.  We  therefore  bless  and 
glorify  thy  name,  for  this  thy  mercy,  in 
saving  us  when  we  were  ready  to  perish. 
And,  we  beseech  thee,  make  us  as  truly 
sensible  now  of  thy  mercy,  as  we  were  then 
of  the  danger  ;  and  give  us  hearts  always 
ready  to  express  our  thankfulness  not  only 
by  words,  but  also  by  our  lives,  in  being 
more  obedient  to  thy  holy  commandments. 
Continue,  we  beseech  thee,  this  thy  gopdness 
to  us  ;  that  we,  whom  thou  hast  saved,  may 


4«>6 


FORMS  OF  PRAYER  TO  BE  USED  AT  SEA. 


serve  thee  in   holiness  and   righteousness 
all  the  days  of  our  life,  through  Jesus  Christ 
our  Lord  and  Saviour.     Ame7i. 
T[  A  Hymn  of  praise  and  thanksgiving  after  a 
dangerous  tempest. 

O  COME,  let  us  give  thanks  unto  the 
Lord,  for  he  is  gracious  ;  and  his  mercy 
endureth  for  ever. 

Great  is  the  Lord,  and  greatly  to  be 
praised :  let  the  redeemed  of  the  Lord  say 
so,  whom  he  hath  delivered  from  the  mer- 
ciless rage  of  the  sea. 

The  Lord  is  gracious,  and  full  of  compas- 
sion ;  slow  to  anger,  and  of  great  mercy. 

He  hath  not  dealt  with  us  according  to 
our  sins  ;  neither  rewarded  us  according 
to  our  iniquities. 

But  as  the  heaven  is  high  above  the 
earth ;  so  great  hath  been  his  mercy 
towards  us. 

We  found  trouble  and  heaviness ;  we 
were  even  at  death's  door. 

The  waters  of  the  sea  had  well-nigh 
covered  us  ;  the  proud  waters  had  well- 
nigh  gone  over  our  soul. 

The  sea  roared ;  and  the  stormy  wind 
lifted  up  the  waves  thereof. 

We  were  carried  up  as  it  were  to  hea- 
ven, and  then  down  again  into  the  deep  ; 
our  soul  melted  within  us,  because  of  trouble. 
.  Then  cried  we  unto  thee,  O  Lord ;  and 
thou  didst  deliver  us  out  of  our  distress. 

Blessed  be  thy  name,  who  didst  not  des- 
pise the  prayer  of  thy  servants  ;  but  didst 
hear  our  cry,  and  hast  saved  us. 

Thou  didst  send  forth  thy  commandment ; 
and  the  windy  storm  ceased  and  was  turned 
into  a  calm, 

O  let  us  therefore  praise  the  Lord  for  his 
goodness  ;  and  declare  the  wonders  that  he 
hath  done,  and  still  doeth,  for  the  children 
of  men  ! 

Praised  be  the  Lord  daily ;  even  the  Lord 
^    that  helpeth  us,  and  poureth  his  benefits 
upon  us. 

He  is  our  God,  even  the  God  of  whom 
Cometh  sah  ation :  God  is  the  Lord,  by 
whom  we  have  escaped  death. 

Thou,  Lord,  hast  made  us  glad  through 
the  operation  of  thy  hands ;  and  we  will 
triumph  in  thy  praise. 

Blessed  be  the  Lord  God  ;  even  the  Lord 
God,  who  only  doeth  wondrous  things  ; 

And  blessed  be  the  name  of  his  majesty 
for  ever ;  and  let  every  one  of  us  say,  Amen, 
Amen. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 


As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end.     Amen. 

Tf  A  Psalm  or  Hymn  of  praise  and  thanksgiving 
after  victory. 

IF  the  Lord  had  not  been  on  our  side, 
now  may  we  say ;  if  the  Lord  himself  had 
not  been  on  our  side,  when  men  rose  up 
against  us ; 

They  had  swallowed  us  up  quick,  when 
they  were  so  wrathfully  displeased  at  us. 

Yea,  the  waters  had  drowned  us,  and  the 
stream  had  gone  over  our  soul ;  the  deep 
waters  of  the  proud  had  gone  over  our  soul. 

But  praised  be  the  Lord,  who  hath  not 
given  us  over  as  a  prey  unto  them. 

The  Lord  hath  wrought  a  mighty  salva- 
tion for  us. 

We  got  not  this  by  our  own  sword,- nei- 
ther was  it  our  own  arm  that  saved  us  ;  but 
thy  right  hand,  and  thine  arm,  and  the  light 
of  thy  countenance,  because  thou  hadst  a 
favour  unto  us. 

The  Lord  hath  appeared  for  us  ;  the  Lord 
hath  covered  our  heads,  and  made  us  to 
stand  in  the  day  of  battle. 

The  Lord  hath  appeared  for  us  ;  the  Lord 
hath  overthrown  our  enemies,  and  dashed 
in  pieces  those  that  rose  up  against  us. 

Therefore  not  unto  us,  O  Lord,  not  unto 
us  ;  but  unto  thy  name  be  given  the  glory. 

The  Lord  hath  done  great  things  for  us  ; 
the  Lord  hath  done  great  things  for  us,  for 
which  we  rejoice. 

Our  help  standeth  in  the  name  of  the 
Lord,  who  hath  made  heaven  and  earth. 

Blessed  be  the  name  of  the  Lord,  from 
this  time  forth  for  evermore. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end.     Amen. 

T[  After  this  Hymn  may  he  said  the  Te  Deura. 
TI  Then  this  Collect. 

O  ALMIGHTY  God,  the  sovereign  Com- 
mander of  all  the  world,  in  whose  hand  is 
power  and  might,  which  none  is  able  to  with- 
stand ;  we  bless  and  magnify  thy  great  and 
glorious  name  for  this  happy  victory,  the 
whole  glory  whereof  we  do  ascribe  to  thee, 
who  art  the  only  giver  of  victory.  And  we  be- 
seech thee,  give  us  grace  to  improve  this  great 
mercy  to  thy  glory,  the  advancement  of  thy 
gospel,  the  honour  of  our  country,  and,  as 
much  as  in  us  lieth,  to  the  good  of  all  man- 
kind. And,  we  beseech  thee,  give  us  such 
a  sense  of  this  great  mercy,  as  may  engage 


FORMS  OF  PRAYER  TO  B^  USED  AT  SEA. 


497 


us  to  a  true  thankfulness,  such  as  may  ap- 
pear in  our  lives,  by  an  humble,  holy,  and 
obedient  walking  before  thee  all  our  days, 
through  Jesus  Christ  our  Lord  ;  to  whom, 
with  thee,  and  the  Holy  Spirit,  as  for  all 
thy  mercies,  so  in  particular  for  this  victory 


and  deliverance,  be  all  glory  and  honour, 
world  without  end.     Amen. 
2  Cor.  xiii.  14. 
THE  grace  of  our  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  be  with  us  all  evermore.  Amen. 


1  At  the  Burial  of  the  Dead  at  sea^  the  Office  in  the  Common  Prayer  Book  may  he 
used  ;  only  instead  of  these  words ^  We  therefore  commit  his  body  lo  the  ground,  earth 
to  earth,  (fcc.  say,  We  therefore  commit  his  body  to  the  deep,  to  be  turned  into  corruption, 
looking  for  the  resurrection  of  the  body  when  the  sea  shall  give  up  her  dead,  and  the  lile 
of  the  world  to  come,  through  our  Lord  Jesus  Christ ;  who  at  his  coming  shall  change 
our  vile  body,  that  it  may  be  like  his  glorious  body,  according  to  the  mighty  working 
whereby  he  is  able  to  subdue  all  things  unto  himself. 
63 


I  498  ) 


A  FORM  OF  PRAYER  FOR 


THE  VISITATION  OF  PRISONERS. ^i) 


"H  When  Morning  or  Everiing  Prayer  shall  he  read  in  any  prison,  iyistead  of  the 
Psalm,  O  come  let  us  sin"-,  (fee.  shall  he  read  the  130/A  fsalm  ;  and  the  Minister 
shall  insert,  after  the  Collect  for  the  day,  the  collect  in  the  folloicing  service,  O  God, 
who  sparest,  &c,  and  at  such  titJies  as  the  Litany  is  not  read,  he  shall  add  the  Pray- 
er, O  God,  merciful  Father,  who  despisest  not,  (fcc. 


H  And  when  notice  is  given  to  the  Minister,  that 
a  prisoner  is  confined  for  some  great  or 
capital  crime,  he  shall  visit  him  ;  and  when  he 
Cometh  into  the  place  where  the  prisoner  is,  he 
shall  say,  kneeling  down, 

REMEMBER  not,  Lord,  our  iniquities, 
nor  the  iniquities  of  our  forefathers  ;  neither 
take  thou  venp^eance  of  our  sins :  Spare 
us,  good  Lord,  spare  thy  people,  whom  thou 
hast  redeemed  with  thy  most  precious  blood, 
and  be  not  angry  with  us  for  ever. 

Answer.  Spare  us,  good  Lord. 
IF  Let  us  pray. 

Lord,  have  mercy  upon  us. 

Christ,  have  mercy  upon  us. 

Lord,  have  mercy  upon  us. 

OUR  Father,  who  art  in  heaven,  <^'c. 

Minister.  O  Lord,  show  thy  mercy  upon 
us  ; 

Answer.  And  grant  us  thy  salvation. 

Minister.  Turn  thy  face  from  our  sins ; 

Answer.  And  blot  out  all  our  iniquities. 

Minister.  Send  us  help  from  thy  holy 
place ; 

Answer.  For  thine  indignation  lieth  hard 
upon  us. 

Minister.  Lord,  hear  our  prayer  ; 

Answer.  And  let  the  sighing  of  the  pri- 
soners come  before  thee. 

The  Collect. 

GRANT,  we  beseech  thee.  Almighty  God, 
that  we,  who  for  our  evil  deeds  do  worthily 

(1.)  The  English  Liturgy  contains  no  forms  for 
the  Visitation  of  Prisoners.  Ours  was  taken  from 
ihe  Irish  Book  of  Common  Prayer;  in  which  it  is 
set  forth  as  "  Treated  upon  by  the  Archbishops 
and  Bishops,  and  the  rest  of  the  Clergy  of  Ire- 
land, and  agreed  upon  by  her  Majesty's  Licence 
in  their  Synod,  holden  at  Dublin,  in  the  year 
1771."  It  will  be  found  a  valuable  manual  for 
tb3se  who  may  be  appointed  as  Chaplains,  or  called 


deserve  to  be  punished,  by  the  comfort  of 
thy  grace  may  mercifully  be  relieved ; 
through  our  Lord  and  Saviour  Jesus  Christ. 
Amen. 

O  GOD,  who  sparest  when  we  deserve 
pimishment,  and  in  thy  wrath  rememberest 
mercy ;  we  humbly  beseech  thee,  of  thy 
goodness  to  comfort  and  succour  all  those 
who  are  under  reproach  and  misery  in  the 
house  of  bondage  ;  correct  them  not  in  thine 
anger,  neither  chasten  them  in  thy  sore  dis- 
pleasure. Give  them  a  right  understanding 
of  themselves,  and  of  thy  threats  and  pro- 
mises :  that  they  may  neither  cast  away 
their  confidence  in  thee,  not  place  it  any 
where  but  in  thee.  Relieve  the  distressed, 
protect  the  innocent,  and  awaken  the  guilty : 
and  forasmuch  as  thou  alone  bringest  light 
out  of  darkness,  and  good  out  of  evil,  grant 
that  the  pains  and  punishments  which  these 
thy  servants  endure,  through  their  bodily 
confinement,  may  tend  to  setting  free  their 
souls  from  the  chains  of  sin  ;  through  Jesus 
Christ  our  Lord.     Ameii. 

T[  Here  the  Minister,  as  he  shall  see  convenient, 
may  read  the  Prayer  for  All  Conditions  of 
Men,  the  Collect  for  Ash- Wednesday,  and  ihe 
Collect  beginning  Almighty  God,  the  fountain 
of  all  wisdom,  ^c,  or  any  other  prayer  of  the 
Liturgy,  which  he  shall  judge  proper. 

T[  Then  shall  the  Minister  exhort  the  prisoner 
or  prisoners  after  this  form,  or  other  like : 

upon  to  perform  occasional  services,  in  our  Pri- 
sons. 

Besides  this  office,  we  have  also  added  "a Form 
of  Prayer  and  Thanksgiving,  for  the  Fruits  of  the 
Earth,"  and  "  Forms  of  Prayer  to  be  used  in  Fami- 
lies ;"  neither  of  which  are  contained  in  the  Eng- 
lish Book.  The  first  was  prepared  in  1785,  and 
printed  in  the  Proposed  Book  ;  the  second  is  taken 
substantially  from  Bp.  Gibson.  t.  c.  b. 


THE  VISITATION  OF  PRISONERS. 


499 


DEARLY  beloved,  know  this,  that  Al- 
mio^hty  God,  whose  never-failing  providence 
governeth  all  things  both  in  heaven  and 
earth,  hath  so  wisely  and  mercifully  ordered 
the  course  of  this  world,  that  his  judgments 
are  often  sent  as  fatherly  corrections  to  us  ; 
and  if  with  due  submission  and  resignation 
to  his  holy  will  we  receive  the  same,  they 
will  work  together  for  our  good. 

It   is  your  part  and   duty,  therefore,  to 
humble  yowr^e//" under  the  mighty  hand  of 
•      God,  to  acknowledge  the  righteousness  of 
p  his  judgments,  and  to  endeavour,  that,  by 
I    his  grace,  this  present  visitation  may  lead 
/    you  to  a  sincere  and  hearty  repentance. 
'         The  way  and  means  thereto  is,  to  examine 
your  life  and  conversation  by  the  rule  of 
God's  commandments  ;    and  whereinsoever 
you  shall  perceive  yourself  to  have  offend- 
ed either  by  will,  word,  or  deed,  there  to  be- 
wail   your  own  sinfulness,  and  to  confess 
yowr^e//*  to  Almighty  God,   with  full  pur- 
pose  of  amendment  of  life.     And  if  you 
/)    shall    perceive   your   offentjes    to    be  such 
P    as    are  not    only  against    God,    but    also 
'J     against    your     neighbours ;     then    to    re- 
/     concile  yourself  to  them,  being  ready  to 
'       make  restitution  and  satisfaction,  according 
to  the  uttermost  of  your  power,  for  all  inju- 
ries and  wrongs  done  by  you  to  any  other : 
and  being  likewise  ready  to  forgive  others 
who  have  offended  you,  as  you  would  have 
^  forgiveness  of  your  offences  at  God's  hand. 
And  to   this  true  repentance  and  change 
of  mind  you  must  add  a  lively  and  steadfast 
faith,  and  dependence  upon  the  merits  of  the 
death  of  Christ,  with  an  entire  resignation  of 
yourself  to  the  will  of  God.     Except  you 
repent,  and  believe,  we  can  give  you  no  hope 
of  salvation.     But  if  you  do  sincerely  repent 
and  believe,  God  hath  declared,  though  your 
sins  be  as  red  as  scarlet,  they  shall  be  made 
white  as  snow  ;  though  your  wickednesses 
have  gone  over  your  head,  yet  shall  they 
not  be  your  destruction. 

We  exhort  you  therefore  in  the  name  of 
God,  and  of  his  dear  Son  Jesus  Christ  our 
Saviour,  and  as  you  tender  your  own  salva- 
tion, to  take  good  heed  of  these  things  in 
time,  while  the  day  of  salvation  lasteth  ;  for 
the  night  cometh,  when  no  man  can  work. 
Wliile  you  have  the  light,  believe  in  the 
light,  and  walk  as  children  of  the  light,  that 
you  be  not  cast  into  outer  darkness ;  that 
you  may  not  knock,  when  the  door  shall  be 
shut ;  and  cry  for  mercy,  when  it  is  the 
time  of  justice.  Now,  you  are  the  object  of 
God's  mercy,  if  by  repentance  and  true  faith 


you  turn  unto  him  :  but  if  you  neglect  these 
things,  you  will  be  the  object  of  his  justice 
and  vengeance.  Now,  you  may  claim  the 
merits  of  Christ ;  but  if  j'-ou  die  in  your  sins, 
his  sufferings  will  tend  to  your  greater  con- 
demnation. O  beloved,  consider  in  this  your 
day,  how  fearful  a  thing  it  will  be  to  ffill 
into  the  hands  of  the  living  God,  when  you 
can  neither  fly  to  his  mercy  to  protect  you, 
nor  to  the  merits  of  Christ  to  cover  you  in 
that  terrible  day. 

If  Here  the  Minister  shall  examine  him  concern- 
ing his  faith,  and  rehearse  the  articles  of  the 
Creed,  Dost  thou  believe  in  God,  ^c.  And  the 
prisoner  shall  answer, 

All  this  I  steadfastly  believe. 

^  Then  shall  the  Minister  examine  whether 
he  repent  him  truly  of  his  sins,  and  be  in  cha- 
rity with  all  the  world,  and  further  admonish 
hvn  'particularly  concerning  the  crimes  where- 
with heis  charged;  and  exhort  him,  if  he  have 
any  scruples,  that  he  would  declare  the  same, 
and  prepare  himself  for  the  Holy  Communion, 
against  the  time  that  it  may  he  proper  to  ad- 
minister it  to  him. 

Tf  Then,  all  kneeling,  the  Minister  shall  say  as 
follows,  from  the  5lst  Psalm. 

HAVE  mercy  upon  me,  O  God,  after  thy 
great  goodness  ;  according  to  the  multitude 
of  thy  mercies,  do  away  mine  offences. 

Wash  me  thoroughly  from  my  wicked- 
ness ;  and  cleanse  me  from  my  sin. 

For  I  acknowledge  my  faults  ;  and  my 
sin  is  ever  before  me. 

Against  thee  only  have  t  sinned,  and  done 
this  evil  in  thy  sight ;  that  thou  mightest  be 
justified  in  thy  saying,  and  clear  when  thoa 
art  judged. 

Behold,  I  was  shapen  in  wickedness ;  and 
in  sin  hath  my  mother  conceived  me. 

But  lo,  thou  requirest  truth  in  the  inward 
parts  ;  and  shalt  make  me  to  understand 
wisdom  secretly. 

Thou  shalt  purge  me  with  hyssop,  and  I 
shall  be  clean  ;  thou  shalt  wash  me,  and  I 
shall  be  whiter  than  snow. 

Thou  shalt  make  me  hear  of  joy  and 
gladness,  that  the  bones  which  thou  hast 
broken  may  rejoice. 

Turn  thy  face  from  my  sins  ;  and  put  out 
all  my  misdeeds. 

Make  me  a  clean  heart,  O  God  ;  and  re- 
new a  right  spirit  within  me. 

Cast  me  not  away  from  thy  presence  ;  and 
take  not  thy  Holy  Spirit  from  me. 


500 


THE  VISITATION  OF  PRISONERS. 


O  give  me  the  comfort  of  thy  help  again  ; 
and  stabUsh  me  with  thy  free  Spirit. 

Then  shall  I  teach  thy  ways  unto  the 
wicked  ;  and  sinners  shall  be  converted  un- 
to thee. 

Deliver  me  from  blood-gniltiness,  O  God, 
thou  that  art  the  God  of  my  health  ;  and 
my  tongue  shall  sing  of  thy  riufhteoiisness. 

Thou  shalt  open  my  lips,  O  Lord  ;  and 
my  mouth  shall  show  thy  praise. 

For  thou  desirest  no  sacrifice,  else  would 
I  give  it  thee ;  but  thou  delightest  not  in 
burnt-oirerin2:s. 

The  sacrifice  of  God  is  a  troubled  spirit ; 
a  broken  and  contrite  heart,  O  God,  shalt 
thou  not  despise. 

ir  Then  shall  the  Minister  say, 

Let  us  pray. 
0  LORD,  we  beseech  thee,  mercifully 
hear  onr  prayers,  and  spare  all  those  who 
confess  their  sins  unto  thee ;  that  they, 
whose  consciences  by  sin  are  accused,  by 
thy  merciful  pardon  may  be  absolved, 
through  Christ  our  Lord.  Ame?i. 

O  GOD,  whose  mercy  is  everlasting,  and 
power  infinite ;  look  down  with  pity  and 
compassion  upon  the  sufferings  of  this  thy 
servant  ;  and  whether  thou  visitest  for  trial 
of  his  patience,  or  punishment  of  his  of- 
fences, enable  him  by  thy  grace  cheerfully 
to  submit  himself  to  thy  holy  will  and  plea- 
sure. Go  not  far  from  those,  O  Lord,  whom 
thou  hast  laid  in  a  place  of  darkness,  and  in 
the  deep  ;  and  forasmuch  as  thou  hast  cut 
him  off  suddenly,  but  chasteneth  him  as  a 
father,  grant  that  he,  duly  considering  thy 
great  mercies,  may  be  unfeignedly  thankful, 
and  turn  unto  thee  with  true  repentance  and 
sincerity  of  heart,  through  Jesus  Christ  our 
Lord.  Amen. 

IT  Prayers  for  persons  under  sentence  of  death. 

IT  When  a  criminal  is  under  sentence  of  death, 
the  minister  shall  proceed,  immediately  after 
the  collect,  O  God,  who  sparest,  &c.,  to  exhort 
him  after  this  form,  or  other  like: 

DEARLY  beloved,  it  hath  pleased  Al- 
mighty God,  in  his  justice,  to  bring  you 
under  the  sentence  and  condemnation  of 
the  law :  You  are  shortly  to  suffer  death 
in  such  a  manner,  that  others,  warned  by 
your  example,  may  be  the  more  afraid  to 
offend  ;  and  we  pray  God,  that  you  may 
make  such  use  of  your  punishments  in  this 
world,  that  your  soul  may  be  saved  ia  the 
world  to  come. 


Wherefore  we  come  to  you  in  the  bow  / 
els  of  compassion  ;  and,  being  desirous  that 
you  should  avoid  presumption  on  the  one 
hand,  and  despair  on  the  other,  shall  plain- 
ly lay  before  you  the  wretchedness  of  your 
condition,  and  declare  how  far  you  ought  to 
depend  on  the  mercies  of  God,  and  the 
merits  of  our  Saviour.  Consider  (hen  seri- 
ously with  yourself,  in  all  appearance  the 
time  of  your  dissolution  draweth  near  ;  your 
sins  have  laid  fast  hold  upon  you  ;  you  are 
soon  to  be  removed  from  among  men  by  a 
violent  death  ;  and  you  shall  fade  away  sud- 
denly li'e  the  grass,  which  in  the  morning 
is  green  and  groweth  up,  but  in  the  evening 
is  cut  down,  dried  up,  and  withered  After  ) 
you  have  thus  finished  the  course  of  a  sin- 
ful and  miserable  life,  you  shall  appear  be- 
fore the  Judge  of  all  flesh  ;  who,  as  he  pro- 
nounces blessings  on  the  righteous,  shall 
likewise  say.  with  a  terrible  voice  of  most 
just  judgment,  to  the  wicked,  Go,  ye  accurs- 
ed, into  the  fire  everlasting,  prepared  for  the 
devil  and  his  angels. 

Your  sins  have  brought  you  too  near  this 
dreadful  sentence  :  it  is  therefore  your  part 
and  duty,  my  brother, humbly  to  confess  and 
bewail  your  great  and  manifold  offences,  and  -j 
to  repent  you  truly  of  your  sins,  as  you  ten- 
der the  eternal  salvation  of  your  soul. 

Be  not  deceiv^ed  with  a  vain  and  pre- 
sumptuous expectation  of  God's  favour,  nor  J.- 
say  within  yourself.  Peace,  peace,  where  J 
there  is  no  peace  ;  for  there  is  no  peace, 
saith  my  God.  to  the  wicked.  God  is  not 
mocked  ;  he  is  of  purer  eyes  than  to  behold 
iniquity  ;  and  without  holiness  no  man  shall 
see  the  Lord.  On  the  other  hand,  despair 
not  of  God's  mercy,  though  trouble  is  on 
every  side  ;  for  God  shutteth  not  up  his 
mercies  for  ever  in  displeasure  :  But  if  we 
confess  our  sins,  he  is  faithful  and  just  to 
forgive  us  our  sins,  and  to  cleanse  us  from 
all  unrighteousness.  Do  not  either  way 
abuse  the  goodness  of  God,  who  calleth  us 
mercifully  to  amendment,  and  of  his  endless 
pity  promiseth  us  forgiveness  of  that  which 
is  past,  if  with  a  perfect  and  a  true  heart  we 
return  unto  him. 

Since  therefore  you  are  soon  to  pass  into 
an  endless  and  unchangeable  state,  and  your 
future  happiness  or  misery  depends  upon 
the  few  moments  which  are  left  you,  I  re- 
quire you  strictly  to  examine  yourself,  and 
your  estate  both  towards  God  and  towards 
man  ;  and  let  no  worldly  consideration  hin- 
der you  from  making  a  true  and  full  con 
fession  of  your  sins,  and  giving  all  the  sa- 


THE  VISITATION  OF  PRISONERS. 


501 


tisfaction  which  is  in  your  power  to  every 
one  whom  yoa  have  wronged  or  injured ; 
that  you  may  find  mercy  at  your  heavenly 
Father's  hand,  for  Christ's  sake,  and  not  be 
condemned  in  the  dreadful  day  of  judg- 
ment. 

Lastly,  beloved,  submit  yourself  with 
Christian  resignation  to  the  just  judgment  of 
God,  which  your  own  crimes  have  brought 
upon  you,  and  be  in  charity  with  all  men  ; 
being  ready  sincerely  to  forgive  all  such  as 
have  offended  you,  not  excepting  those  who 
have  prosecuted  you  even  unto  death:  and, 
though  this  may  seem  a  hard  saying,  yet  know 
assuredly,  that  without  it  your  charity  is 
not  yet  perfect.  And  fail  nor  earnestly  to 
endeavour  and  pray  for  this  blessed  temper 
and  composure  of  mind.  So  may  you  cast 
yourself  with  an  entire  dependence  upon 
the  mercies  of  God,  through  the  merits  of 
our  Saviour  and  Redeemer  Jesus  Christ. 

U  Here  the  Minister  shall  examine  him  concern- 
ing his  faith,  and  rehearse  the  articles  of  the 
Creed,  Dost  thou  believe  in  God,  ^c.  And  the 
criminal  shall  answer, 

All  this  I  steadfastly  believe. 

If  TTien  shall  the  Minister  examine  whether  he 
repent  him  truly  of  his  sins,  exhorting  him  to  a 
particular  confession  of  the  sin  for  which  he  is 
condemned  ;  and  upon  confession,  he  shall  in- 
struct him  what  satisfaction  ought  to  be  made 
to  those  tchom  he  has  offended  thereby  ;  and  if 
he  knoweth  any  combinations  in  wickedness,  or 
any  evil  practices  designed  against  others,  let 
him  be  admonished  to  the  utmost  of  his  power 
to  discover  and  prevent  them. 

T[  After  his  confession,  the  Priest  shall  declare  to 
him  the  pardoning  mercy  of  God,  in  the  form 
which  is  used  in  the  Communion  Service. 

IT  After  which  shall  be  said  the  Collect  follow- 
ing : 

O  HOLY  Jesus,  who,  of  thine  infinite 
goodness,  didst  accept  the  conversion  of  a 
sinner  on  the  cross  ;  open  thine  eye  of  mercy 
upon  this  thy  servant,  who  desireth  pardon 
and  forgiveness,  though  in  his  latest  hour 
he  turneth  unto  thee.  Renew  in  him  what- 
soever hath  been  decayed  by  the  fraud  and 
malice  of  the  devil,  or  by  his  own  carnal 
will  and  frailness.  Consider  his  contrition  ; 
accept  his  repentance  ;  and  forasmuch  as 
he  putteth  his  full  trust  only  in  thy  mercy, 
impute  not  unto  him  his  former  sins,  but 
strengthen  him  with  thy  blessed  Spirit ; 
and  when  thou  art  pleased  to  take  him  hence, 


take  him  unto  thy  favour :  This  we  beg  - 
through  thy  merits,  O  Lord,  our  Saviour  \ 
and  our  Redeemer.  Amen, 

IT  Then  shall  the  Minister  say, 

O  FATHER  of  mercies,  and  God  of  all 
comfort ;  we  fly  unto  thee  for  succour  in  be- 
half of  this  thy  servant,  who  is  now  under 
the  sentence  of  condemnation.  The  day  of 
his  calamity  is  at  hand,  and  he  is  accounted 
as  one  of  those  who  go  down  into  the  pit. 
Blessed  Lord,  remember  thy  mercies  ;  look 
upon  his  infirmities  ;  hear  the  voice  of  his 
complaint;  give  him,  we  beseech  thee,  pa- 
tience in  this  his  time  of  adversity,  and  sup- 
port under  the  terrors  which  encompass 
him  ;  set  before  his  eyes  the  things  he  hatli 
done  in  the  body,  which  have  justly  pro- 
voked thee  to  anger  ;  and  forasmuch  as  his 
continuance  appeareth  to  be  short  amongst 
us,  quicken  him  so  much  the  more  by  thy 
grace  and  Holy  Spirit ;  that  he,  being  con- 
verted and  reconciled  unto  thee,  before  thy 
judgments  have  cut  him  off  from  the  earth, 
may  at  the  hour  of  his  death  depart  in  peace, 
and  be  received  into  thine  everlasting  king- 
dom, through  Jesus  Christ  our  Lord.  Amen. 

IF  Adding  this. 

O  SAVIOUR  of  the  world,  who  by  thy 
cross  and  precious  blood  hast  redeemed  us, 
save  us,  and  help  us,  we  humbly  beseech 
thee,  O  Lord. 

ir  TVien  the  Minister,  standing,  shall  say, 

IN  the  midst  of  life  we  are  in  death  :  of 
whom  may  we  seek  for  succour,  but  of  thee, 
O  Lord,  who  for  our  sins  art  jitstly  dis- 
pleased ? 

Yet,  O  Lord  God  most  holy,  O  Lord  most 
mighty,  O  holy  and  most  merciful  Saviour, 
deliver  us  not  into  the  bitter  pains  of  eter- 
nal death. 

Thou  knowest.  Lord,  the  secrets  of  our 
hearts  :  shut  not  thy  merciful  ears  to  our 
prayers  ;  hut  spare  us.  Lord  most  holy,  0 
God  most  mighty,  0  holy  and  merciful  Sa- 
viour, thou  most  worthy  Judge  eternal,  suf- 
fer us  not,  at  our  last  hour,  for  any  pains  of 
death  to  fall  from  thee. 

t  Then  the  Minister  shall  say, 

THE  Almighty  God,  who  is  a  most  strong 
tower  to  all  those  who  put  their  trust  in 
him  ;  to  whom  all  things  in  heaven,  in  earth, 
and  under  the  earth,  do  bow  and  obey  ;  be 
now  and  evermore  thy  defence  ;  and  make 
thee  know  and  feel  that  there  is  none  other 


502 


THE  VISITATION  OF  PRISONERS. 


name  under  heaven  given  to  man,  in  whom 
and  through  whom  thou  mayest  receive  sal- 
vation, but  only  the  name  of  our  Lord  Jesus 
Christ.  A7nen. 

1[  And  after  that  shall  say, 
UNTO  God's  gracious  mercy  and  pro- 
tection we  commit  thee  :  The  Lord  bless 
thee  and  keep  thee  :  The  Lord  make  his 
face  to  shine  upon  thee,  and  be  gracious  un- 
to thee  :  The  Lord  lift  up  his  countenance 
upon  thee,  and  give  thee  peace  both  now 
and  evermore.  Amen. 

IT  At  the  time  of  Execution,  besides  all,  or  such 
parts  of  the  foregoing  office  as  the  Minister 
shall  judge  proper,  shall  be  said  the  Commen- 
datory Prayer  for  a  person  at  the  point  of  depar- 
ture, as  it  is  in  the  Visitation  of  the  Sick. 

1[  TVie  Collect  for  the  Communion  Service. 

O  GOD,  who  declarest  thy  almigthy 
power  chiefly  in  3howing  mercy  and  pity  ; 
we  beseech  thee  to  have  mercy  upon  this  tliy 
servant,  who  for  his  transgressions  is  ap- 
pointed to  die.  Grant  that  he  may  take  thy 
judgments  patiently,  and  repent  him  truly 
of  his  sins  ;  that  he  recovering  thy  favour, 
the  fearful  reward  of  his  actions  may  end 
with  this  life  ;  and  whensoever  his  soul 
shall  depart  from  the  body,  it  may  be  with- 
out spot  presented  unto  thee,  through  Jesus 
Christ  our  Lord.  Ameti. 

The  Epistle.     Heb.  xii.  U. 
NO  chastening  for  the  present  seemeth  to 


be  joyous,  but  grievous  ;  nevertheless,  after 
ward  it  yieldeth  the  peaceable  fruit  of  right- 
eousness, unto  them  which  are  exercised 
thereby. 

The  Gospel.     St.  John  v.  24. 

VERILY,  verily,  I  say  unto  you,  He  that 
heareth  my  word,  and  believeth  on  him  that 
sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation  ;  but  is  passed  from 
death  unto  life. 

T[  A  Prayer  for  imprisoned  Debtors. 

MOST  gracious  God,  look  down  in  pity 
and  compassion  upon  these  thine  afflicted 
servants,  who  are  fallen  under  the  misery 
of  a  close  restraint.  Give  them  always  a 
deep  sense  of  their  sins,  and  of  thy  fatherly 
love  and  correction  ;  and  the  more  their  con- 
finement presseth  hard  upon  them,  the  more 
let  the  comforts  of  thy  grace  and  mercy 
abound  towards  them.  Give  to  their  credi- 
tors tenderness  and  compassion,  and  to  them 
a  meek  and  forgiring  spirit  towards  all  those 
who  have  confined  them,  and  a  full  purpose 
to  repair  all  the  injuries  and  losses  which 
others  have  sustained  by  them.  Raise  them 
up  friends  to  pity  and  relieve  them  ;  give 
them  the  continued  comfort  of  thy  counte- 
nance here  ;  and  so  sanctify  their  afflictions, 
that  they  may  work  for  them  an  eternal 
weight  of  glory,  through  the  merits  and  me- 
diation of  Jesus  Christ  thy  Son  our  Lord. 
Amen. 


(  503  ) 


A  FORM  OF 


PRAYER  AND  THANKSGIVING 

TO  ALMIGHTY  GOD, 

For  the  fruits  of  the  earth,  and  all  the  other  blessings  of  his  merciful  providence  ;  to  be 
used  yearly  on  the^r^^  Thursday  in  November ^  or  on  such  other  day  as  shall  be  ap- 
pointed by  the  Civil  Authority. 


IT  The  Service  shall  he  as  usual^  except  where  it  is  hereby  otherwise  appointed. 


T[  Among  the  Sentences   at  the  beginning  of 
Morning  Prayer  shall  be  the  following  : 

HONOWR  the  Lord  with  thy  substance, 
and  with  the  first-fruits  of  all  thine  increase  ; 
so  shall  thy  barns  be  filled  with  plenty,  and 
thy  presses  shall  burst  out  with  new  wine. 
Prov.  iii.  9,  10. 

The  Lord  by  wisdom  hath  founded  the 
earth  ;  by  understanding  hath  he  establish- 
ed the  heavens :  by  his  knowledge  the 
depths  are  broken  up,  and  the  clouds 
drop  down  the  dew.  Prov.  iii.  19,  20. 

The  eternal  God  is  thy  refuge,  and  under- 
neath are  the  everlasting  arms.  Deut. 
xxxiii.  27. 

Israel  then  shall  dwell  in  safety  alone ; 
the  fountain  of  Jacob  shall  be  upon  the  land 
of  corn  and  of  wine,  also  his  heaven  shall 
drop  down  dew.  Deut.  xxxiii.  28. 

Happy  art  thou,  O  Israel  ;  who  is  like  un- 
to thee,  O  people  saved  by  the  Lord,  the 
shield  of  thy  help,  and  who  is  the  sword  of 
thy  excellency  !  Deut.  xxxiii.  29. 

IT  Instead  o/,  O  come  let  us  sing,  (f  c.  the  follow- 
ing shall  be  said  or  sung : 

PRAISE  ye  the  Lord ;  for  it  is  good  to 
sing  praises  unto  our  God  ;  for  it  is  pleasant, 
md  praise  is  comely. 

The  Lord  doth  build  up  Jerusalem  ;  he 
jathereth  tosrether  the  outcasts  of  Israel. 

He  healeth  those  that  are  broken  in  heart, 
aid  bindeth  up  their  wounds. 

He  covereth  the  heaven  with  clouds,  and 
{xepareth  rain  for  the  earth  ;  he  maketh  the 
^ass  to  grow  upon  the  mountains. 

He  giveth  to  the  beast  his  food  ;  and  to 
tie  young  ravens  which  cry. 


Praise  the  Lord,  O  Jerusalem :  Praise  thy 
God,  O  Sion. 

For  he  hath  strengthened  the  bars  of  thy 
gates  ;  he  hath  blessed  thy  children  within 
thee. 

He  maketh  peace  in  thy  borders,  and  fill- 
eth  thee  with  the  finest  of  the  wheat. 

H  Then  shall  besaid  or  sung  one  of  the  Selections, 
or  some  other  portion  of  the  Psalms,  at  the 
discretion  of  the  Minister. 

IT  T7ie  First  Lesson  shall  be  Deut.  viii.  and  the 
Second  Lesson  shall  be  1  Thess.  v.  12  to  24. 

IT  After  the  General  Thanksgiving,  shall  be  said 
this  which  followeth : 

MOST  gracious  God,  by  whose  know- 
ledge the  depths  arebroken  up,and  the  clouds 
drop  down  the  dew  ;  we  yield  thee  unfeign- 
ed thanks  and  praise,  as  for  all  thy  mercies, 
so  especially  for  the  returns  of  seed-time  and 
harvest,  and  for  crowning  the  year  with  thy 
goodness,  in  the  increase  of  the  ground, 
and  the  gathering  in  of  the  fruits  thereof. 
And,  we  beseech  thee,  give  us  a  just  sense 
of  this  great  mercy  ;  such  as  may  appear  in 
our  lives,  by  an  humble,  holy,  and  obedient 
walking  before  thee  all  our  days,  through 
Jesus  Christ  our  Lord  ;  to  whom,  with  thee 
and  the  Holy  Ghost,  be  all  glory  and  hon- 
our, world  without  end.  Amen. 

IT  The  Collect  to  be  used  instead  of  that  for  the 
day. 

O  MOST  merciful  Father,  who  hast  bless- 
ed the  labours  of  the  husbandman  in  the  re- 
turns of  the  fruits  of  the  earth ;  we  give  thee 
humble  and  hearty  thanks  for  this  thy 
bounty;  beseeching  thee  to  continue  thy 


504 


PRAYER  AND  THANKSGIVING. 


loving-kindness  to  us ;  that  our  land  may 
still  yield  her  increase,  to  thy  glory  and  our 
comfort,  through  Jesus  Christ  our  Lord. 
Amen. 

The  Epistle.     St.  James  i.  16. 

DO  not  err,  my  beloved  brethren  :  every 
good  gift  andevery  perfectgift  isfrom  above; 
and  Cometh  down  from  the  Father  of  lights, 
with  whom  is  no  variableness,  neither  shad- 
ow of  turning.  Of  his  own  will  begat  he  us  of 
the  word  of  truth,  that  we  should  be  a  kind 
offirst-fruitsof  his  creatures.  Wherefore,  my 
beloved  brethren,  let  every  man  be  swift  to 
hear,  slow  to  speak,  slow  to  wrath  :  for  the 
wrath  of  man  worketh  not  the  righteousness 
of  God.  Wherefore  lay  apart  all  filthiness 
and  superfluity  of  naughtiness,  and  receive 
with  meekness  the  ingrafted  word,  which 
is  able  to  save  your  souls.  Be  ye  doers  of 
the  word  ;  and  not  hearers  only,  deceiving 
your  own  selves.  For  if  any  be  a  hearer  of 
the  word  and  not  a  doer,  he  is  like  unto  a 
man  beholding  his  natural  face  in  a  glass  ; 
for  he  beholdeth  himself,  and  goeth  his  way, 
and  straightway  forgetteth  what  manner  of 
man  he  was.  But  whoso  looketh  into  the 
perfect  law  of  liberty,  and  continueth  there- 


in, he  being  not  a  forgetful  hearer,  but  a 
doer  of  the  work,  this  man  shall  be  blessed  in 
his  deed.  If  any  man  among  you  seem  to 
be  religious,  and  bridleth  not  his  tongue,  but 
deceiveth  his  own  heart,  this  man's  religion 
is  vain.  Pure  religion  and  undefiled  before 
God  and  the  Father  is  this  :  to  visit  the  fa- 
therless and  widows  in  their  affliction,  and 
to  keep  himself  unspotted  from  the  world. 

The  Gospel.   St.  Matt.  v.  43. 

YE  have  heard  that  it  hath  been  said, 
Thou  shalt  love  thy  neighbour,  and  hate 
ihine  enemy.  But  I  say  unto  you.  Love 
your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for 
them  which  despitefully  use  you  and  perse- 
cute you  ;  that  ye  may  be  the  children  of 
your  Father  which  is  in  heaven :  for  he 
maketh  his  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjnst.  For  if  ye  love  them  which 
love  you,  what  reward  have  ye  ?  do  not  even 
the  publicans  the  same  ?  Or  if  ye  salute 
your  brethren  only,  what  do  ye  more  than 
others?  do  not  even  the  publicans  so?  Be 
ye  therefore  perfect,  even  as  your  Father 
which  is  in  heaven  is  perfect. 


(  505  ) 


FORMS  OF 


PRAYER  TO  BE  USED  IN  FAMILIES. 


MORNING  PRAYER. 


1  The  master  or  mistress  having  called  together  as  many  of  the  family  as  can  con- 
venienthj  be  present,  let  one  of  them,  or  any  other  ivhom  they  shall  think  proper,  say 
as  follows,  all  kneeling  : 


OUR  Father,  who  art  in  heaven,  Hal- 
lowed be  thy  Name  ;  Thy  kingdom  come  ; 
Thy  will  be  done  on  earth,  as  it  is  in 
heaven  ;  Give  us  this  day  our  daily  bread  ; 
And  forgive  us  our  trespasses,  as  we  forgive 
those  who  trespass  against  us  ;  And  lead 
us  not  into  temptation  ;  But  deliver  us  from 
evil :  For  thine  is  the  Kingdom,  and  the 
Power,  and  the  Glory,  for  ever  and  ever. 
Amen. 


Acknowledgment 
of  GocPs  mercy  and 
preservation,  espe- 
cially through  the 
night  past. 


*  When  disturb- 
ances of  any  kind 
befall  a  family, 
instead  of  this,  say, 
that  notwithstand- 
ing our  dangers, 
we  are  brought  in 
safety  to  the  begin- 
ning of  this  day. 


Dedication  of  soul 
and  body  to  God's 
service,  with  a  reso- 
lution to  be  grow- 

64 


ALMIGHTY  and  ever- 
lasting God,  in  whom  we 
live  and  move  and  have 
our  being ;  we,  thy  needy 
creatures,  render  thee  our 
humble  praises,  for  thy 
preservation  of  us  from 
the  beginning  of  our  lives 
to  this  day,  and  especially 
for  having  delivered  us 
from  the  dangers  of  the 
past  night.  To  thy  watch- 
ful providence  we  owe 
it,*  (that  no  disturbance 
hath  come  nigh  us  or  our 
dwelling ;  but.  that  we  are 
brought  in  safety  to  the 
beginning  of  this  day.) 
For  these  thy  mercies,  we 
bless  and  magnify  thy 
glorious  name ;  humbly 
beseeching  thee  to  accept 
this  our  morning  sacrifice 
of  praise  and  thanksgiv- 
ing ;  for  his  sake  who  lay 
down  in  the  grave,  and 
rose  again  for  us,  thy  Son 
our  Saviour  Jesus  Christ. 
Am^en. 

And,  since  it  is  of  thy 
mercy,  O  gracious  Fa- 
ther, that  another  day  is 
added  to  our  lives ;  we 


ing  daily  in 
ness. 


rooi- 


here  dedicate  both  our 
souls  and  our  bodies  to 
thee  and  thy  service,  in 
a  sober,  righteous,  and 
godly  life  :  in  which  re- 
solution, do  thou,  O  mer- 
ciful God,  confijm  and 
strengthen  us ;  that,  as  we 
grow  in  age,  we  may  grow 
in  grace,  and  in  the  know- 
ledge of  our  Lord  and 
Saviour  Jesus  Christ. 
Am,en. 

BUT,  O  God,  who  Prayer  for  grace 
knowest  the  weakness  to  enable  us  to  per- 
and  corruption  of  our  na- /o^™  that  resolu- 
ture,  and  the  manifold  '^''"• 
temptations  which  we 
daily  meet  with ;  we  humbly  beseech 
thee  to  have  compassion  on  our  infirmities, 
and  to  give  us  the  constant  assistance  of  thy 
Holy  Spirit ;  that  we  may  be  effectually  re- 
strained from  sin,  and  excited  to  our  duty. 
Imprint  upon  our  hearts  such  a  dread  of  thy 
judgments,  and  such  a  grateful  sense  of  thy 
goodness  to  us,  as  may  make  us  both  afraid 
and  ashamed  to  offend  thee.  And,  above  all, 
keep  in  our  minds  a  lively  remembrance  of 
that  great  day,  in  which  we  must  give  a 
strict  account  of  our  thoughts,  words,  and 
actions  ;  and,  according  to  the  works  done 
in  the  body,  be  eternally  rewarded  or  punish- 
ed, by  him  whom  thou  hast  appointed  the 
Judge  of  quick  and  dead,  thy  Son  Jesus 
Christ  our  Lord.  Amen. 

IN  particular,  we  im-    For  grace  to  guide 
plore  thy  grace  and  pro-  and  keep  us  thefol- 
fecion  fo?  the   ensuing  '^^^S^'-glJ^, 
day.  Keep  us  temperate  m  on  the  business  of 
our  meats  and  drinks,  and  the  same. 
diligent    in   our    several 
callings.  Grant  us  patience 
under  any  afflictions  thou 
shalt  see  fit  to  lay  on  us, 


506 


FAMILY  PRAYERS. 


*  On  Sunday 
morning-,  in- 
stead of  this, 
say,a.u(l  let  thy 
Holy  Spirit  ac- 
company us  to 
the  place  of  thy 
public  worship, 
making  us  se- 
rious an  J  atten- 
tive, and  raising 
our  minds  from 
the  thoughts  of 
this    world    to 


and  miads  always  contented 
with  our  present  condition. 
Give  us  grace  to  be  just  and 
upright  in  all  our  dealings ; 
quiet  and  peaceable ;  full  of 
compassion  ;  and  ready  to  do 
good  to  all  men,  according  to 
our  abilities  and  opportunities. 
Direct  us  in  all  our  ways 
*(and  prosper  the  works  of  our 
hands  in  the  business  of  our 
several  stations.)  Defend  us 
from  all  dangers  and  adversi- 
ties ;  and  be  graciously  pleas- 


ed to  take  us,  and  all  things 
belonging  to  us,  under  thy  fa- 
therly care  and  protection. 
These  things,  and  whatever 
else  thou  shalt  see  necessary 
and  convenient  to  us,  we 
humbly  beg,  through  the 
merits  and  mediation  of  thy 
Son  Jesus  Christ  our  Lord 
and  Saviour.     Amen. 


tne  considera- 
tion of  the  next, 
that  we  may 
fervently  join 
in  the  prayers 
and  praises  of 
thy  Church, 
and  listen  to 
our  duty  with 
honest  hearts, 
in  order  to  prac- 
tise it. 


THE  grace  of  our  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  be  with  us  all  evermore.  Amen. 


EVENING  PRAYER. 


H   The  fayjiily  being  together^  a  little  before  bed  time,  let  the  master  or  mistress,  or  any 
other  whom  they  shall  think  proper.,  say  as  follows,  all  ktieeling  : 


OUR  Father,  who  art  in  heaven,  Hallow- 
ed ba  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give ns  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not 
into  temptation  ;  But  deliver  us  from  evil : 
For  thine  is  the  Kingdom,  and  the  Power, 
and  the  Glory,  for  ever  and  ever.     Amen. 

Confessionof  MOST  merciful  God,  who 
sins,  wt7^  a  art  of  pLirer  eyes  than  to  be- 
prayer  for  ^^^^  iniquity,  and  hast  pro- 
conlrition  and      .     j  r      •  ^        n    i 

pardon.  mised  forgiveness  to  all  those 

who  confess  and  forsake  their 
sins ;  we  come  before  thee  in 
an  humble  sense  of  our  own 
unworthiness,  acknowledging 
our  manifold  transgressions  of 
*   Here    let  thy  righteous   laws.*     But,  O 
himwho  reads  gracious  Father,  who  desirest 
make  a  short  °   ^  ^i       .     ,.     r       •  i     i 

pause  ih  it  ^^°^  ^"®  death  oi  a  sinner,  look 
every'ojie  may  upon  us,  we  beseech  thee,  in 
secretly  con-  mercy,  and  forgive  us  all  our 
fess  the  sins  transgressions.  Make  us  deep- 
faihngs  ,y  sensible  of  the  great  evil  of 
them  ;  and  work  in  us  an  hear- 
ty contrition  ;  that  we  may  ob- 
tain forgiveness  at  thy  hands,  who  art  ever 
ready  to  receive  humble  and  penitent  sin- 
ners ;  for  the  sake  of  thy  Son  Jesus  Christ, 
our  only  Saviour  and  Redeemer.     Amen. 

Prayer  for  AND  lest,  through  our  own 
grace    to    re-  frailty,    or     the     temptations 

beulr.       "'"''  ^^^^^  encompass  us,   we  be 
drawn  again  into  sin,  vouch- 
safe us,  we  beseech  thee,  the  direction  and 


and 

of  that  day. 


assistance  of  thy  Holy  Spirit.  Reform  what- 
ever is  amiss  in  the  temper  and  dispos'tion 
of  our  souls  ;  that  no  unclean  thoughts,  un- 
lawful designs,  or  inordinate  desires,  may 
rest  there.  Pnro^e  our  hearts  from  envy, 
hatred,  and  malice  :  that  we  may  never  suf- 
fer the  sun  to  go  down  upon  our  wrath  ;  but 
may  always  go  to  our  rest  in  peace,  charity, 
and  good-will,  with  a  conscience  void  of  of- 
(ente  towards  thee,  and  towards  men  :  That  ^ 
so.  we  may  be  preserved  pure  and  blameless, 
unto  the  coming  of  our  Lord  and  Saviour 
Jesus  Christ.    A}7ien. 

AND  accept,  O  Lord  our  ^,^^  intercession. 
intercessions  for  all  mankind. 
Let  the  light  of  thy  Gospel  shine  upon  all 
nations;  and  may  as  many  as  have  receiv- 
ed it,  live  as  becomes  it.  Be  gracious  unto 
thy  Church  ;  and  grant  that  every  member 
of  the  same,  in  his  vocation  and  ministry, 
may  serve  thee  faithfully.  Bless  all  in  au- 
thority over  us  ;  and  so  rule  their  hearts 
and  strengfthen  their  hands,  that  they  may 
pnnish  wickedness  and  vice,  and  maintain 
thy  true  religion  and  virtue.  Send  down 
thy  blessings,  temporal  and  spiritual,  upon 
all  our  relations,  friends,  and  neisjliboirs. 
Reward  all  who  have  done  us  good,  and 
pardon  all  those  who  have  done  or  wish  us 
evil,  and  g-ive  them  repentance  and  better 
minds.  Be  merciful  to  all  who  are  in  any 
trouble  ;  and  do  thou,  the  God  of  pity,  ad- 
minister to  them  according  to  their  several 
necessities,  for  his  sake  who  went  ab<5ut 
doing  good,  thy  Son  our  Saviour  Jesus 
Christ.     Amen. 


I 


FAMILY  PRAYERS. 


507 


The  Thanks-      ^^  ^^^  prayers,  O  Lord, 
eivin<r.  we  join  oar  unfeigned  thanks 

for  all  thy  mercies  ;  for  our 
being,  our  reason,  and  all  other  endowments 
and  faculties  of  soul  and  body ;  for  our 
health,  friends,  food,  and  raiment,  and  all 
the  other  comforts  and  conveniences  of  life. 
Above  all,  we  adore  thy  mercy  in  sending  thy 
only  Son  into  the  world,  to  redeem  us  from 
sin  and  eternal  death,  and  in  giving  us  the 
knowledge  and  sense  of  our  duty  towards 
thee.  We  bless  thee  for  thy  patience  with 
us,  notwithstanding  our  many  and  great 
provocations ;  for  all  the  directions,  assis- 
tances, and  comforts  of  thy  Holy  Spirit ;  for 
thy  continual  care  and  watchful  providence 
over  us  through  the  whole  course  of  our 
lives  ;  and  particularly  for  the  mercies  and 
benefits  of  the  past  day  :  beseeching  thee  to 
continue  these  thy  blessings  to  us  ;  and  to 
give  us  grace  to  show  our  thankfulness  in  a 
sincere  obedience  to  his  laws,  through  whose 


merits  and  intercession  we  received  them  all, 
thy  Son  our  Saviour  Jesus  Christ.     Amen. 

IN  particular,  we  beseech        Prayer    for 
thee  to  continue  thy  g-racious  food's  protection 
^1  •        •    I  4.   through  i he  msrht 
protection  tons    his  night,  j-.uo^i         ^ 

Defend  us  from  all  dangers 
and  mischiefs,  and  from  the  fear  of  them ; 
that  we  may  enjoy  such  refreshing  sleep  as 
may  fit  us  for  the  duties  of  the  following 
day.  Make  us  ever  mindful  of  the  time 
when  we  shall  lie  down  in  the  dust ;  and 
grant  us  grace  always  to  live  in  such  a  state, 
that  we  may  never  be  afraid  to  die  :  so  that, 
living  and  dying,  we  may  be  thine,  through 
the  merits  and  satisfaction  of  thy  Son  Christ 
Jesus,  in  whose  name  we  offer  up  these  our 
imperfect  prayers.     Amen. 

THE  grace  of  our  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  be  with  us  all  evermore. 
Amen. 


H   On  Sundays  and  on  other  days,  when  it  may  he  convenient,  it  will  he  proper  to  begin 
with  a  chapter,  or  part  of  a  chapter,  from  the  New  Testament. 


(  508  ) 

NOTES 

INTRODUCTORY    TO    THE    PSALMS 


The  Psalms  are  an  epitome  of  the  Bible,  adap- 
ted to  the  purposes  of  devotion.  They  treat  occa- 
sionally of  the  creation  and  formation  of  the  world; 
the  dispensations  of  Providence,  and  the  economy 
of  grace ;  the  transactions  of  the  patriarchs  ;  the 
exodus  of  the  children  of  Israel ;  their  journey 
through  the  v/ilderness,  and  settlement  in  Canaan  ; 
their  law,  priesthood,  and  ritual ;  the  exploits  of 
their  great  men,  wrought  through  faith ;  their  sins 
and  captivities;  their  repentances  and  restorations; 
the  sufferings  and  victories  of  David  ;  the  peaceful 
and  happy  reign  of  Solomon  ;  the  advent  of  Mes- 
siah, with  its  effects  and  consequences  ;  his  incar- 
nation, birth,  life,  passion,  death,  resurrection,  as- 
cension, kingdom,  and  priesthood;  the  effusion  of 
the  Spirit ;  the  conversion  of  the  nations ;  the  re- 
jection of  the  Jews ;  the  establishment,  increase, 
and  perpetuity  of  the  Christian  Church ;  the  end 
of  the  world  ;  the  general  judgment  ;  the  condem- 
nation of  the  wicked,  and  the  final  triumph  of  the 
righteous  with  their  Lord  and  King.  These  are 
the  subjects  here  presented  to  our  meditations. 
We  are  instructed  how  to  conceive  of  them  aright, 
and  to  express  the  different  aSections  which,  when 
so  conceived  of,  they  must  excite  in  our  minds. 
They  are,  for  this  purpose,  adorned  with  the  fig- 
ures, and  set  off  with  all  the  graces,  of  poetry  ;  and 
poetry  itself  is  designed  yet  farther  to  be  recora- 
mended  by  the  charms  of  music,  thus  consecrated 
to  the  service  of  God  ;  that  so  delight  may  prepare 
the  way  for  improvement,  and  pleasure  become  the 
handmaid  of  wisdom,  while  every  turbulent  passion 
is  calmed  by  sacred  melody,  and  the  fvU  spirit  i« 
still  dispossessed  by  the  harp  of  the  son  of  Jfasc. 
This  little  volume,  like  the  paradise  of  Eden,  af- 
fords us  in  perfection,  though  in  miniature,  every 
thing  that  groweth  elsewhere,  "  every  tree  that  is 
pleasant  to  the  sight,  and  good  for  food  :"  and  above 
all,  that  was  there  lost,  but  is  here  restored,  the 
tree  of  life  in  the  midstof  the  garden.  That  which 
we  read,  as  matter  of  speculation,  in  the  other 
Scriptures,  is  reduced  to  practice,  when  we  recite 
it  in  the  Psalms ;  in  those,  repentance  and  faith 
are  described,  but  in  these,  they  are  acted ;  by  a 
perusal  of  the  former,  we  learn  how  others  served 
God,  but,  by  using  the  latter,  we  serve  him  our- 
selves. "  What  is  there  necessary  for  man  to 
know,"   says   the   pious    and    judicious    Hooker, 


"  which  the  Psalms  are  not  able  to  teach  ?  They 
are  to  beginners  an  easy  and  famihar  introduction. 
a  mighty  augmentation  of  all  virtue  and  knowledge 
in  such  as  are  entered  before,  a  strong  confirma- 
tion to  the  most  perfect  among  others.  Heroical 
magnanimity,  exquisite  justice,  grave  moderation, 
exact  wisdom,  repentance  unfeigned,  unwearied 
patience,  the  mysteries  of  God,  the  sufferings  of 
Christ,  the  terrors  of  wrath,  the  comforts  of  grace, 
the  works  of  Providence  over  this  world,  and  the 
promised  joys  of  that  world  which  is  to  come  ;  all 
good  necessary  to  be  either  known,  or  done,  or  had, 
this  one  celestial  fountain  yieldeth.  Let  there  be 
any  grief  or  disease  incident  unto  the  soul  of  man, 
any  wound  or  sickness  named,  for  which  there  is 
not,  in  this  treasure-house,  a  present  comfortable 
remedy  at  all  times  ready  to  be  found."  In  the 
language  of  this  divine  book,  therefore,  the  prayers 
and  praises  of  the  Church  have  been  offered  up  to 
the  throne  of  grace,  from  age  to  age.  And  it  ap- 
pears to  have  been  the  manual  of  the  Son  of  God, 
in  the  days  of  his  flesh  ;  who,  at  the  conclusion  of 
his  last  supper,  is  generally  supposed,  and  that  upon 
good  grounds,  to  have  sung  a  hymn  taken  from  it ; 
v;'ho  pronounced,  on  the  cross,  the  beginning  of  the 
22d  Psalm ;  "  My  God,  my  God,  why  hast  thou 
forsaken  me  *?"  and  expired  with  a  part  of  the  31st 
Psalro  in  his  mouth ;  "Into  thy  hands  I  commend 
my  spirit."  Thus  he,  who  had  not  the  Spirit  by 
measure,  in  whom  were  hidden  all  the  treasures  of 
wisdom  and  knowledge,  and  who  spake  as  never 
man  spake,  yet  chose  to  conclude  his  life,  to  solace 
himself  in  his  greatest  agony,  and  at  last  to  breathe 
out  his  soul,  in  the  Psalmist's  form  of  words  rather 
than  his  own.  No  tongue  of  man  or  angel,  as  Dr. 
Hammond  justly  observes,  can  convey  a  higher 
idea  of  any  book,  and  of  their  felicity  who  use  it 
aright.  Bp.  Home. 

The  Psalms  very  justly  make  a  principal  part  of 
the  joint  praises,  that  we  offer  up  to  God.  For 
though  several  of  them  were  composed  on  particu- 
lar occasions,  yet  they  are  plainly  fitted  for  general 
use  ;  and  their  insertion  into  the  canon  of  Scripture 
proves  them  to  be  designed  for  it :  the  Jews  an- 
ciently recited  them  in  the  temple,  and  do  still  in 
their  synagogues  :  the  New  Testament  hath  re- 
commended them  to  the  Christians  ;  and  the  whole 
Church  hath  sung  them  ever  since.    Indeed  the 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


509 


subject  matter  of  them  is  very  different :  but  those 
of  joy  are  much  more  numerous,  than  any  other 
sort :  and  all  of  them  afford  ground  of  praise  at 
least ;  the  doctrinal,  the  exhortatory,  the  historical, 
as  well  as  the  rest.  Even  the  plaintive  and  peti- 
tionary minister  cause  of  thanksgiving  to  Him,  who 
hath  promised  to  hear,  and  support,  and  deliver; 
and  make  all  "  things  work  together  for  good  to 
them,  that  love  him."  Rom.  viii.  28.  Glory  there- 
fore to  the  blessed  Three  in  One  is  a  fit  conclusion 
to  every  Psalm. 

But  in  reading  them  it  must  be  carefully  observ- 
ed, and  may  with  moderate  care  be  commonly  dis- 
tinguished, in  whose  person  the  several  sentences 
are  spoken.  In  some  Psalms,  or  portions  of  Psalms, 
it  is  God,  or  Christ ;  in  others  it  is  wicked  men, 
that  speak.  These  we  must  repeat  as  theii  sayings  : 
and  none  as  our  own,  but  what  were  intended  for  us. 
Even  the  words  of  the  Psalmist,  if  we  are  to  adopt 
them,  may  frequently  seem  so  unapplicable  to  the 
outward  condition,  or  inward  frame,  of  many  in 
every  congregation,  that,  if  they  attend  to  them, 
they  cannot  say  them  with  truth.  But  most  of 
them  all  good  people  may  say,  even  of  themselves 
singly,  with  much  truth.  For  they  have  constant- 
ly enemies,  temporal  or  spiritual,  afflictions  more 
or  less  heavy,  valuable  mercies,  and  at  times  warm 
feelings  of  pious  dispositions :  which,  if  not  pre- 
sent, may  be  so  recalled,  and  made  their  own  again, 
as  to  be  very  sincerely  expressed  to  God.  And  what 
they  cannot  say  in  their  own  name  separately,  they 
may  truly  say  in  the  name  of  Christ's  Church,  of 
which  they  are  members :  and  they  ought,  and 
surely  do,  bear  some  share  of  the  mercies  and  suf- 
ferings, the  fears  and  desires,  of  every  part  of  it, 
m  every  state.  And  as  David,  in  some  of  his 
Psalms,  takes  on  him  the  person  of  Christ ;  in 
others  he  seems  to  take  that  of  his  disciples  ;  and 
to  speak,  not  in  any  one  particular  character,  but 
as  representing  the  whole  body  of  believers.  Or  if 
there  be  any  passages,  which  neither  of  these  me- 
thods will  suit :  still  we  may  rehearse  them  as  ex- 
pressing the  case  of  some  eminent  worthy  of  old 
times,  and  be  affected  by  it  accordingly :  for  we 
often  are  strongly  affected  by  the  circumstances, 
well  described,  not  only  of  distant  but  of  imaginary 
persons.  We  may  consider,  as  we  go  on,  the  like- 
ness, or  the  difference,  between  his  situation,  his 
temper,  and  our  own  :  and  raise  from  it  many  re- 
flections of  sympathy  and  caution,  of  humiliation, 
encouragement,  and  thankfulness.  Thus,  at  least, 
we  may  bring  every  thing  we  say,  home  to  our- 
selves: and  by  so  doing  furnish  our  minds  with  a 
most  valuable  store  of  devout  thoughts  and  lan- 
guage, perhaps  for  many  future  occasions  of  our 
own  or  others.  For  the  book  of  Psalms  is  so  in- 
exhaustible a  treasure  of  every  branch  of  piety, 


that  a  more  constant  use  of  it,  than  of  any  other  in 
the  whole  bible  haili,  with  very  just  reason,  been 
appointed  in  public  forms  of  prayer,  and  recom- 
mended in  private  ones. 

It  may  be  objected,  that  in  several  of  them  Da- 
vid utters  most  bitter  imprecations  against  his  ene- 
mies :  in  which,  to  say  nothing  harsher,  we  cannot 
follow  him  ;  for  the  rule  of  the  New  Testament  is, 
"Bless  and  curse  not."  Rom.  xii.  14.  But  indeed 
most,  if  not  all,  the  places,  which  appear  wishes  ot 
evil,  may,  according  to  the  confessed  import  of  the 
original,  be  understood  only  as  predictions  of  it. 
Or,  supposing  them  wishes,  David  might  be  di- 
rected by  infinite  wisdom  to  pronounce  them  even 
against  the  opposer  of  his  reigning  over  Israel; 
who  opposed,  at  the  same  time,  the  known  decree 
of  Providence.  Repeating  them  in  this  view, 
solely  as  his,  must  be  innocent :  and  strongly  sug- 
gest an  important  admonition,  "  not  to  fight  against 
God."  Acts  xxiii.  9.  But  perhaps  in  some  of  these, 
as  well  as  other  passages,  he  speaks  in  the  person 
of  the  whole  Church  of  God,  against  all  its  irrecon- 
cileable  adversaries,  whoever  they  be.  Such  was 
Judas:  to  whom  therefore  the  two  most  dreadful  of 
these  Psalms  are  applied,  (Acts  i.  20:)  and,  with 
the  utmost  tenderness  to  the  whole  of  God's  crea- 
tion, we  may  and  must  desire  the  overthrow  of 
them,  who  obstinately  hate  him  and  his  laws. 
For,  though  we  ought  much  more  to  desire  the  re- 
pentance, than  the  death  of  a  sinner,  as  he  himself 
doth  :  yet  if  they  will  not  repent,  we  ought  to  think 
and  speak  with  approbation  and  satisfaction,  yet 
mixed  with  an  awful  concern,  of  their  punishments 
here,  and  sentence  hereafter:  which  last  St.  Paul 
represents  good  persons,  as  joining  to  pronounce  : 
"  Do  ye  not  know,  that  the  saints  shall  judge  the 
world?"  1  Cor.  vi.  2.  Abp.  Secker. 

Very  few  of  the  Psalms,  comparatively,  appear  to 
be  simply  prophetical,  and  to  belong  only  to  Mes- 
siah, without  the  intervention  of  any  other  person. 
Most  of  them,  it  is  apprehended,  have  a  double 
sense,  which  stands  upon  this  ground  and  founda- 
tion, that  the  ancient  patriarchs,  prophets,  priests, 
and  kings,  were  typical  characters,  in  their  several 
ofEces,  and  in  the  more  remarkable  passages  of 
their  lives,  their  extraordinary  depressions,  and  mi- 
raculous exaltations,  foreshewing  Him  who  was  to 
arise,  as  the  Head  of  the  holy  Family,  the  great 
Prophet,  the  true  Priest,  the  everlasting  King.  The 
Israelitish  polity,  and  the  law  of  Moses,  were  pur- 
posely framed  after  the  example  and  shadow  of 
things  spiritual  and  heavenly  ;  and  the  events, 
which  happened  to  the  ancient  people  of  God,  were 
designed  to  shadow  out  parallel  occurrences,  which 
should  afterwards  take  place,  in  the  accomplish- 
ment of  man's  redemption,  and  the  rise  and  pro- 
gress of  the  Christian  Church.     For  this  reason, 


510 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


the  Psalms  composed  for  the  use  of  Israel,  and  Is- 
rael's monarch,  and  by  them  accordingly  used  at 
the  time,  do  admit  of  an  application  to  us,  who  are 
now,  "  the  Israel  of  God,"  and  our  Redeemer  who 
is  the  King  of  Israel.  Bp.  Horne. 

It  would  be  an  arduous  and  adventurous  under- 
taking to  attempt  to  lay  down  the  rules  observed  in 
the  conduct  of  the  Mystic  Allegory  ;  so  diverse 
are  the  modes  in  which  the  Holy  Spirit  has  thought 
proper  to  communicate  his  counsels  to  different  per- 
sons upon  different  occasions  ;  inspiring  and  direct- 
ing the  minds  of  the  prophets  according  lo  his  good 
pleasure;  atone  time  vouchsafing  more  full  and 
free  discoveries  of  future  events  ;  while,  at  another, 
he  is  more  obscure  and  sparing  in  his  intimations. 
From  hence  ariseth  of  course  a  great  variety  in  the 
Scripture  usage  of  this  kind  of  allegory,  as  to  the 
manner  in  which  the  spiritual  sense  is  couched 
under  the  other.  Sometimes  it  can  hardly  break 
forth  and  shew  itself  at  intervals  through  the  literal, 
which  meets  the  eye  as  the  ruling  sense,  and  seems 
to  have  taken  entire  possession  of  the  words  and 
phrases.  On  the  contrary,  it  is  much  oftener  the 
capital  figure  of  the  piece,  and  stands  confessed  at 
once  by  such  splendour  of  language,  that  the  letter, 
in  its  turn,  is  thrown  into  shades,  and  almost  total- 
ly disappears.  Sometimes  it  shines  with  a  con- 
stant equable  light ;  and  sometimes  it  darts  upon 
us  on  a  sudden,  like  a  flash  of  lightning  from  the 
clouds.  But  a  composition  is  never  more  truly 
elegant  and  beautiful  than  when  two  senses,  alike 
conspicuous,  run  parallel  together  through  the  whole 
poem,  mutually  corresponding  with,  and  illustrating 
each  other.  I  will  produce  an  undoubted  instance 
or  two  of  this  kind,  which  will  shew  my  meaning, 
and  confirm  what  has  hitherto  been  advanced  on 
the  subject  of  the  mystic  allegory. 

The  establishment  of  David  upon  his  throne,  not- 
withstanding the  opposition  made  to  it  by  his  ene- 
mies, is  the  subject  of  the  second  Psalm.  David 
sustains  in  it  a  twofold  character,  literal  and  alle- 
gorical. If  we  read  over  the  Psalm  first  with  an 
eye  to  the  literal  David,  the  meaning  is  obvious  and 
put  out  of  all  dispute  by  the  sacred  history.  There 
is  indeed  an  uncommon  glow  in  the  expression, 
and  sublimity  in  the  figures,  and  the  diction  is  now 
and  then  exaggerated  as  it  were  on  purpose  to  in- 
timate, and  lead  us  to  the  contemplation  of  higher 
and  more  important  matters  concealed  within.  In 
compliance  with  this  admonition,  if  we  take  another 
survey  of  the  Psalm,  as  related  to  the  person  and 
concerns  of  the  spiritual  David,  a  noble  series  of 
events  instantly  rises  to  view,  and  the  meaning  be- 
comes more  evident  as  well  as  exalted.  The 
colouring  which  may  perhaps  seem  too  bold  and  gla- 
ring for  the  king  of  Israel,  will  no  longer  appear  so, 
when  laid  upon  his  great  antitype.    After  we  have 


thus  attentively  Considered  the  subjects  apart,  let 
us  look  at  them  together,  and  we  shall  behold  the 
full  beauty  and  majesty  of  this  most  charming 
poem.  We  shall  perceive  the  two  senses,  very  dis- 
tinct from  each  other,  yet  conspiring  in  perfect  har- 
mony, and  bearing  a  wonderful  resemblance  in  every 
feature  and  lineament,  while  the  analogy  between 
them  is  so  exactly  preserved,  that  either  may  pass 
for  the  original,  from  which  the  other  was  copied. 
New  light  is  continually  cast  upon  the  phraseology, 
fresh  weight  and  dignity  are  added  to  the  senti- 
ment, till  gradually  ascending  from  things  below  to 
things  above,  from  human  affairs  to  those  which 
are  divine,  they  bear  the  great  important  theme  up- 
wards with  them,  and  at  length  place  it  in  the 
height  and  brightness  of  heaven. 

What  hath  been  observed  with  regard  to  this 
Psalm,  may  also  be  applied  to  the  seventy-second  ; 
the  subject  of  which  is  of  the  same  kind,  and 
treated  in  the  same  manner.  Its  title  might  be, 
The  Inauguration  of  Solomon.  The  scheme  of 
the  allegory  is  like  in  both ;  but  a  diversity  of  mat- 
ter occasions  an  alteration  in  the  diction.  For 
whereas  one  is  employed  in  celebrating  the  mag- 
nificent triumphs  of  victory,  it  is  the  design  of  the 
other  to  draw  a  pleasing  picture  of  peace,  and  of 
that  felicity,  which  is  her  inseparable  attendant. 
The  style  is  therefore  of  a  more  even  and  tempe- 
rate sort,  and  more  richly  ornamented.  It  aboun- 
deth  not  with  those  sudden  changes  of  the  person 
speaking  which  dazzle  and  astonish  ;  but  the  ima- 
gery is  borrowed  from  the  delightful  scenes  with 
which  creation  cheers  the  sight,  and  the  pencil  of 
the  divine  artist  is  dipped  in  the  soft  colours  of  t 
nature.  And  here  we  may  take  notice  how  pecu-  I 
liarly  adapted  to  the  genius  of  this  kind  of  allegory 
the  parabolical  style  is,  on  account  of  the  great 
variety  of  natural  images  to  be  found  in  it.  For 
as  these  images  are  capable  of  being  employed  in 
the  illustration  of  things  divine  and  human,  be- 
tween which  there  is  a  certain  analogy  maintained, 
so  they  easily  afford  that  ambiguity  which  is  neces- 
sary in  this  species  of  composition,  where  the  lan- 
guage is  applicable  to  each  sense,  and  obscure  in 
neither;  it  comprehends  both  parts  of  the  allegory, 
and  may  be  clearly  and  distinctly  referred  to  one 
or  the  other.  Bp.  Lowth. 

The  offence  taken  at  the  supposed  uncharitable  A 
and  vindictive  spirit  of  the  imprecations  which  oc- 
cur in  some  of  the  Psalms,  ceases  immediately  if 
we  change  the  imperative  for  the  future,  and  read, 
not  "let  them  be  confounded,"  «&c.,  but,  "they 
SHALL  BE  CONFOUNDED,"  &c.,  of  which  the  Hebrew 
is  equally  capable.  Such  passages  will  then  have 
no  more  diflBculty  in  them,  than  the  other  frequent 
predictions  of  divine  vengeance  in  the  writings  ot 
the  prophets,  or  denunciations  of  it  in  the  gospel, 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


5U 


intended  to  warn,  to  alarm,  and  to  lead  sinners  to 
repentance  that  they  may  fly  from  the  wrath  to 
come.  This  is  Dr.  Hammond's  observation  ;  who 
very  properly  remarks,  at  the  same  time,  that  in 
many  places  of  this  son,  as  particularly  in  Psalm 
cix.  (and  the  same  may  be  said  of  Psalm  Ixix.)  it 
is  reasonable  to  resolve  that  Christ  himself  speak- 
eth  in  the  prophet ;  as  being  the  person  there  prin- 
cipally concerned,  and  the  completion  most  signal 
in  many  instances  there  mentioned :  the  succes- 
sion especially  of  Matthias  to  the  apostleship  of 
Judas.  It  is  true,  that  in  the  citation  made  by  St. 
Peter  from  Psalm  cix.  in  Acts  i.  20,  as  also  in  that 
made  by  St.  Paul  from  Psalm  Ixix.  in  Romans  xi. 
9,  the  imperative  form  is  preserved ;  "  Let  his 
habitation  be  void,"  &c. ;  "  Let  their  table  be 
made  a  snare,"  &c.  But  it  may  be  considered 
that  the  apostles  generally  cited  from  the  Greek  of 
the  LXX  version  ;  and  took  it  as  they  found  it, 
making  no  alterations,  when  the  passage  as  it 
there  stood,  was  sufficient  to  prove  the  main  point 
which  it  was  adduced  to  prove.  If  the  impreca- 
tory form  be  stiU  contended  for,  all  that  can  be 
meant  by  it,  whether  uttered  by  the  prophet,  by 
Messiah,  or  by  ourselves,  must  be  a  solemn  ratifi- 
cation of  the  just  judgments  of  the  Almighty 
against  his  impenitent  enemies,  like  what  we  find 
ascribed  to  the  blessed  in  heaven  when  such  judg- 
ments were  executed.  Rev.  xi.  17,  J8j  xvi.  5,  6, 
7.  See  Merrick's  Annotations  on  Psalm  cix.  and 
Witsie's  Miscellan.  Sacr.  Lib.  i.  Cap.  xviii.  Sect. 
24.  But  by  the  future  rendering  of  the  verbs, 
every  possible  objection  is  precluded  at  once. 

Bp.  Horne. 

Greatness  confers  no  exemption  from  the  cares 
and  sorrows  of  life.  Its  share  of  them  frequently 
bears  a  melancholy  proportion  to  its  exaltation. 
This  the  Israelitish  monarch  experienced.  He 
sought  in  piety  that  peace  which  he  could  not  find 
in  empire,  and  alleviated  the  disquietudes  of  state 
with  the  exercises  of  devotion. 

His  invaluable  Psalms  convey  those  comforts  to 
others,  whicb  they  aSbrded  to  himself.  Composed 
upon  particular  occasions,  yet  designed  for  general 
use;  delivered  out  as  services  for  Israelites  under 
the  law,  yet  no  less  adapted  to  the  circumstances 
of  Christians  under  the  Gospel ;  they  present  re- 
ligion to  us  in  the  most  engaging  dress ;  communi- 
cating truths  which  philosophy  could  never  investi- 
gate, in  a  style  which  poetry  can  never  equal; 
while  history  is  made  the  vehicle  of  prophecy,  and 
creation  lends  its  charms  to  paint  the  glories  of  re- 
demption. Calculated  alike  to  profit,  and  to  please, 
they  inform  the  understanding,  elevate  the  afiec- 
tions,  and  entertain  the  imagination,  Indited  un- 
der the  influence  of  Him  to  whom  all  hearts  are 
known,  and  all  events  foreknown,  they  suit  man- 


kind in  all  situations,  grateful  as  tlie  manna  which 
descended  from  above,  and  conformed  itself  to 
every  palate.  The  fairest  productions  of  human 
wit,  after  a  few  perusals,  like  gathered  flowers 
wither  in  our  hands,  and  lose  their  fragrancy  ;  but 
these  unfading  plants  of  paradise  become,  as  we 
are  accustomed  to  them,  still  more  and  more  beau- 
tiful ;  their  bloom  appears  to  be  daily  more  and 
more  heighteued  ;  fresh  odours  are  emitted,  and 
new  sweets  extracted  from  them.  He  who  hath 
once  tasted  their  excellences,  will  desire  to  taste 
them  again ;  and  he  who  tastes  them  oftenest, 
will  relish  them  best. 

And  now,  could  the  author  flatter  himself  that 
any  one  would  take  half  the  pleasure  in  reading 
the  following  exposition,  which  he  hath  taken  in 
writing  it,  he  would  not  fear  the  loss  of  his  labour. 
The  employment  detached  him  from  the  bustle 
and  hurry  of  life,  the  din  of  politics,  and  the  noise 
of  folly ;  vanity  and  vexation  flew  away  for  a  sea- 
son, care  and  disquietude  came  not  near  his  dwell- 
ing. He  arose,  fresh  as  the  morning,  to  his  task ; 
the  silence  of  the  night  invited  him  to  pursue  it ; 
and  he  can  truly  say  that  food  and  rest  were  not 
preferred  before  it. 

Every  psalm  improved  infinitely  upon  his  ac- 
quaintance with  it,  and  no  one  gave  him  uneasiness 
but  the  last ;  for  then  he  grieved  that  his  work  was 
done.  Happier  hours  than  those  which  he  spent 
upon  these  meditations  on  the  Songs  of  Sion,  he 
never  expects  to  see  in  this  world.  Very  plea- 
santly did  they  pass  and  moved  smoothly  and 
swiftly  along  ;  for,  when  thus  engaged  he  counted 
no  time.  They  have  gone  but  have  left  a  relish 
and  fragrance  upon  the  mind,  and  the  remem- 
brance of  them  is  sweet.  Bp.  Horne. 

That  the  reader  may  the  more  easily  turn  to 
such  Psalms  as  will  best  suit  the  present  state  of 
his  mind,  according  to  the  diflerent  circumstances, 
whether  external  or  internal,  into  which,  by  the 
changes  and  chances  of  life,  or  the  variations 
of  temper  and  disposition,  he  may,  at  any  time, 
be  thrown,  the  common  Table  of  Psalms,  classed 
under  their  several  subjects,  is  here  subjoined. 

Prayers. 

I.  Prayers  for  pardon  of  sin.  Psalm  6,  25,  38,  5 1, 
130.  Psalms  styled  Penitential,  6,  32,  38,  51, 
102,  130,  143. 

II.  Prayers  composed  when  the  Psalmist  was  de- 
prived of  an  opportunity  for  the  public  exercise 
of  religion.    Psalm  42,  43,  63,  84. 

III.  Prayers  wherem  the  Psalmist  seems  extremely 
dejected,  though  not  totally  deprived  of  conso- 
lation, under  his  afflictions.  Psalm  13,  22,  69, 
77,  88,  143. 

IV.  Prayers  wherein  the  Psalmist  asketh  help  of 


512 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


God,  in  consideration  of  his  own  integrity,  and 
the  uprightness  of  his  cause.      Psalm  7,    17, 

26,  35. 

V.  Prayers  expressing  the  firmest  trust  and  confi- 
dence in  God  under  afflictions.    Psalm  3,  16, 

27,  31,  54,  56,  57,  61,  62,  71,  86. 

VI.  Prayers  composed  when  the  people  of  God 
were  under  affliction  or  persecution.  Psalm  44 
60,  74,  79,  80,  S3,  89,  94,  102,  123,  137. 

VII.  The  following  are  likewise  Prayers  in  time 
of  trouble  and  affliction.  Psalm  4,  5,  11,  28,  41, 
55,  59,  64,  70,  109,  120,  140,  141,  142. 

VIII.  Prayers  of  intercession.  Psalm  20,  67,  122, 
132,  144. 

Psalms  of  Thanksgiving. 

I.  Thanksgivings  for  mercies  vouchsafed  to  par- 
ticular persons.  Psalm  9,  18,  21,  30,  34,  40,  75, 
103, 108,  116,  118,  138,  144. 

II.  Thanksgivings  for  mercies  vouchsafed  to  the 
Israelites  in  general.  Psalm  46,  48,  65,  66,  68, 
76,  81,  85,  98,  105,  124,  126,  129,  135,  136,  149. 

Psalms   of  Praise   and  Adoration,  displaying 
THE  Attributes  of  God. 

I.  General  acknowledgments  of  God's  goodness 
and  mercy,  and  particularly  his  care  and  pro- 
tection of  good  men.  Psalm  23,  34,  36,  91, 100, 
103,  107,  117,  121,  145,  146. 

II.  Psalms  displaying  the  power,  majesty,  glory, 
and  other  attributes  of  the  divine  Being.  Psalm 
8,  19,  24,  29,  33,  47,  50,  65,  66,  76,  77,  93,  95, 
96,  97,  99,  104,  111,  113  114,  115, 134, 139,  147, 
148,  150. 

Instructive  Psalms. 

I.  The  different  characters  of  good  and  bad  men  : 
the  happiness  of  the  one,  and  the  miseries  of 
the  other,  are  represented  in  the  following 
Psalms,  1,  5,  7,  9,  10,  11,  12,  14,  15,  17,  24,  25, 
32,  34,  36,  37,  50,  52,  53,  58,  73,  75,  84,  91,  92, 
94,  112,  119,  121,  125,  127,  128,  133. 

II.  The  excellence  of  God's  law.     Psalm  19,  119. 

III.  The  vanity  of  human  life.    Psalm  39,  49,  90. 

IV.  Advice  to  Magistrates.     Psalm  82,  101. 

V.  The  virtue  of  humility.    Psalm  131. 

Psalms  more  eminently  and  directly  Prophet- 
ical. 

Psalm  2,  16,  22,  40,  45,  68,  72,  87, 110,  118. 

Historical  Psalms. 

Psalm  78,  105,  106.  Bp.  Horne. 


A  SHORT  VOCABULARY, 

Giving  the  signification  of  some  old  English  words 


used  in  this  translation,  but  not  commonly  spo- 
ken or  written  in  this  age,  at  least  not  in  that 
sense  in  which  our  Translators  took  them. 
(Abridged  from  "  Holy  David  and  his  old  Eng- 
lish Translators  clear'd,"  8vo.  1706.) 

Beast.  Any  living  creature^  except  man  ;  not 
only  our  Translators,  but  Mr.  Ainsworth,  calls 
serpents  and  fish  "  beasts."  Gen.  iii.  1 ;  Psal.  civ. 
25.  And  indeed  our  last  Translators  do  the 
same  ;  which  shews  that  the  word  was  taken  in  0 
this  sense  for  above  sixty  years  after  this  trans- 
lation was  made. 

Blaspheme.  To  speak  reproachfully  either  oj 
God  or  man.  If  we  respect  the  etymology  only, 
it  is  more  properly  applicable  to  man,  than  to 
God  :  for  it  properly  signifies  to  hurt  the  fame, 
or  credit  oJ  another.    Ps.  iv.  2.  _ 

Blasphemy.    Reproach,  or  slander,  either  againsi     y 
God,  or  man.  Ps.  Ixxiii.  8. 

Commune.  To  discourse  familiarly,  to  confei 
notes. 

Counsel.  Design,  device,  decree,  or  resolution 
and  not  only  advice,  or  direction,  as  it  is  now 
commonly  taken.    Ps.  xxxiii.  10. 

Eschew.    Avoid,  shun,  decline. 

Fain.  Glad,  merry.  We  now  use  it  adverbially, 
namely,  "I  would  fain,"  that  is,  gladly :  but  we 
do  not  commonly  use  it  as  an  adjective,  as  our 
ancestors  did.     See  Ps.  Ixxi.  21. 

Flitting.  A  hasty  removal,  or  flight.  It  is  still 
used  in  this  sense  in  some  parts  of  England.  Ps. 
liv.  8. 

Flood.  A  river  or  stream.  See  Ps.  Ixxii.  8 ; 
Ixxxix.  26.  It  should  seem  this  word  retained 
this  signification  commonly  in  our  language  at 
the  beginning  of  the  seventeenth  century  ;  for 
our  last  Translators  use  it  in  this  sense.  Josh, 
xxiv.  3  ;  Ps.  xcviii.  8. 

Health.  Safety,  protection,  power  of  saving, 
salvation  both  spiritual  and  temporal.  It  evi- 
dently comes  from  the  old  English  hael,  which 
had  the  very  same  signification.  Ps.  xxii.  1,  &c.; 
and  our  last  Translators  used  the  word  "  health" 
in  this  sense.  Ps.  xlii.  11. 

Hell.  Not  only  the  place  of  torments,  but  the 
place  or  state  of  deceased  soids,  or  what  we 
commonly  call  the  other  world.  It  seems  to 
come  from  "  Helan,"  to  cover,  or  hide,  as  the 
Greek  "  Hades"  likewise  signifies  an  obscure  or 
unknown  place.  Our  Translators  did  well  to 
retain  the  word  in  this  sense,  as  they  do  in  Ps. 
XXX.  3,  and  often  elsewhere :  for  this  helps  us  to 
understand  those  words  of  our  Christian  faith, 
"He  descended  into  Hell;"  whereas,  by  losing 
the  ancient  signification  of  words,  the  people  are 
in  danger  to  lose  the  sense  and  meaning  of  their 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


513 


Creed.     Further,   sometimes    "  Hell"    signifies   | 
death  only,  as  in  Ps.  xviii.  4 ;  cxvi.  3. 

Host.     Army,  or  very  great  company,  very  often. 

Imagine,  To  contrive,  plot,  design  ;  so  it  signi- 
fies in  the  statute  of  treason,  which  makes  it  a 
crime  punishable  with  death,  "  to  imagine  the 
death  of  the  King,"  &c.     Ps.  ii.  1,  and  very  often. 

Instantly.  Importunately,  zealously.  Ps.  Iv.  18. 
We  still  say  that  a  thing  was  done  "  at  the  in- 
stance," that  is,  at  the  earnest  request,  of  ano- 
ther. The  adjective  insfant  signifies  importu- 
nate, in  our  last  translation,  (Luke  xxiii.  23,)  and 
in  other  places. 

Leasing.  Lying,  cheating,  dissembling.  Ps. 
iv.  2. 

Lust.  Not  only  filthy  carnal  desires,  but  any 
eagerness  of  appetite,  or  violent  irregular  in- 
clination. Ps.  X.  2.  So  to  "lust,"  and  to  "list" 
signify  the  same  thing  in  this  translation.  Ps. 
Ixxiii.  7. 

Malicious.  Very  had,  evil,  &c.  Ps.  lix.  5.  We 
now  commonly  understand  by  this  word,  spite- 
ful, envious  ;  the  ancients  did  not  so. 

Nethermost.  Lowest.  Ps.lxxxvi.  13.  "Nether" 
is  used  for  lower,  by  our  last  Translators.  Deut. 
xxiv.  6,  &c. 

Plague.  Any  hloxo  or  stroke  of  God's  correcting 
or  punishing  hand,  (Ps.  xxxviii.  17;)  not  the  pes- 
tilence only.  "  To  plague,"  in  common  dis- 
course, signifies,  to  use  any  severe  proceed- 
ings. 

Port.  Gate,  from  the  Latin  "  Porta."  We  still 
call  him  who  keeps  the  gate  porter.  Ps.  ix.  14. 

Preacher,  Not  only  he  that  discourses  publicly 
of  religion,  but  any  one  that  publishes  or  de- 
clares any  thing.  Ps,  Ixviii.  11 ;  lix,  12.  So  "to 
preach"  signifies  to  publish  or  declare. 

Prevent.  To  go,  or  be  before.  There  are  two 
designs  which  one  may  have  in  "  going  before" 
another  ;  either  to  guide  and  help,  or  to  hinder 
or  stop:  accordingly  the  word  signifies  two  con- 
trary things,  namely,  to  help  forward,  and  to 
oppose,  hinder,  &c.  In  the  Scripture  and  Lit- 
urgy, it  is  for  the  most  part  taken  in  the  good 
sense,  to  guide,  help  forward,  assist,  or  be  be- 
forehand in  kindness,  as  in  Ps.  xxi.  3 ;  some- 
times in  the  bad  sense,  to  hinder,  stand  in  one's 
way,  &c.  (Ps.  xviii.  18  :)  at  other  places  barely 
to  go,  or  be  before,  as  in  Ps.  cxix,  148 ;  and  1 
Thess.  iv.  15. 
J  Quick.  Alive;  and  so  to  "  quicken,"  signifies  to 
I- .,      give  or  restore  life,  to  revive  or  enliven.  Ps. 

cxxiv.  2  ;  xxii,  30, 
•  -    Rebuke.    Not  only  sererc  reprehension,  but  any 
manner  of  hc^^d  or  nproachful  language.  Ps. 
Ixix.  21. 

Reproof  is  used  in  much  the  same  sense  with  the 
65 


former  word  rebuke,  and  does  not  only  import, 
grave  and  severe  admonition,  but  any  manner 
of  reproachful  language,  any  speech  whereby 
we  sht^w  our  dislike  of  another's  words  or  ac- 
tions. Ps,  Ixix.  20, 

Simple.  Unmixt,  plain,  without  any  fraud  or 
guile,  or  worldly  policy  j  like  a  child,  that  has 
no  art  or  cunning  to  help  himself  in  any  difficul- 
ty, and  therefore  is  often  oppressed  and  over- 
reached by  crafty  and  sharp  men.  It  is  gener- 
ally used  in  a  good  sense  in  the  Psalms  and 
New  Testament ;  namely,  for  plain,  undesign- 
ing,  though  abused  men  ;  but  then,  because  such 
are  subject  to  be  caught  and  drawn  into  evil, 
by  political  and  artificial  men,  therefore  sometimes 
it  denotes  those  who  by  this  means  are  fte/rayerZ 
to  sin,  and  a  fault  committed  through  this  easy 
unwary  temper,  is  called  "  simpleness."  Ps. 
Ixix.  5. 

Well.  A  spring,  fountain,  ox  small  stream,  not 
only  a  deep  dug  pit,  as  now  it  commonly  signi- 
fies. Ps,  xxxvi.  9;  Ixxxiv.  6. 

Wholesome.  Safe.  We  still  say  "wholesome 
food,  air,  law,  counsel."  Ps.  xx.  6. 

Wiliness,  Cunning,  guile.  We  still  use  the 
word  "  wiles,"  from  whence  this  comes,  Ps. 
X.  2. 

World.  Age,  time,  not  only  the  universe  or 
earth:  thus  it  signifies  in  thedoxology  "world," 
that  is  age,  or  time,  "  without  end."  So  in  the 
Nicene  Creed,  "  before  all  worlds ;"  that  is,  be- 
fore all  ages,  or  before  time  itself  was.  Ps,  xlv. 
18. 

Worship.  Majesty,  dignity,  excellency,  what 
deserves  to  be  honoiired,  or  is  honoured;  that 
glory  and  power  in  God,  to  which  we  pay  our 
devotion :  for  so  it  signified  to  our  Saxon  an- 
cestors. Our  Translators  use  the  word  in  this 
sense,  (Ps.  iii.  3  ;  xcvi.  6  ;)  and  elsewhere.  We 
now  by  "  worship,"  most  commonly  mean  that 
honour  which  we  pay  to  God  ;  and  our  Trans- 
lators often  take  it  in  that  sense  also.  Further  j 
"worship"  does  not  only  signify,  the  eminent 
dignity  which  is  in  God,  but  that  which  is  in  a 
low  degree  in  man;  and  this  sense  of  the  word 
is  not  yet  lost  even  in  our  own  common  lan- 
guage :  for  we  still  call  that  honour  and  authori- 
ty which  belongs  to  a  magistrate,  "  his  wor- 
ihip."  Our  Translators  retain  the  word  also  in 
this  sense,  when  they  say,  that  "  God  gives  wor- 
ship," that  is,  honour  and  dignity,  "  to  them  who 
lead  a  godly  life."  Ps.  Ixxxiv.  12.  Nay,  our  last 
Translators  use  the  word  in  the  same  sense, 
(Luke  xiv.  10  ;)  where  it  is  said,  that  the  hum- 
ble guest  "  shall  have  worship  in  the  presence  of 
those  who  sit  at  meat  with  him,"  Who  can  then 
wonder,  that  in  the  matrimonial  office  the  husband 


514 


NOTES  INTRODUCTORY  TO  THE  PSALMS. 


is  taught  to  "  worship"  his  wife  ?  that  is,  to  pay 
her  all  due  respect  7  for  no  one  ever  understood 
more  by  that  expression,  except  he  were  blinded 
bv  unpardonable  ignorance,  or  prejudice.  There 
js  then  an  honour,  glory,  dignity,  or  worship  in 
the  divine  nature;  and  so  there  is,  or  may  be,  in 
men  too.  We  must  pay  honour,  glory,  worship, 
principally  to  God,  but  in  an  inferior  sense  to 
men.    It  has  been  said  that  most  controversies, 


now  depending,  are  chiefly  a  strife  about  worls. 
And  from  what  has  been  said  briefly  concernin|[ 
this  and  other  words  in  this  short  vocabulary,  iC 
will  appear,  that  several  particulars  which  have 
been  objected  against  in  our  Psalter,  our  Litur- 
gy, and  our  very  Creed,  are  far  enough  from  be- 
ing faulty  in  themselves,  and  have  been  thought 
so  by  some  men,  merely  because  they  do  not  un- 
derstand their  own  tongue. 


(  515  ) 


SELECTIONS  OF  PSALM?, 

TO  BE  USED  INSTEAD  OF  THE  PSALMS  FOR  THE  DAY,  AT  THE  DIS- 

CRETION  OF  THE  MINISTER. 


SELECTION  I. 

From  Psalm  19.     Caeli  enarrant. 

THE  heavens  declare  the  glory  of  God  ; 
and  the  firmament  showeth  his  handy  work. 

One  day  telleth  another  ;  and  one  night 
certifieth  another. 

There  is  neither  speech  nor  language  ; 
but  their  voices  are  heard  among  them. 

Their  sound  is  gone  out  into  all  lands  ; 
and  their  words  into  the  ends  of  the  world. 

In  them  hath  he  set  a  tabernacle  for  the 
sun  ;  which  cometh  forth  as  a  bridegroom 
out  of  his  chamber,  and  rejoiceth  as  a  giant 
to  run  his  course. 

It  goeth  forth  from  the  uttermost  part  of 
the  heaven,  and  runneth  about  unto  the  end 
of  it  again  ;  and  there  is  nothing  hid  from 
the  heat  thereof. 

The  law  of  the  Lord  is  an  undefiled  law, 
converting  the  soul ;  the  testimony  of  the 
Lord  is  sure,  and  giveth  wisdom  unto  the 
simple. 

The  statutes  of  the  Lord  are  right,  and 
rejoice  the  heart :  the  commandment  of  the 
Lord  is  pure,  and  giveth  light  unto  the 
eyes. 

The  fear  of  the  Lord  is  clean,  and  endur- 
eth  for  ever  ;  the  judgments  of  the  Lord  are 
true,  and  righteous  altogether. 

More  to  be  desired  are  they  than  gold, 
yea,  than  much  fine  gold ;  sweeter  also 
than  honey,  and  the  honey-comb. 

Moreover,  by  them  is  thy  servant  taught ; 
and  in  keeping  of  them  there  is  great  re- 
ward. 

Who  can  tell  how  oft  he  oflfendeth  ?  O 
cleanse  thou  me  from  my  secret  faults. 

Keep  thy  servant  also  from  presumptu- 
ous sins,  lest  they  get  the  dominion  over  me. 

Let  the  words  of  my  mouth,  and  the 
meditation  of  my  heart,  be  alway  accepta- 
ble in  thy  sight, 

O  Lord,  my  strength,  and  my  Redeemer. 

Psalm  24.  Domini  est  terra. 

THE  earth  is  the  Lord's,  and  all  that 
therein  is  ;  the  compass  of  the  world,  and 
they  that  dwell  therein. 


For  he  hath  founded  it  upon  the  seas,  and 
prepared  it  upon  the  floods. 

Who  shall  ascend  into  the  hill  of  the 
Lord  ?  or  who  shall  rise  up  in  his  holy 
place  ? 

Even  he  that  hath  clean  hands  and  a  pure 
heart ;  and  that  hath  not  lift  up  his  mind 
unto  vanity,  nor  sworn  to  deceive  his  neigh- 
boijr. 

He  shall  receive  the  blessing  from  the 
Lord  ;  and  righteousness  from  the  God  of 
his  salvation. 

This  is  the  generation  of  those  who  seek 
him ;  even  of  those  Who  seek  thy  face,  O 
JacolD. 

Lift  up  your  heads,  O  ye  gates,  and  be 
ye  lift  up,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in. 

Who  is  the  King  of  glory  ?  It  is  the  Lord 
strong  and  mighty,  even  the  Lord  mighty 
in  battle. 

Lift  up  your  heads,  O  ye  gates,  and  be 
ye  lift  up,  ye  everlasting  doors,  and  the  King 
of  glory  shall  come  in. 

Who  is  the  King  of  glory,?  Even  the  Lord 
of  hosts,  he  is  the  King  of  glory. 

Psalm  103.     Benedic,  aninia  mea. 

PRAISE  the  Lord,  O  my  soul ;  and  all 
that  is  within  me,  praise  his  holy  name. 

Praise  the  Lord,  O  my  soul ;  and  forget 
not  all  his  benefits, 

Who  forgiveth  all  thy  sin,  and  healeth 
all  thine  infirmities  ; 

Who  saveth  thy  life  from  destruction,  and 
crowneth  thee  with  mercy  and  loving-kind- 
ness; 

Who  satisfieth  thy  mouth  with  good 
things,  making  thee  young  and  lusty  as  an 
eagle. 

The  Lord  executeth  righteousness  and 
judgment,  for  all  them  that  are  oppressed 
with  wrong. 

He  showed  his  ways  unto  Moses,  his 
works  unto  the  children  of  Israel. 

The  Lord  is  fiill  of  compassion  and  mer- 
cy, long-suffering,  and  of  great  goodness. 

He  will  not  alway  be  chiding ;  neither 
keepeth  he  his  anger  for  ever. 


& 


516 


SELECTIONS  OF  PSALMS. 


He  hath  not  dealt  with  ns  after  oiir  sins  ; 
nor  rewarded  us  according  to  our  wicked- 
nesses. 

For  look  how  high  the  heaven  is  in  com- 
parison to  the  earth";  so  great  is  his  mercy 
also  toward  them  that  fear  him  ! 

Look  how  wide  also  the  east  is  from  the 
west ;  so  far  hath  he  set  our  sins  from  us  ! 

Yea,  like  as  a  father  pitieth  his  own  chil- 
dren ;  even  so  is  the  Lord  merciful  unto  them 
that  fear  him. 

For  he  knoweth  whereof  we  are  made  ; 
he  remembereth  that  we  are  but  dust. 

The  days  of  man  are  but  as  grass  ;  for  he 
flourishcth  as  a  flower  of  the  field. 

F'or  as  soon  as  the  wind  goeth  over  it,  it 
is  ofone :  and  the  place  thereof  shall  know 
it  no  more. 

But  the  merciful  goodness  of  the  Lord 
endureth  for  ever  and  ever  upon  them  that 
fear  him  ;  and  his  righteousness  upon  chil- 
dren's children ; 

Even  upon  such  as  keep  his  covenant, 
and  think  upon  his  commandments  to  do 
them. 

The  Lord  hath  prepared  his  seat  in  hea- 
ven, and  his  kingdom  ruleth  over  all. 

(»  praise  the  Lord,  ye  Angels  of  his,  ye 
that  excel  in  strength;  ye  that  fulfil  his 
commandment,  and  hearken  unto  the  voice 
of  his  words. 

O  praise  the  Lord,  all  ye  his  hosts ;  ye 
servants  of  his,  that  do  his  pleasure, 

O  speak  good  of  the  Lord,  all  ye  works 
of  his,  in  all  places  of  his  dominion  :  Praise 
thou  the  Lord,  O  my  soul. 


SELECTION  IL 
From  Psalm  139.     Domhie,  probasti 

O  LORD,  thou  hast  searched  me  out,  and 
known  me  5  thou  knowest  my  down-sitting, 
and  mine  up  rising  ;  thou  understandest  my 
thoughts  long  before. 

Thou  art  about  my  path,  and  about  Bay. 
bed,  and  spiest  out  all  rny  ways. 

For  lo,  there  is  not  a  word  in  my  tongiie,. 
but  thou,  O  Lord,  knowest  it  altogether. 

Thou  hast  fashioned  me  behind  and  be- 
fore, and  laid  thine  hand  upon  me.   "        y 

Such  knowledge  is  too  wonderful  and 
excellent  for  me  ;  I  cannot  attain  unto  it. 

Whither  shall  I  go  then  from  tliy  ?Spjjit2 
or  whither  shall  I  go  then  from  thy  pre- 
sence ? 

If  I  climb  up  into  heaven,  thou  art  there  ; 
if  I  ffo  down  to  hell,  thou  art  there  also. 


If  I  take  the  wings  of  the  morning,  and 
remain  in  the  uttermost  parts  of  the  sea  ; 

Even  there  also  shall  thy  hand  lead  me, 
and  thy  right  hand  shall  hold  me. 

If  1  say,  Peradventure  the  darkness  shall 
cover  me  :  then  shall  my  night  be  turned  to 
day. 

Yea,  the  darkness  is  no  darkness  with 
thee,  but  the  night  is  as  clear  as  the  day  ; 
the  darkness  and  light  to  thee  are  both 
alike. 

For  my  reins  are  thine  ;  thou  hast  cover- 
ed me  in  my  mother's  womb. 

I  will  give  thanks  unto  thee,  for  I  am  fear- 
fully and  wonderfully  made :  marvellous 
are  thy  works,  and  that  my  soul  knoweth 
right  well. 

My  bones  are  not  hid  from  thee,  though 
I  be  made  secretly,  and  fashioned  beneath 
in  the  earth. 

Thine  eyes  did  see  my  substance,  yet  be- 
ing imperfect ;  and  in  thy  book  were  all  my 
members  written.  ^  / 

Which  day  by  day  were  fashioned,  when     • 
as  yet  there  was  none  of  them. 

How  dear  are  thy  counsels  unto  me,  O 
God  ;  O  how  great  is  the  sum  of  them  ! 

If  I  tell  them,  they  are  more  in  number 
than  the  sand  ;  when  I  wake  up,  I  am  pre- 
sent with  thee. 

Try  me,  O  God,  and  seek  the  ground  of 
my  heart-  prove  me,  and  examine  my 
thoughts. 

Look  well  if  there"  be  any  way  of  wicked- 
ness in  me  ;  and  lead  me  in  ^d  way  ever- 
lasting. ■'  :•"  '■^■ 

Psalm  145.     Exaltabo  te,  Deus. 

I  WILL  magnify  thee,  O  God,  my  King, 
and  I  will  praise^  tliy  name  for  ever  and 
ever.  - 

Every  i3ay  will  i  give  thanks  unto  thee, 
and  praise  thy^  name  for  ever  and  ever. 

Great  is  the  Lord^  and  mar^'-ellous  worthy 
to  be  praised ;  there  is  no  end  of  his  great- 
ness. 

One  generationiishstll  praise  thy  works 
unto  another,  and  declare  thy  power.  «* 

As  for  me,  I  will  be  talking  of  thy  wor- 
ship, thy  glory,  Jhy;  praise,  and  wondrous 
works ;  ;       - 

•  So  -that  m^i  shall  ^jeak  of  the  might  of- 
thy  marvellous  acts ;  and  I  will  also  tell  of 
thy  greatniess.       -  .  '•'::.      ;        - 

The  memorial  ,pf  Ihpe  At>undai^  kind- 
ness shall  be  showed^  and  men  shall  sing  of 
thy  righteousness. 

The  Lord  is  gracious  and  mercifid ;  long- 
suffering,  and  of  great  goodness. 


f 


SELECTIONS  OF  PSALMS. 


517 


The  Lord  is  loving  unto  every  man,  and 
his  mercy  is  over  all^wo%ks. 

All  thy  works  praise  thee,  O  Lord  ;  and 
thy  saints  give  thanks  unto  thee. 

They  show  the  glory  of  thy  kingdom, 
and  talk  of  thy  power  ; 

That  thy  power,  thy  glory,  and  mighti- 
ness of  thy  kingdom,  might  be  laiown  unto 
men. 

Thy  kingdom  is  an  everlasting  kingdom, 
and  thy  dominion  endureth  throughout  all 
ages. 

The  Lord  upholdeth  all  such  as  fall,  and 
lifteth  up  all  those  who  are  down. 

The  eyes  of  all  wait  upon  thee,  O  Lord, 
and  thou  givest  them  their  meat  in  due  sea- 
son. 

Thou  openest  thine  hand,  and  fillest  all 
things  living  with  plenteousness. 

The  Lord  is  righteous  in  all  his  ways, 
and  holy  in  all  his  works. 

The  Lord  is  nigh  unto  all  them  that  call 
upon  him  ;  yea,  all  such  as  call  upon  him 
faithfully. 

He  will  fulfil  the  desire  of  those  who  fear 
him ;  he  also  will  hear  their  cry,  and  will 
help  them. 

The  Lord  preserveth  all  those  who  love 
him  ;  but  scattereth  abroad  all  the  unafod- 

My  mouth  shall  speak  the  praise  of  the 
Lord ;  and  let  all  flesh  give  thanks  unto  his 
holy  name  for  ever  and  ever. 

SELECTION  in. 
From  Psalm  5L     Miserere  mei,  Deus. 

HAVE  mercy  upon  me,  O  God,  after  thy 
great  goodness  ;  according  to  the  multitude 
of  thy  mercies,  do  away  mine  offences. 

Wash  me  thoroughly  from  my  wicked- 
ness, and  cleanse  me  from  my  sin  : 

For  I  acknowledge  my  faults,  and  my  sin 
is  ever  before  me. 

Against  thee  only  have  I  sinned,  and  done 
this  evil  in  thy  sight,  that  thou  mightest  be 
justified  in  thy  saying,  and  clear  when  thou 
art  judged. 

Behold,  I  was  shapen  in  wickedness,  and 
in  sin  hath  my  mother  conceived  me. 

But  lo,  thou  requirest  truth  in  the  inward 
parts,  and  shalt  make  me  to  understand  wis- 
dom secretly. 

Thou  shalt  purge  me  with  hyssop,  and  I 
shall  be  clean  ;  thou  shalt  wash  me,  and  I 
shall  be  whiter  than  snow. 

Thou  shalt  make  me  hear  of  joy  and 


gladness,  that  the  bones  which  thou  hast  bro- 
ken may  rejoice. 

Turn  thy  face  from  my  sins,  and  put  out 
all  my  misdeeds. 

Make  me  a  clean  heart,  O  G  od,  and  renew 
a  right  spirit  within  me. 

Cast  me  not  away  from  thy  presence,  and 
take  not  thy  Holy  Spirit  from  me. 

0  give  me  the  comfort  of  thy  help  again, 
and  stablish  me  with  thy  free  Spirit. 

Then  shall  I  teach  thy  ways  unto  the 
wicked,  and  sinners  shall  be  converted  unto 
thee. 

Deliver  me  from  blood-guiltiness,  O  God, 
thou  that  art  the  God  of  my  health;  and 
my  tongue  shall  sing  of  thy  righteousness. 

Thou  shalt  open  my  lips,  O  Lord,  and 
my  mouth  shall  show  thy  praise. 
•  For  thou  desirest  no  sacrifice,  else  would 
I  give  it, thee  ;    but  thou  delightest  not  in 
burnt  offerings. 

The  sacrifice  of  God  is  a  troubled  spirit : 
a  broken  and  contrite  heart,  O  God,  shalt 
thou  not  despise. 

From  Psalm  42.      Q,uemadinodvi7i. 

LIKE  as  the  hart  desireth  the  water- 
brooks,  so  longeth  my  soul  after  thee,  O 
God. 

My  soul  is  athirst  for  God,  yea,  even  for 
the  living  God  :  when  shall  I  come  to  ap- 
pear before  the  presence  of  God  ? 

My  tears  have  been  my  meat  day  and 
night ;  while  they  daily  say  unto  me,  Where 
is  now  thy  God  ? 

Now  when  I  think  thereupon,  I  pour  out 
my  heart  by  myself ;  for  I  went  with  the 
multitude,  and  brought  them  forth  into  the 
house  of  God, 

In  the  voice  of  praise  and  thanksgiving, 
among  such  as  keep  holyday. 

Why  art  thou  so  full  of  heaviness,  O  my 
soul  ?  and  why  art  thou  so  disquieted  with- 
in me? 

Put  thy  trust  in  God  ;  for  I  will  yet  give 
him  thanks  for  the  help  of  his  countenance. 

The  Lord  hath  granted  his  loving-kind- 
ness  in  the  day-time  ;  and  in  the  night-sea- 
son did  I  sing  of  him,  and  made  my  prayer 
unto  the  Cod  of  my  life. 

1  will  say  unto  the  God  of  my  strength, 
Why  hast  thou  forgotten  me  ?  why  go  I 
thus  heavily,  while  the  enemy  oppresseth 
me? 

Namely,  while  they  say  daily  unto  me, 
Where  is  now  thy  God? 

Why  art  thou  so  vexed,  O  my  soul  ?  and 
why  art  thou  so  disquieted  within  me  ? 

O  put  thy  trust  in  God ;  for  I  will  yet 


518 


SELECTIONS  OF  PSALMS. 


thank  him,  who  is  the  help  of  my  counte- 
nance and  my  God. 


SELECTION   IV. 

Psalm  37.     Noli  ccmulari. 

FRET  not  thyself  because  of  the  ungod- 
ly ;  neitTier  be  thou  envious  against  the  evil 
doers : 

For  they  sliall  soon  be  cut  down  like  the 
grass,  and  be  withered  even  as  the  green 
herb. 

Put  thou  thy  trust  in  the  Ijord,  and  be 
doing  good  ;  dwell  in  the  land,  and  verily 
thou  shalt  be  fed. 

Delight  thou  in  the  Lord,  and  he  shall 
give  thee  thy  heart's  desire. 

Commit  thy  way  unto  the  Lord,  and  put 
thy  trust  in  him,  and  he  shall  bring  it  to 
pass. 

He  shall  make  thy  righteousness  as  clear 
as  the  light ;  and  thy  just  dealing  as  the 
noonday, 

Hold  thee  still  in  the  Lord,  and  abide  pa- 
tiently upon  him ;  but  grieve  not  thyself  at 
him  whose  way  doth  prosper,  against  the 
man  that  doeth  after  evil  counsels. 

Leave  off  from  wrath,  and  let  go  displea- 
sure; fret  not  thyself,  else  shalt  thou  be 
moved  to  do  evil. 

Wicked  doers  shall  be  rooted  out ;  and 
they  that  patiently  abide  the  Lord,  those 
shall  inherit  the  land. 

Yet  a  little  while,  and  the  ungodly  shall 
be  clean  gone  ;  thou  shalt  look  after  his 
place,  and  he  shall  be  away. 

But  the  meek-spirited  shall  possess  the 
earth,  and  shall  be  refreshed  in  the  multi- 
tude of  peace. 

The  ungodly  seeketh  counsel  against  the 
just,  and  gnasheth  upon  him  with  his  teeth. 

The  Lord  shall  laugh  him  to  scorn ;  for 
he  hath  seen  that  his  day  is  coming. 

The  ungodly  have  drawn  out  the  sword, 
and  have  bent  their  bow,  to  cast  down  the 
poor  and  needy,  and  to  slay  such  as  are  of 
a  right  conversation. 

Their  sword  shall  go  through  their  own 
heart,  and  their  bow  shall  be  broken. 

A  small  thing  that  the  righteous  hath,  is 
better  than  great  riches  of  the  ungodly  ; 

For  the  arms  of  the  ungodly  shall  be  bro- 
ken, and  the  Lord  upholdeth  the  righteous. 

The  Lord  knoweth  the  days  of  the  god- 
ly ;  and  their  inheritance  shall  endure  for 
ever. 

They  shall  not  be  confounded  in  the  per- 


ilous time  ;  and  in  the  days  of  dearth  they 
shall  have  enouglt. 

As  for  the  ungodly,  they  shall  perish,  and 
the  enemies  of  the  Lord  shall  consume  as 
the  fat  of  tke  lambs  ;  yea,  even  as  the  smoke 
shall  they  consume  away. 

The  ungodly  borroweth,  and  payeth  not 
again  ;  but  the  righteous  is  merciful  and 
liberal. 

Such  as  are  blessed  of  God,  shall  possess 
the  land  ;  and  they  that  are  cursed  of  him. 
shall  be  rooted  out. 

The  Lord  ordereth  the  good  man's  going, 
and  maketh  his  ways  acceptable  to  him- 
self 

Though  he  fall,  he  shall  not  be  cast  away  ; 
for  the  Lord  upholdeth  him  with  his  hand. 

I  have  been  young,  and  now  am  old,  and 
yet  saw  I  never  the  righteous  forsaken,  nor 
his  seed  begforinsr  their  bread. 

The  righteous  is  ever  merciful,  and  lend- 
eth  ;  and  his  seed  is  blessed. 

Flee  from  evil,  and  do  the  thing  that  is 
good,  and  dwell  for  evermore. 

For  the  Lord  loveth  the  thing  that  is 
right ;  he  forsaketh  not  his  that  be  godly, 
but  they  are  preserv^ed  for  ever. 

The  unrighteous  shall  be  punished ;  as 
for  the  seed  of  the  ungodly,  it  shall  be  rooted 
out. 

The  righteous  shall  inherit  the  land,  and 
dwell  therein  for  ever. 

The  mouth  of  the  righteous  is  exercised 
in  wisdom,  and  his  tongue  will  be  talking  ot 
judgment. 

The  law  of  his  God  is  in  his  heart,  and 
his  goings  shall  not  slide. 

The  ungodly  seeth  the  righteous,  and 
seeketh  occasion  to  slay  him. 

The  liOrd  will  not  leave  him  in  his  hand, 
nor  condemn  him  when  he  is  judged. 

Hope  tliou  in  the  Lord,  and  keep  his  way, 
and  he  shall  promote  thee  that  thou  shalt 
possess  the  land  :  when  the  ungodly  shall 
perish,  thou  shalt  see  it. 

I  myself  have  seen  the  ungodly  in  gi'eat 
power  and  flourishing  like  a  green  bay- 
tree. 

I  went  by,  and  lo,  he  was  gone  :  1  sought 
him,  but  his  place  could  no  where  be 
found. 

Keep  innocency,  and  take  heed  unto  the 
thinof  that  is  right ;  for  that  shall  bring  a 
pian  peace  at  the  last. 

As  for  the  transgressors,  they  shall  perish 
together ;  and  the  end  of  the  ungodly  is,  they 
shall  be  rooted  out  at  the  last. 

But  the  salvation  of  the  righteous  cometh 


SELECTIONS  OF  PSALMS. 


519 


of  the  Lord,  who  is  also  their  strength  in  the 
time  of  trouble. 

And  the  Lord  shall  stand  by  them,  and 
save  them  :  he  shall  deliver  them  from  the 
ungodly,  and  shall  save  them,  because  they 
^  put  their  trust  in  him. 


i^ 


SELECTION  V. 


Psalm  1.     Beatus  vir,  qui  non  ahiit. 

BLESSED  is  the  man  that  hath  not 
walked  in  the  counsel  of  the  ungodly,  nor 
stood  in  the  way  of  sinners,  and  hath  not 
sat  in  the  seat  of  the  scornful : 

But  his  delight  is  in  the  law  of  the  Lord ; 
and  in  his  law  will  he  exercise  himself  day 
and  night. 

And  he  shall  be  like  a  tree  planted  by  the 
water-side,  that  will  bring  forth  his  fruit  in 
due  season. 

His  leaf  also  shall  not  wither ;  and  look, 
whatsoever  he  doeth,  it  shall  prosper. 

As  for  the  ungodly,  it  is  not  so  with  them, 
but  they  are  like  the  chaff  which  the  wind 
scattereth  away  from  the  face  of  the  earth. 

Therefore  the  ungodly  shall  not  be  able 
to  stand  in  the  judgement,  neither  the  sin- 
ners in  the  cono^rewation  of  the  rio-hteous. 

But  the  Lord  knoweth  the  way  of  the 
righteous  ;  and  the  way  of  the  ungodly 
shall  perish. 

Psalm  15.     Doniine,  quis  hahitabit  7 

LORD,  who  shall  dwell  in  thy  taberna- 
cle? or  who  shall  rest  upon  thy  holy 
hill  ? 

Even  he  that  leadeth  an  uncorrupt  life, 
and  doeth  the  thing  which  is  right,  and 
speaketh  the  truth  from  his  heart : 

He  that  hath  used  no  deceit  in  his  tongue, 
/  nor  done  evil  to  his  neighbour,  and  hath 
not  slandered  his  neighbour: 

He  that  setteth  not  by  himself,  but  is  low- 
ly in  his  own  eyes,  and  maketh  much  of 
them  that  fear  the  Lord  : 

He  that  sweareth  unto  his  neighbour,  and 
disappointeth  him  not,  though  it  were  to 
his  own  hindrance : 

He  that  hath  not  given  his  money  upon 
usury,  nor  taken  reward  against  the  inno- 
cent: 

Whoso  doeth  these  thinsfs,  shall  never 
X   fall. 

r  Psalm  91.     Qui  habitat. 

V      WHOSO   dwelleth  under  the  defence  of 

the  Most  High,  shall  abide  under  the  shadow 

of  the  Almighty. 


I  will  say  unto  the  Lord,  Thou  art  mv 
hope,  and  my  strong  hold  ;  my  God,  in  him 
will  I  trust. 

For  he  shall  deliver  thee  from  the  snare 
of  the  hunter,  and  from  the  noisome  pesti- 
lence. 

He  shall  defend  thee  under  his  wings,  and 
thou  shalt  be  safe  under  his  feathers ;  his 
faithfulness  and  truth  shall  be  thy  shield 
and  buckler. 

Thou  shalt  not  be  afraid  for  any  terror  by 
night,  nor  for  the  arrow  that  flieth  by 
day; 

For  the  pestilence  that  walketh  in  dark- 
ness, nor  for  the  sickness  that  destroyeth  in 
the  noon-day. 

A  thousand  shall  fall  beside  thee,  and  ten 
thousand  at  thy  right  hand  ;  but  it  shall  not 
come  nigh  thee. 

Yea,  with  thine  eyes  shalt  thou  behold, 
and  see  the  reward  of  the  ungodly. 

For  thou.  Lord,  art  my  hope  ;  thou  hast 
set  thine  house  of  defence  very  hio-h. 

There  shall  no  evil  happen  unto  thee, 
neither  shall  any  plague  come  nio-h  thy 
dwellinof.  ^ 

For  he  shall  give  his  angels  charge  over 
thee,  to  keep  thee  in  all  thy  ways. 

They  shall  bear  thee  in  their  hands  ;  that 
thou  hurt  not  thy  foot  against  a  stone. 

Thou  shalt  go  upon  the  lion  and  adder : 
the  young  lion  and  the  dragon  shalt  thou 
tread  under  thy  feet. 

Because  he  hath  set  his  love  upon  me, 
therefore  will  I  deliver  him  ;  I  will  set  him 
up,  because  he  hath  known  my  name. 

He  shall  call  upon  me,  and  I  will  hear 
him  ;  yea,  I  am  with  him  in  trouble  ;  I  will 
deliver  him,  and  brin^  him  to  honour. 

With  long  life  will  I  satisfy  him,  and 
show  him  my  salvation. 


SELECTION  VI. 
From  Psalm,  32.     Beati,  quorum. 

BLESSED  is  he  whose  unrighteousness 
is  forgiven,  and  whose  sin  is  covered. 

Blessed  is  the  man  unto  whom  the  Lord 
imputeth  no  sin,  and  in  whose  spirit  there 
is  no  guile. 

I  will  acknowledge  my  sin  unto  thee  ; 
and  mine  unrighteousness  have  1  not  hid. 

I  said,  I  will  confess  my  sin  unto  the 
Lord  ;  and  so  thou  forgavest  the  wickedness 
of  my  sin. 

For  this  shall  every  one  that  is  godly 
make  his  prayer  unto  thee,  in  a  time  when 


520 


SELECTIONS  OF  PSALMS. 


thou  mayest  be  found ;  but  in  the  great 
water  floods  they  shall  not  come  nigh  him. 

Thou  art  a  place  to  hide  me  in ;  thou 
shalt  preserve  me  from  trouble  ;  thou  shalt 
compass  me  about  with  songs  of  deliverance. 

I  will  inform  thee,  and  teach  thee  in  the 
way  wherein  thou  shalt  go  ;  and  I  will 
guide  thee  with  mine  eye. 

Great  plagues  remain  for  the  ungodly  ;  but 
whoso  putteth  his  trust  in  the  Lord,  mercy 
embraceth  him  on  every  side. 

Be  glad,  O  ye  righteous,  and  rejoice  in  the 
Lord ;  and  be  joyful,all  ye  that  are  true  of  heart. 

Psalm  130.     De  Profundis. 

OUT  of  the  deep  have  I  called  unto  thee, 
O  Lord  ;  Lord,  hear  my  voice. 

0  let  thine  ears  consider  well  the  voice 
of  my  complaint. 

If  thou,  Lord,  wilt  be  extreme  to  mark 
what  is  done  amiss,  O  Lord,  who  may  abide  it? 

For  there  is  mercy  with  thee  ;  therefore 
shalt  thou  be  feared. 

1  look  for  the  Lord ;  my  soul  doth  wait 
for  him  ;  in  his  word  is  my  trust 

My  soul  fieeth  unto  the  Lord  before  the 
morning  watch ;  I  say,  before  the  morning 
watch. 

0  Israel,  trust  in  the  Lord  ;  for  with  the 
Lord  there  is  mercy,  and  with  him  is  plente- 
ous redemption. 

And  he  shall  redeem  Israel  from  all  his  sins. 

Psalm  121.     Levavi  oculos  mcos. 

1  WILL  lift  up  mine  eyes  unto  the 
hills,  from  whence  cometh  my  help. 

My  help  cometh  even  from  the  Lord, 
who  hath  made  heaven  and  earth. 

He  will  not  suffer  thy  foot  to  be  moved, 
and  he  that  keepeth  thee  will  not  sleep. 

Behold,  he  that  keepeth  Israel  shall  neither 
slumber  nor  sleep. 

The  Lord  himself  is  thy  keeper ;  the 
Lord  is  thy  defence  upon  thy  right  hand : 

So  that  the  sun  shall  not  burn  thee  by 
day ;  neither  the  moon  by  night. 

The  Lord  shall  preserve  thee  from  all 
evil ;  yea,  it  is  even  he  that  shall  keep  thy  soul. 

The  Lord  shall  preserve  thy  going  out 
and  thy  coming  in,  from  this  time  forth  for 
evermore. 


l^ELECTION  VII. 
Psalm  23.     Domiyms  regit  me. 

THE  Lord  is  my  shepherd ;    therefore 
can  1  lack  nothing. 


He  shall  feed  me  in  a  green  pasture,  and 
lead  me  forth  beside  the  waters  of  comfort. 

He  shall  convert  my  soul,  and  bring  me 
forth  in  the  paths  of  righteousness  for  his 
name's  sake. 

Yea,  though  I  walk  through  the  valley 
of  the  shadow  of  death,  I  wilf  fear  no  evil ; 
for  thou  art  with  me  ;  thy  rod  and  thy  staff 
comfort  me. 

Thou  shalt  prepare  a  table  before  me 
against  them  that  trouble  me ;  thou  hast 
anointed  my  head  with  oil,  and  my  cup  shall 
be  full. 

But  thy  loving-kindness  and  mercy  shall 
follow  me  all  the  days  of  my  life  ;  and  I 
will  dwell  in  the  house  of  the  L,ord  for 
ever. 

Psalm  34.     Benediram  Domino. 

I  WILL  alway  give  thanks  unto  the 
Lord ;  his  praise  shall  ever  be  in  my 
mouth. 

My  soul  shall  make  her  boast  in  the 
Lord ;  the  humble  shall  hear  thereof,  and  bo 
glad. 

0  praise  the  Lord  with  me  ;  and  let  us 
magnify  his  name  together. 

1  sought  the  Lord,  and  he  heard  me  ;  yea, 
he  delivered  me  out  of  all  my  fear. 

They  had  an  eye  unto  him,  and  were 
lightened ;  and  their  faces  were  not  ashamed. 

Lo,  the  poor  crieth,  and  the  Lord  heareth 
him ;  yea,  and  saveth  him  out  of  all  his 
troubles. 

The  Angel  of  the  Lord  tarrieth  round 
about  them  that  fear  him,  and  delivereth 
them. 

O  taste,  and  see,  how  gracious  tlie  Lord 
is  :  blessed  is  the  man  that  trusteth  in  him. 

O  fear  the  Lord,  ye  that  are  his  saints  ; 
for  they  that  fear  him  lack  nothing. 

The  lions  do  lack,  and  suffer  hunger ; 
but  they  that  seek  the  Lord  shall  want  no 
manner  of  thing  that  is  good. 

Come,  ye  children,  and  hearken  unto  me  •, 
I  will  teach  you  the  fear  of  the  Lord. 

Whatman  is  he  that  lusteth  to  live,  and 
would  fain  see  good  days  ? 

Keep  thy  tongue  from  evil,  and  thy  lips, 
that  they  speak  no  guile. 

Eschew  evil,  and  do  good ;  seek  peace, 
and  ensue  it. 

The  eyes  of  the  Lord  are  over  the  right- 
eous, and  his  ears  are  open  unto  their  pray- 
ers. 

The  countenance  of  the  Lord  is  against 
them  that  do  evil,  to  root  out  the  remem- 
brance of  them  from  the  earth. 


SELECTIONS  OF  PSALMS. 


621 


The  righteous  cry,  and  the  Lord  heareth 
them,  and  deUvereth  them  out  of  all  their 
troubles. 

The  Lord  is  nigh  unto  those  who  are  of 
a  contrite  heart,  and  will  save  such  as  are 
of  an  humble  spirit. 

Great  are  the  troubles  of  the  righteous  ; 
but  the  Lord  delivereth  him  out  of  all. 

He  keepeth  all  his  bones,  so  that  not  one 
of  them  is  broken. 

But  misfortune  shall  slay  the  ungodly ; 
and  they  that  hate  the  righteous  shall  be  de- 
solate. 

The  Lord  delivereth  the  souls  of  his  ser- 
vants ;  and  all  they  that  put  their  trust  in 
him  shall  not  be  destitute. 

Psalm  65.     Te  decet  hymmis. 

THOU,  O  God,  art  praised  in  Sion  ;  and 
unto  thee  shall  the  vow  be  performed  in  Je- 
rusalem. 

Thou  that  hearest  the  prayer,  unto  thee 
shall  all  flesh  come. 

My  misdeeds  prevail  against  me  :  O  be 
thou  merciful  unto  our  sins. 

Blessed  is  the  man  whom  thou  choosest, 
and  receivest  unto  thee  :  he  shall  dwell  in 
thy  court,  and  shall  be  satisfied  with  the 
pleasures  of  thy  house,  even  of  thy  holy 
temple. 

""I'hou  shalt  show  us  wonderful  things  in 
thy  righteousness,  O  God  of  our  salvation  ; 
thou  that  art  the  hope  of  all  the  ends  of  the 
earth,  and  of  them  that  remain  in  the  broad 
.sea. 

Who  in  his  strength  setteth  fast  the  moun- 
tains, and  is  girded  about  with  power. 

Who  stilleth  the  raging  of  the  sea,  and 
the  noise  of  his  waves,  and  the  madness  of 
the  people. 

They  also  that  dwell  in  the  utter- 
most parts  of  the  earth  shall  be  afraid  at 
thy  tokens,  thou  that  makest  the  out-go- 
ings of  the  morning  and  evening  to  praise 
thee. 

Thou  visitest  the  earth,  and  blessest  it ; 
thou  makest  it  very  plenteous. 

The  river  of  God  is  full  of  water :  thou 
preparest  their  corn,  for  so  thou  provides! 
for  the  earth. 

Thou  waterest  her  furrows  ;  thou  sendest 
rain  into  the  little  valleys  thereof;  thou 
makest  it  soft  with  the  drops  of  rain,  and 
blessest  the  increase  of  it. 

Thou  crownest  the  year  with  thy  good- 
ness, and  thy  clouds  drop  fatness. 

'I'hey  shall   drop  upon  the  dwellings  of 
the  wilderness,  and  the  little  hills  shall  re- 
joice on  every  side. 
66 


The  folds  shall  be  full  of  sheep  ;  the  val 
leys  also  shall  stand  so  thick  with  corn,  that 
they  shall  laugh  and  sing. 


SELECTION  Vin. 

From  Psalm  84.     Quam  dilecta  ! 

O  HOW  amiable  are  thy  dwellings,  thou 
Lord  of  hosts  ! 

My  soul  hath  a  desire  and  longino- 
to  enter  into  the  courts  of  the  Lord  ;  my 
heart  and  my  flesh  rejoice  in  the  livino- 
God. 

Yea,  the  sparrow  hath  found  her  an  house, 
and  the  swallow  a  nest,  where  she  may  lay 
her  young  ;  even  thy  altars,  O  Lord  of  hosts, 
my  King  and  my  God. 

Blessed  are  they  that  dwell  in  thy  house  ; 
they  will  be  alway  praising  thee. 

Blessed  is  the  man  whose  strength  is  in 
thee  ;  in  whose  heart  are  thy  ways. 

Who  going  through  the  vale  of  misery, 
use  it  for  a  well ;  and  the  pools  are  filled 
with  water. 

They  will  go  from  strength  to  strength, 
and  unto  the  God  of  gods  appeareth  every 
one  of  them  in  Sion. 

0  Lord  God  of  hosts,  hear  my  prayer  ; 
hearken,  O  God  of  Jacob. 

For  one  day  in  thy  courts  is  better  than  a 
thousand. 

1  had  rather  be  a  door-keeper  in  the  house 
of  my  God,  than  to  dwell  in  the  tents  of  un- 
godliness. 

For  the  Lord  God  is  a  light  and  defence ; 
the  Lord  will  give  grace  and  worship  ;  and 
no  good  thing  shall  he  withhold  from  them 
that  live  a  godly  life. 

O  Lord  God  of  hosts,  blessed  is  the  man 
that  putteth  his  trust  in  thee. 

Psalm  85.     Benedixisti,  domine. 

LORD,  thou  art  become  gracious  unto 
thy  land  ;  thou  hast  turned  away  the  capti- 
vity of  Jacob. 

Thou  hast  forgiven  the  offence  of  thy 
people,  and  covered  all  their  sins. 

Thou  hast  taken  away  all  thy  displeasure, 
and  turned  thyself  from  thy  wrathful  indig- 
nation. 

Turn  us,  then,  O  God  our  Saviour,  and 
let  thine  anger  cease  from  us. 

Wilt  thou  be  displeased  at  us  for  ever  ? 
and  wilt  thou  stretch  out  thy  wrath  from 
one  generation  to  another  ? 

Wilt  thou  not  turn  again,  and  quicken 
us,  that  thy  people  may  rejoice  in  thee  ? 


522 


SELECTIONS  OF  PSALMS. 


Show  us  thy  mercy,  O  Lord,  and  grant 
us  thy  salvation. 

I  will  hearken  what  the  Lord  God  will 
say  concerning  me ;  for  he  shall  speak 
peace  unto  his  people,  and  to  his  saints,  that 
they  turn  not  again. 

For  his  salvation  is  nigh  them  that  fear 
him ;  that  glory  may  dwell  in  our  land. 

Mercy  and  truth  are  met  together :  right- 
eousness and  peace  have  kissed  each  other. 

Truth  shall  flourish  out  of  the  earth,  and 
rio-hteousness  hath  looked  down  from  hea- 
ven. 

Yea,  the  Lord  shall  show  loving-kind- 
ness ;  and  our  land  shall  give  her  increase. 

Righteousness  shall  go  before  him ;  and 
he  shall  direct  his  going  in  the  way. 

Psalm  93.     Dominns  regnavit. 

THE  Lord  is  king,  and  hath  put  on  glo- 
rious apparel ;  the  Lord  hath  put  on  his  ap- 
parel, and  girded  liimself  with  strength. 

He  hath  made  the  round  world  so  sure, 
that  it  cannot  be  moved. 

Ever  since  the  world  began,  hath  thy  seat 
been  prepared :    Thou  art  from  everlasting. 

The  floods  are  risen,  O  Lord,  the  floods 
have  lift  up  their  voice  ;  the  floods  lift  up 
their  waves. 

The  waves  of  the  sea  are  mighty,  and 
rage  horribly  ;  but  yet  the  Lord,  who  dwell- 
eth  on  high,  is  mightier. 

Thy  testimonies,  O  Lord,  are  very  sure  : 
holiness  becometh  thine  house  for  ever. 

Psalm  97.     Dotninus  regnavit. 

THE  Lord  is  king,  the  earth  may  be 
glad  thereof;  yea,  the  multitude  of  the  isles 
may  be  glad  thereof. 

Clouds  and  darkness  are  round  about 
him  ;  righteousness  and  judgment  are  the 
habitation  of  his  seat. 

There  shall  go  a  fire  before  him,  and  burn 
up  his  enemies  on  every  side. 

His  lightnings  gave  shine  unto  the  world  ; 
the  earth  saw  it,  and  was  afraid. 

The  hills  melted  like  wax  at  the  presence 
of  the  Lord  ;  at  the  presence  of  the  Lord  of 
the  whole  earth. 

The  heavens  have  declared  his  right- 
eousness, and  all  the  people  have  seen  his 
glory. 

Confounded  be  all  they  that  worship  carv- 
ed images,  and  that  delight  in  vain  gods  : 
worship  him,  all  ye  gods. 

Sion  heard  of  it,  and  rejoiced  ;  and  the 
daughters  of  Juda  were  glad,  because  of  thy 
jud^nents,  O  Lord. 


For  thou.  Lord,  art  higher  than  all  that 
are  in  the  earth  :  thou  art  exalted  far  above 
all  gods. 

O  ye  that  love  the  Lord,  see  that  ye  hate 
the  thing  which  is  evil :  the  Lord  pre- 
serveth  the  souls  of  his  saints  ;  he  shall 
deliver  them  from  the  hand  of  the  ungodly. 

There  is  sprung  up  a  light  for  the  righte- 
ous, and  joyful  gladness  for  such  as  are 
true-hearted. 

Rejoice  in  the  Lord,  ye  righteous,  and 
give  thanks  for  a  remembrance  of  his  holi- 
ness. 


^\yi 


SELECTION  IX. 


Psalm  8.     Domine^  Dominns  noster. 

O  LORD,  our  Governor,  how  excellent  is 
thy  name  in  all  the  world  ;  thou  that  hast 
set  thy  glory  above  the  heavens  ! 

Out  of  the  mouth  of  very  babes  and  suck- 
lings hast  thou  ordained  strength,  because  of 
thine  enemies,  that  thou  mightest  still  the 
enemy  and  the  avenger. 

For  I  will  consider  thy  heavens,  even  the 
works  of  thy  fingers  ;  the  moon  and  the 
stars  which  thou  hast  ordained. 

What  is  man,  that  thou  art  mindful  of 
him  ?  and  the  son  of  man,  that  thou  visit- 
est  him  ? 

Thou  madest  him  lower  than  the  angels, 
to  crown  him  with  glory  and  worship. 

Thou  makest  him  to  have  dominion  of 
the  works  of  thy  hands ;  and  thou  hast  put 
all  things  in  subjection  under  his  feet ; 

All  sheep  and  oxen  ;  yea,  and  the  beasts 
of  the  field  ; 

The  fowls  of  the  air,  and  the  fishes  of 
the  sea  ;  and  whatsoever  walketh  through 
the  paths  of  the  seas. 

O  Lord,  our  Governor,  how  excellent  is 
thy  name  in  all  the  world  ! 

From  Psalm  33.     ExnUate^jxisti. 

REJOICE  in  the  Lord,  O  ye  righteous; 
for  it  becometh  well  the  just  to  be  thank- 
ful. 

Praise  the  Lord  with  harp  ;  sing  praises 
unto  him  with  the  lute,  and  instrument  of 
ten  strings. 

Sing  unto  the  Lord  a  new  sonar ;  sing 
praises  unto  him  with  a  good  cournge. 

For  the  word  of  the  Lord  is  true,  and  all 
his  works  are  faithful. 

He  loveth  righteousness  and  judg- 
ment ;  the  earth  is  full  of  the  goodness  of 
the  Lord. 


SELECTIONS  OF  PSALMS. 


523 


By  the  word  of  the  Lord  were  the  hea- 
vens made,  and  all  the  hosts  of  them  by  the 
breath  of  his  mouth. 

He  gathereth  the  waters  of  the  sea  togeth- 
er, as  it  were  upon  an  heap  ;  and  layeth  up 
the  deep,  as  in  a  treasure-house. 

Let  all  the  earth  fear  the  Lord  ;  stand  in 
awe  of  him.  all  ye  that  dwell  in  the  world  : 

For  he  spake,  and  it  was  done  :  he  com- 
manded, and  it  stood  fast. 

From  Psalm  147.     Laiidate  Dominum. 

O  PRAISE  the  Lord,  for  it  is  a  good 
thing  to  sing  praises  unto  our  God ;  yea,  a 
joyful  and  pleasant  thing  it  is  to  be  thank- 
ful. 

The  Lord  doth  build  up  Jerusalem,  and 
gather  together  the  outcasts  of  Israel. 

He  healeth  those  that  are  broken  in  heart, 
and  giveth   medicine  to   heal    their  sick- 
.  ness. 

He  telleth  the  number  of  the  stars,  and 
calleth  them  all  by  their  pames. 

Great  is  our  Lord,  and  great  is  his  pow- 
er ;  yea,  and  his  wisdom  is  infinite. 

The  Lord  setteth  up  the  meek,  and  bring- 
eth  the  ungodly  down  to  the  ground. 

0  sing  unto  the  Lord  with  thanksgiving  ; 
sing  praises  upon  the  harp  unto  our  God  ; 

Who  covereth  the  heaven  with  clouds, 
and  prepareth  rain  for  the  earth  ;  and  maketh 
the  grass  to  grow  upon  the  mountains,  and 
herb  for  the  use  of  men  ; 

Who  giveth  fodder  unto  the  cattle,  and 
feedeth  the  young  ravens  that  call  upon 
him. 

The  Lord's  delight  is  in  them  that  fear 
him,  and  put  their  trust  in  his  mercy. 

Praise  the  Lord,  O  Jerusalem  ;  praise  thy 
God,  OSion. 

For  he  hath  made  fast  the  bars  of  thy 
gates,  and  hath  blessed  thy  children  within 
thee. 

He  maketh  peace  in  thy  borders,  and  fill- 
eth  thee  with  the  flour  of  wheat. 

He  sendeth  forth  his  commandment  upon 
earth,  and  his  word  runneth  very  swift- 
ly- 

He  giveth  snow  like  wool,  and  scattereth 
the  hoar-frost  like  ashes. 

He  casteth  forth  his  ice  like  morsels  ;  who 
is  able  to  abide  his  frost  ? 

He  sendeth  out  his  word,  and  melteth 
them :  he  bloweth  with  his  wind,  and  the 
waters  flow. 

He  showeth  his  word  unto  Jacob,  his 
statutes  and  ordinances  unto  Israel. 

He  hath  not  dealt  so  with  any  nation ; 


neither  have  the  heathen  any  knowledge  of 
his  laws. 

From  Psalm  57.     Miserere  mei,  Dens. 

SET  up  thyself,  O  God,  above  the  hea- 
vens ;  and  thy  glory  above  all  the  earth. 

My  heart  is  fixed,  O  God,  my  heart  is  fix- 
ed ;  I  will  sing  and  give  praise. 

Awake  up,  my  glory  ;  awake,  lute  and 
harp  ;  I  myself  will  awake  right  early. 

I  will  give  thanks  unto  thee,  O  Lord, 
among  the  people  ;  and  I  will  sing  unto  thee 
among  the  nations. 

For  the  greatness  of  thy  mercy  reacheth 
unto  the  heavens :  and  thy  truth  unto  the 
clouds. 

Set  up  thyself,  O  God,  above  the  heavens  ; 
and  thy  glory  above  all  the  earth. 


SELECTION  X. 

From  Psalm  96.     Cantate  Domino. 

O  SING  unto  the  liOrd  a  new  song ;  sing 
unto  the  Lord,  all  the  whole  earth. 

Sing  unto  the  Lord,  and  praise  his  name  ; 
be  telling  of  his  salvation  from  day  to  day. 

Declare  his  honour  unto  the  heathen,  and 
his  wonders  unto  all  people. 

For  the  Lord  is  great,  and  cannot  worthily 
be  praised ;  he  is  more  to  be  feared  than  all 
gods. 

Psalm  148.     Laudate  Dominum. 

O  PRAISE  the  Lord  of  heaven ;  praise 
him  in  the  height. 

Praise  him,  all  ye  angels  of  his ;  praise 
him,  all  his  host. 

Praise  him,  sun  and  moon  ;  praise  him, 
all  ye  stars  and  light. 

Praise  him.  all  ye  heavens,  and  ye  waters 
that  are  above  the  heavens. 

Let  them  praise  the  name  of  the  Lord ; 
for  he  spake  the  word,  and  they  were  made  ; 
he  commanded,  and  they  were  created. 

He  hath  made  them  fast  for  ever  and  ever  ; 
he  hath  given  them  a  law  which  shall  not 
be  broken. 

Praise  the  Lord  upon  earth,  ye  dragons, 
and  all  deeps  ; 

Fire  and  hail,  snow  and  vapours,  wind 
and  storm,  fulfilling  his  word  ; 

Mountains  and  all  hills ;  fmitful  trees 
and  all  cedars ; 

Beasts  and  all  cattle ;  worms  and  feather- 
ed fowls  ; 

Kings  of  the  earth  and  all  people ;  princes 
and  all  judges  of  the  world ; 


524 


FOR  HOLY  DAYS. 


Young  men  and  maidens,  old  men  and 
children,  praise  the  name  of  the  Lord  ;  for 
his  name  only  is  excellent,  and  his  praise 
above  heaven  and  earth. 

He  shall  exalt  the  horn  of  his  people  : 
all  his  saints  shall  praise  him ;  even  the 
children  of  Israel,  even  the  people  that 
serveth  him. 

From  Psalm  149.     Cantate  Domino. 

O  SING  unto  the  Lord  a  new  song;  let 
the  congregation  of  saints  praise  him. 

Let  Israel  rejoice  in  him  that  made  him  ; 
and  let  the  children  of  Sion  be  joyful  in 
their  King. 

Let  them  praise  his  name  in  the  dance  ; 
let  them  sing  praises  unto  him  with  tabret 
and  harp. 

For  the  Lord  hath  pleasure  in  his  people, 
and  helpeth  the  meek-hearted. 

Psalm  150.     Laudate  Dominiim. 

O  PRAISE  God  in  his  holiness ;  praise 
him  in  the  firmament  of  his  power. 

Praise  him  in  his  noble  acts  ;  praise  him 
according  to  his  excellent  greatness. 

Praise  him  in  the  sound  of  the  trumpet ; 
praise  him  upon  the  lute  and  harp. 

Praise  him  in  the  cymbals  and  dances ; 
praise  him  upon  the  strings  and  pipe. 

Praise  him  upon  the  well  tuned  cymbals  ; 
praise  him  upon  the  loud  cymbals. 

Let  every  thing  that  hath  breath  praise 
the  Lord. 


IT  Portions  of  Psalms,  to  be  sung  or  said,  at 
Morning  Prayer,  on  certain  Feasts  and  Fasts, 
instead  of  the  Venite  exultemus,  when  any  of 
the  foregoing  Selections  are  to  follow  instead 
of  thePsalms,  as  in  the  Table. 


CHRISTMAS-DAY. 

From  Psalms  45,  89,  110. 

THY  seat,  0  God,  endureth  for  ever ;  the 
sceptre  of  thy  kingdom  is  a  right  scep- 
tre. 

Thou  hast  loved  righteousness,  and  hated 
iniquity  ;  wherefore  God,  even  thy  God, 
hath  anointed  thee  with  the  oil  of  gladness 
above  thy  fellows. 

My  song  shall  be  alway  of  the  loving- 
kindness  of  the  Lord ;  with  my  mouth  will 


I  ever  be  showing  thy  truth,  from  one  gene- 
ration to  another. 

For  I  have  said,  Mercy  shall  be  set  up 
for  ever ;  thy  truth  shalt  thou  establish  in 
the  heavens. 

The  Lord  is  our  defence;  the  Holy  One  -^ 
of  Israel  is  our  king. 

Thou  spakest  some  time  in  visions  unto 
thy  saints,  and  saidst,  I  have  laid  help  upon 
one  that  is  mighty,  1  have  exalted  one  cho-  j 
sen  out  of  the  people. 

I  will  set  his  dominion  in  the  sea,  and  his 
right  hand  in  the  floods. 

And  I  will  make  him  my  first-born,  high- 
er than  the  kings  of  the  earth. 

The  Lord  said  unto  my  Lord,  Sit  thou 
on  my  right  hand,  until  1  make  thine  ene- 
mies thy  footstool. 

The  Lord  shall  send  the  rod  of  thy  power 
out  of  Sion ;  be  thou  ruler,  even  in  the 
midst  among  thine  enemies. 

In  the  day  of  thy  power  shall  the  people 
offer  thee  freewill-offerings  with  an  holy 
worship  :  the  dew  of  thy  birth  is  of  the 
womb  of  the  morning. 

The  Lord  sware,  and  will  not  repent, 
Thou  art  a  priest  for  ever,  after  tho  order  of 
Melchizedec. 


ASH-WEDNESDAY. 
From  Psalms  32,  38,  130. 

BLESSED    is  he  whose  unrighteous-, 
ness    is  forgiven,   and  whose  sin  is  cover   / 
ed. 

Blessed  is  the  man  unto  whom  the  Lord 
imputeth  no  sin,  and  in  whose  spirit  there 
is  no  guile. 

Put  me  not  to  rebuke,  O  Lord,  in  thine 
anger ;  neither  chasten  me  in  thy  heavy 
displeasure : 

For  thine  arrows  stick  fast  in  me,  and 
thine  hand  presseth  me  sore. 

My  wickednesses  are  gone  over  my  head, 
and  are  like  a  sore  burden,  too  heavy  for  me 
to  bear. 

I  will  confess  my  wickedness,  and  be  sor  • 
ry  for  my  sin. 

Haste  thee  to  help  me,  O  Lord  God  of  my 
salvation. 

Out  of  the  deep  have  I  called  unto  thee,  O 
Lord  ;  Lord,  hear  my  voice. 

Let  thine  ears  be  attentive  to  the  voice  of 
my  supplications. 

If  thou,  Lord,   shouldest  be  extreme  to 


FOR  HOLY  DAYS. 


525 


mark  what  is  done  amiss,  O  Lord,  who  shall 
stand  ? 

But  there  is  forgiveness  with  thee,  that 
thou  mayest  be  feared. 


GOOD-FRIDAY. 

From  Psalms  22,  69,  40. 

MY  God,  my  God,  look  upon  me  :  why 
hast  thou  forsaken  me  ?  and  art  so  far  from 
my  health,  and  from  the  words  of  my  com- 
plaint ? 

But  thou  art  holy,  O  thou  that  inhabitest 
the  praises  of  Israel. 

I  am  a  worm,  and  no  man  ;  a  reproach  of 
men,  and  despised  of  the  people. 

All  they  that  see  me  laugh  me  to  scorn  ; 
they  shoot  out  the  lip,  they  shake  the  head, 
saying, 

He  trusted  in  God,  that  he  would  deliver 
him ;  let  him  deliver  him,  if  he  will  have 
him. 

The  counsel  of  the  wicked  layeth  siege 
against  me  ;  they  pierced  my  hands  and  my 
feet. 

They  part  my  garments  among  them,  and 
cast  lots  upon  my  vesture. 

But  be  not  thou  far  from  me,  O  Lord  ;  O 
my  strength,  haste  thee  to  help  me. 

Thy  rebuke  hath  broken  my  heart ;  I  am 
full  of  heaviness  :  I  looked  for  some  to  have 
pity  on  me.  but  there  was  no  man  ;  neither 
found  1  any  to  comfort  me. 

They  gave  me  gall  to  eat ;  and  when  I 
was  thirsty,  they  gave  me  vinegar  to 
drink. 

Sacrifice  and  meat-offering  thou  wouldest 
not ;  but  mine  ears  hast  thou  opened. 

Burnt-offerings  and  sacrifice  for  sin  hast 
thou  not  required :  Then  said  I,  Lo,  I 
come  ; 

In  the  volume  of  the  book  it  is  written  of 
me,  that  I  should  fulfil  thy  will,  O  God: 
I  am  content  to  do  it ;  yea,  thy  law  is  with- 
in my  heart. 


ASCENSION-DAY. 

From  Psalms  24,  47. 

LIFT  up  your  heads,  O  ye  gates,  and 
be  ye  lift  up,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in. 

Who  is  the  kingof  glory  ?  The  Lord  strong 
and  mighty ;  even  the  Lord  mighty  in  battle. 


Lift  up  your  heads,  O  ye  gates,  and  be 
ye  lift  up,  ye  everlasting  doors,  and  the  King 
of  glory  shall  come  in. 

Who  is  the  King  of  glory  ?  Even  the  Lord 
of  hosts,  he  is  the  King  of  glory. 

O  clap  your  hands  together,  all  ye  peo- 
ple ;  shout  unto  God  with  the  voice  of  tri- 
umph. 

For  the  Lord  most  high  is  terrible ;  he  is 
a  great  King  over  all  the  earth. 

God  is  gone  up  with  a  shout ;  the  Lord 
with  the  sound  of  a  trumpet. 

Sing  praises  to  God,  sing  praises ; 
sing  praises  unto  our  King,  sing  praises. 

God  reigneth  over  the  heathen  :  God  sit- 
teth  upon  the  throne  of  his  holiness. 

The  princes  of  the  people  are  gather- 
ed together,  even  the  people  of  the  God 
of  Abraham ;  for  the  shields  of  the  earth 
belong  unto  God :  He  is  greatly  exalted. 


WHITSUNDAY. 

From  Psalms  2,  68. 

I  WILL  declare  the  decree  ;  the  Lord 
hath  said  unto  me.  Thou  art  my  son,  this 
day  have  I  begotten  thee. 

Desire  of  me,  and  I  shall  give  thee  the 
heathen  for  thine  inheritance,  and  the 
utmost  parts  of  the  earth  for  thy  posses- 
sion. 

Be  wise  now,  therefore,  O  ye  kings ;  be 
instructed,  ye  judges  of  the  earth. 

Serve  the  Lord  with  fear,  and  rejoice 
with  trembling. 

Sing  unto  God,  sing  praises  to  his  name  ; 
extol  him  that  rideth  upon  the  heavens 
by  his  name  JAH,  and  rejoice  before 
him. 

Thou,  O  God,  sentest  a  gracious  rain 
upon  thine  inheritance,  and  refreshedst  it 
when  it  was  weary. 

The  Lord  gave  the  word  ;  great  was  the 
company  of  those  that  published  it. 

Though  ye  have  lain  among  the  pots,  yet 
shall  ye  be  as  the  wings  of  a  dove  covered 
with  silver,  and  her  feathers  with  yellow 
gold. 

Thou  hast  ascended  on  high  ;  thou  ha'^t 
led  captivity  captive ;  thou  hast  received 
gifts  for  men  ;  yea,  for  the  rebellious  also, 
that  the  Lord  God  might  dwell  among 
them. 

Blessed  be  the  Lord,  who  daily  load- 
eth  us  with  benefits ;  even  the  God  of  our 
salvation. 


626 


FOR  HOLY  DAYS. 


Sing  unto  God,  ye  kingdoms  of  the  earth  : 
O  sing  praises  unto  the  Lord  ; 

To  him  that  rideth  upon  the  heaven  of 
heavens,  which  were  of  old :  Lo,  he  doth 
send  out  his  voice,  and  that  a  mighty  voice. 

Ascribe  the  strenffth  unto  God  ;  his  excel- 


lency is  over  Israel,  and  his  strength  is  in 
the  clouds. 

O  God,  thou  art  terrible  out  of  thy 
holy  places ;  the  God  of  Israel  is  he  that 
giveth  strength  and  power  unto  his  people. 
Blessed  be  God. 


\^ 


(627) 


THE    PSALTER, 


OR 


PSALMS   OF   DAVID. (1) 


The  First  Day, 
MORNING  PRAYER. 

Psalm  1.  (2.)  Beatus  vir,  qui  non  abiit. 

BLESSED  is  the  man  (3.)  that  hath  not 
walked  in  the  counsel  of  the  ungodly,  nor 
stood  in  the  way  of  sinners,  and  hath  not 
sat  in  the  seat  of  the  scornful  : 

2  But  his  delight  is  in  the  law  of  the 
Lord,  and  in  his  law  will  he  exercise  him- 
self day  and  night. 

3  And  he  shall  be  like  a  tree  planted  by 
the  water-side,  that  will  bring  forth  his  fruit 
in  due  season  : 

4  His  leaf  also  shall  not  wither  ;  and  look, 
whatsoever  he  doeth,  it  shall  prosper. 

(1.)  The  whole  collection  of  Psalms  goes  by  the 
name  of"  The  Psalms  of  David,"  not  because  they 
were  all  composed  by  him,  but  because  most  of 
them  were  :  the  whole  receiving  their  denomination 
from  the  greater  part.  Some  were  written  before 
David's  time,  as  the  90th  Psalm  by  Moses ;  some 
after  the  Babylonian  Captivity,  as  the  126th  and 
127th.  Dr.  Nicholls. 

(2.)  This  Psalm,  which  is  generally  looked  upon 
by  expositors  as  a  preface  or  introduction  to  the 
rest,  describes  the  blessedness  of  the  righteous : 
consisting,  ver.  1,  negatively,  in  their  abstaining 
from  sin ;  2,  positively,  in  holy  meditation  on  the 
Scriptures,  productive  of  continual  growth  in  grace  ; 
which,  3,  4,  is  beautifully  represented  under  an 
image  borrowed  from  vegetation :  as,  5,  is  the  op- 
posite state  of  the  unbelieving  and  ungodly  by  a 
comparison  taken  from  the  threshing  floor.  The 
two  last  verses  foretell  the  final  issue  of  things,  with 
respect  to  both  good  and  bad  men,  at  the  great  day. 

Bp.  Horne. 

(3.)  The  Psalter,  like  the  sermon  on  the  Mount, 
openeth  with  a  beatitude  for  our  comfort  and  en- 
couragement, directing  us  immediately  to  that  hap- 
piness, which  all  mankind,  in  different  ways,  are 
seebng  and  inquiring  after.  All  would  secure 
themselves  from  the  incursions  of  misery  ;  but  all 
do  not  consider  that  misery  is  the  offspring  of  sin, 
from  which  it  is  therefore  necessary  to  be  delivered 
and  preserved,  in  order  to  become  happy  or  blessed. 

Bp.  Hobme. 


5  As  for  the  ungodly,  it  is  not  so  with 
them  ;  but  they  are  like  the  chaff,  which  the 
wind  scattereth  away  from  the  face  of  the 
earth. 

6  Therefore,  the  ungodly  (4.)  shall  not 
be  able  to  stand  in  the  judgment ;  neither 
the  sinners  in  the  congregation  of  the  right- 
eous. 

7  But  the  Lord  knoweth  the  way  of  the 
righteous,  and  the  way  of  the  ungodly  shall 
perish.^ 

Psalm  2.  (5.)   Quare  fremuerunt  gentes  ? 

WHY  do  the  heathen  (6.)  so  furiously 
rage  together  ?  and  why  do  the  people 
imagine  a  vain  thing  ? 

(4.)  The  judgment  here  intended  is  evidently 
the  last  judgment,  and  the  congregation  of  the 
righteous  is  their  assembly  at  the  tribunal  of  Christ 
at  the  last  day.  Bp.  Horsley.  A  day  is  coming, 
when  the  divine  Husbandman  shall  appear  with 
his  "  fan  in  his  hand,"  and  shall  "  thoroughly  purge 
his  floor."  The  wheat,  which  shall  stand  the  win- 
nowing of  that  day,  will  be  gathered  into  the  ce- 
lestial granary  ;  while  the  chaff,  for  ever  separated 
from  it,  shall  be  hurried  out  of  the  floor,  and  carried, 
by  a  mighty  whirlwind,  to  its  own  place.  Then 
shall  there  be  a  "  congregation  of  the  righteous," 
in  which  "  sinners  shall  not  stand."  At  present 
wheat  and  chaff  lie  on  one  floor ;  wheat  and  tares 
grow  in  one  field ;  good  and  bad  fishes  are  com- 
prehended in  one  net ;  good  and  bad  men  are  con- 
tained in  the  visible  church.  Let  us  wait  with 
patience  God's  time  of  separation.     Bp.  Horne. 

(5.)  This  Psalm  is  a  most  divine  mixture  of 
history  and  prophecy,  certainly  composed  by  David, 
and  referring  visibly  to  his  person,  and  both  typically 
and  prophetically  to  Christ,  and  so  understood  ex- 
pressly by  the  writers  of  the  New  Testament. 
Dr.  Hammond.  That  this  was  a  prophecy  of  the 
Messiah  all  the  ancient  Jews  did  allow :  and  Rabbi 
Solomon  Jarchi  says  plainly,  "  our  doctors  explained 
the  signification  of  this  psalm  of  King  Messias ; 
but  that  we  may  better  answer  the  Minnim,"  that 
is,  the  heretical  Christians,  "  it  is  better  to  interpret 
it  of  David."  Dr.  Nicholls. 

David  seated  upon  the  throne  of  Israel,  notwith- 


528 


THE  PSALTER. 


Day  1. 


2  The  kings  of  the  earth  stand  up,  and 
the  rulers  take  counsel  together  against  the 
Lord,  and  against  his  Anointed : 

3  Let  us  break  their  bonds  asunder,  and 
cast  away  their  cords  from  us. 

4  He  thatdwelleth  in  heaven  shall  laugh 
them  to  scorn  ;  the  Lord  shall  have  them 
in  derision. 

5  Then  shall  he  speak  unto  them  in  his 
wrath,  and  vex  them  in  his  sore  displea- 
sure. 

6  Yet  have  I  set  my  King  upon  my  holy 
hill  of  Sion. 

7  I  will  preach  (7.)  the  law,  whereof  the 
Lord  hath  said  unto  me,  Thou  art  my  Son, 
this  day  have  I  begotten  thee. 

8  Desire  of  me,  and  I  shall  give  thee  the 
heathen  for  thine  inheritance,  and  the  ut- 
most parts  of  the  earth  for  thy  possession. 

standing  the  opposition  made  against  him,  and 
now  about  to  carry  his  victorious  arms  amongst  the 
neiglibouring  heathen  nations,  may  be  supposed  to 
have  penned  this,  as  a  kind  of  inauguration  psalm. 
But  that  "a  greater  than  David  is  here,"  appears 
not  only  from  the  strength  of  the  expressions,  which 
are  more  properly  applicable  to  Messiah,  than  to 
David  himself;  but  also  from  the  citations  made  in 
the  New  Testament ;  the  appointment  of  the  Psalm 
by  the  Church  to  be  read  on  Easter-day  ;  and  the 
confession  of  the  Jewish  rabbis.  It  treats  there- 
fore, 1 — 3,  of  the  opposition  raised,  both  by  Jew 
and  Gentile,  against  the  kingdom  of  Jesus  Christ; 
4 — 6,  of  his  victory,  and  the  confusion  of  his  ene- 
mies; 7 — 9,  a'ter  his  resurrection,  he  preaches  the 
Gospel,  and  10 — 12,  calls  the  Icings  of  the  earth  to 
accept  it ;  denouncing  vengeance  against  those 
who  shall  not  do  so,  and  pronouncing  a  blessing 
on  those  who  shall.  Bp.  Horne. 

The  song  consists  of  three  parts :  the  first, 
consisting  of  the  first  six  verses,  spoken  in  the 
person  of  the  Psalmist ;  the  second,  namely,  the 
7th,  8th,  and  9th  verses,  in  the  person  of  Messiah : 
and  the  third  again  by  the  Psalmist. 

Bf.  Horsley. 

(6.)  The  true  David  is  introduced,  like  his  an- 
cestor of  old,  expostulating  with  the  nations,  for 
their  vain  attempts  to  frustrate  the  divine  decree 
in  his  favour.  These  two  verses  are  aited  (Acts 
iv.  25,)  and  expounded  of  "Herod  and  Pontius 
Pilate,"  who,  "  with  the  .Grentile's  and,  the-peeple  of 
Isarel  were  gathered  together  against  the  holy  Jesus, 
whom  the  Lord  had  anointed."  After  the  ascen- 
sion of  Christ,  and  the  efiusion  of  the  Spirit,  the 
whole  power  of  the  Roman  empire  was  employed 
in  the  same  cause  by  those,  who,  trom  time  to  time, 
swayed  the  sceptre  of  the  world.  But  still,  they 
who  intended  to  extirpate  the  faith,  and  destroy 


9  Thou  shalt  bruise  them  with  a  rod  of 
iron,  and  break  them  in  pieces  like  a  potter's 
vessel. 

10  Be  wise  now,  therefore,  O  ye  kings  ; 
be  learned,  ye  that  are  judges  of  the  earth. 

11  Serve  the  Lord  in  fear,  and  rejoice 
unto  him  with  reverence. 

12  Kiss  the  Son,  lest  he  be  angry,  and  so 
ye  perish  from  the  right  way  :  if  his  wrath 
be  kindled,  yea  but  a  little,  blessed  are  all 
they  that  put  their  trust  in  him. 

Psalm  3.  (8.)  Domine,  quid  multiplicati  ? 

LORD,  how  are  they  increased  that 
trouble  me  ?  many  are  they  that  rise  against 
me. 

2  Many  one  there  be  that  say  of  my  soul, 
There  is  no  help  for  him  in  his  God. 

3  But  thou,  O  Lord,  art  my  defender ; 


the  Church,  how  many  and  how  mighty  soever 
they  might  be,  were  found  only  to  "  imagine  a  vain 
thing."  And  equally  vain  will  every  imagination 
be,  that  exalteth  itself  against  the  counsels  of  God 
for  the  salvation  of  his  people.  Bp.  Hornb. 

(7.)  Jesus,  for  the  suffering  of  death,  crowned 
with  honour  and  immortality,  upon  the  holy  hiH  of  "f 
Zion,  in  the  new  Jerusalem,  now  "  declares  the 
decree,"  or  preaches  the  Gospel  of  the  everlasting 
covenant.  His  part  in  the  covenant  was  performed 
by  keeping  the  law,  and  dying  for  the  sins  of  men. 
Nothing  therefore  remained,  but  the  accomplish- 
ment of  the  promise  made  to  him  by  the  Father, 
upon  those  conditions.  One  part  of  this  promise 
was  fulfilled,  saith  St.  Paul,  "  in  tliat  he  had  raised 
up  Jesus  agam ;  as  it  is  written  in  the  second  psalm, 
Thou  art  my  Son,  this  day  have  I  begotten  thee." 
Acts  xiii.  33.  Another  part  was  fulfilled  in  the 
ascension  of  Christ,  and  his  inauguration  to  an 
eternal  kingdom,  and  an  unchangeable  priesthood, 
as  the  true  Melchizedek,  King  of  righteousness, 
King  of  peace,  and  Priest  of  the  most  high  God. 
The  next  article  in  the  convenant,  on  the  Father's 
side,  was  the  enlargement  of  Messiah's  spiritual 
kingdom,  by  the  accession  of  the  nations  to  the 
Church.  And  accordingly,  this  was  the  next  thing 
which  "  Jehovah  said  unto  him,"  after  having  pro-  ^ 
claimed  his  sonship  and  pre-eminence.  ~-*-lJ     ■ 

Bp.  Horne.  ^^T" 

(8.)  This  Psalm  is  said  to  have  been  composed 
by  David,  when  he  fled  from  his  son  Absalom. 
Thus  circumstanced,  he  expressed  himself  in  terms 
well  adapted  to  the  parallel  case  of  the  Son  of 
David,  persecuted  by  rebelllQus  Israel ;  as  also  to 
that  of  his  Church  suffering  tribulation  in  the  worm. 
1,  2,  he  complains,  in  much  anguish,  of  the  mul- 
titude of  his  enemies,  and  of  the  reproaches  cast 
upon  him,  as  one  forsaken  by  God  ;  but,  3,  declares. 


Day  1. 


THE  PSALTER. 


529 


thou  art  my  worship,  and  the  lifter  up  of 
my  head. 

4  1  did  cull  upon  the  Lord  with  my 
voice,  and  he  heard  ine  out  of  his  holy  hill. 

5  I  laid  me  do'*ni  and  slept,  (9.)  and  rose 
up  again  ;  for  tlie  Lord  sustained  me. 

6  I  will  not  be  afraid  for  ten  thousands  of 
the  peoplp,  that  have  set  themselves  against 
me  round  about. 

7  Up,  Lord,  and  help  me,  O  my  God  ;  for 
thou  smitest  all  mine  enemies  upon  the 
cheek  bone:  ihou  hast  broken  the  teeth  of 
the  ungodly. 

8  Salvation  belongeth  unto  the  Lord  ; 
(10.)  and  thy  blessing  is  upon  thy  people. 

\ Psalm  4.(11.)     Cum  invocaretn. 

HEAR  me  when  I  call,  O  God  of  my 
righteousness :  thou  hast  set  me  at  liberty, 

notwithstanding,  his  sure  trust  in  the  divine  promi- 
ses :  4,  5,  he  relates  the  success  of  his  prayers ; 
6 — 8,  derides  the  impotent  malice  of  his  enemies, 
and  ascribes  salvation  to  Jehovah.     Bp.  Horne. 

The  forlorn  condition  of  David,  as  recorded  in 
2  Sam.  XV,  and  commemorated  in  this  Psalm,  is 
in  some  degree  typical  of  our  Saviour's  sadness 
and  agony  and  prayer  in  the  garden,  (John  xviii.  1,) 
which  is  thp  same  with  Gethsemane,  (Matt.  xxvi. 
36 ;  Mark  xiv.  32 ;)  and  that  on  mount  Olivet, 
(Luke  xxii.  39,  41,)  the  very  same  mount,  to  which 
David  went  up,  when  he  poured  out  the  substance 
of  this  prayer.  Dr.  Hammond. 

(9.)  Behold  David  in  the  midst  of  danger,  sleep- 
ing without  fear ;  secure,  through  the  divine  pro- 
tection, of  awaking  to  engage  and  vanquish  his 
enemies.  Behold  the  Son  of  David  composing 
himself  to  his  rest  upon  the  cross,  that  bed  of  sor- 
rows ;  and  commending  his  Spirit  into  his  Father's 
hands,  in  full  confidence  of  a  joyful  resurrection, 
according  to  the  promise,  at  the  time  appointed. 
Behold  this,  O  Christian,  and  let  faith  teach  thee 
how  to  sleep,  and  how  to  die ;  while  it  assures  thee, 
that  as  sleep  is  a  short  death,  so  death  is  only  a 
longer  sleep  ;  and  that  the  same  God  watches  over 
thee,  in  thy  bed  and  in  thy  grave.      Bi-.  Horne. 

(10.)  The  Psalm  ends  with  an  acknowledgment, 
which  ought  always  to  fill  the  heart,  and  upon 
every  proper  occasion  to  flow  from  the  mouth,  of  a 
Christian  :  namely,  that  salvation  is  not  to  be  had 
from  man,  from  the  kings  of  the  earth,  or  the  gods 
of  the  heathen,  from  saints  or  angels ;  but  from 
Jehovah  alone  :  to  whom  alone  therefore  the  glory 
should  be  ascribed.  If  he  will  save,  none  can  de- 
stroy :  if  he  will  destroy,  none  can  save.  Let 
Balak  then  curse  Isarel,  or  hire  Balaam  to  curse 
them  for  him :  be  but  "  thy  blessing,  O  Lord,  upon 
ihy  people,"  and  it  sufficeth.  Bp.  Horne. 

67 


when  T  waf;  in  trouble  ;  have  mercy  upon 
me,  and  hearken  unto  my  prayer. 

2  O  ye  sons  of  men,  how  long  will  ye 
blaspheme  mine  honour,  and  have  such 
pleasure  in  vanity,  and  seek  after  falsehood? 

3  Know  this  also,  that  the  Lord  halh 
chosen  to  himself  the  man  that  is  godly : 
when  1  call  upon  the  Lord  he  will  hear  me. 

4  Stand  in  awe,  and  sin  not ;  commune 
with  your  own  heart,  and  in  your  chamber, 
and  be  still. 

5  Offer  the  sacrifice  of  righteousness,  and 
put  your  trust  in  the  Lord. 

6  There  be  many  that  say,  (12.)  Who 
will  show  us  any  good? 

7  Lord,  lift  thou  up  the  light  of  t'ly  coun- 
tenance upon  us. 

S  Thou  hast  put  gladness  in  my  heart, 
(13.)  since  the  time  that  their  corn,  and 
wine,  and  oil  increased. 

(11.)  The  person  speaking  in  this  Psalrp,,  1, 
prayeth  to  be  heard  by  God ;  2,  convinceth  the 
world  of  sin  ;  3,  declareth  the  righteous  to  be  under 
the  divine  protection  ;  4,  5,  prescribeth  solitude  and 
meditation,  as  the  proper  means  to  lead  men  to 
repentance  and  faith ;  6,  7,  sheweth  that  in  God  3 
alone  peace  and  comfort  are  to  be  found  ;  and,  8, 
how  superior  the  joys  of  the  spirit  are  to  those  of 
sense ;  9,  reposeth  himself,  in  full  assurance  of 
faith,  on  the  loving-kindness  of  the  Lord. 

Bp.  Horne. 

The  Psalm  is  said  to  have  been  composed  by 
David,  possibly  on  the  same  or  on  a  like  occasion 
as  the  third.  Dr.  Hammond. 

(12.)  The  two  former  verses  Avere  addressed  to 
rebellious  sinners,  inviting  them  to  repentance  and 
reformation.  This  seems  to  relate  to  the  righteous, 
who,  in  times  of  calamity  and  persecution,  like  the 
friends  of  distressed  David,  are  tempted  to  despond, 
on  seeing  no  end  to  their  troubles.  The  Psalmist, 
therefore,  prescribes  prayer  to  all  such,  as  an  anti- 
dote against  the  temptation  ;  he  directs  them,  in 
the  darkest  night,  to  look  towards  heaven,  nor 
doubt  the  return  of  day,  when  the  rising  sun  shall 
difiiise  light  and  salvation,  and  sorrow  and  sighing 
shall  fly  away.  How  many  are  continually  asking 
the  question  in  this  verse  !  How  few  applying  to 
Him,  who  alone  can  give  an  answer  of  peace  and 
comfort !  Bp.  Horne. 

(13.)  According  to  this  translation,  the  verse  is 
an  expression  of  the  Psalmist's  gratitude,  that  God 
had  given  him  grace  not  to  make  any  ill  returns 
for  the  unkindness  of  his  enemies,  but  had  enabled 
him  to  be  heartily  glad  for  the  benefits,  especially 
the  fruitful  seasons,  which  God  had  bestowed  upon 
them.  Dr.  Nicholls.  Or,  according  to  the  Bible 
translation,  it  is  a  declaration,  that  the  very 
thoughts  of  God's  love  had  filled  the  Psalmist's 


530 


THE  PSALTER. 


Day  I. 


9  I  will  lay  me  down  in  peiice,  (14.)  and 
take  my  rest ;  for  it  is  thou,  Lord,  only  tliat 
makest  me  dwell  in  safety. 

Psalm  5.  (15.)      Verba  mea  aurihus. 

PONDER  my  words,  O  Lord,  consider 
my  meditation. 

2  0  hearken  thou  unto  the  voice  of  my 
calling,  my  King,  and  my  God  :  for  unto 
thee  will  1  make'my  prayer. 

3  My  voice  shall  thou  hear  betimes,  O 
Lord  ;  early  in  the  mornino^  will  I  direct 
my  prayer  unto  thee,  and  will  look  up. 

4  For  thou  art  the  God  t!iat  hast  no  plea- 
sure in  wickedness  ;  neither  shall  any  evil 
dwell  with  thee. 

5  Such  as  be  foolish,  shall  not  stand  in 
thy  sight ;  for  thou  hatest  all  them  that  work 
vanity. 

6  Thou  shall  destroy  them   that   speak 

heart  with  such  joy,  that  it  far  exceeded  all  the 
pleasure  his  enemies  could  take,  in  seeing  their 
barns  full  of  corn,  and  their  presses  overflow 
with  wine.  Bp.  Patrick. 

(14.)  This  conclusion  affords  ample  matter  for 
profitable  and  delightful  meditation,  if  it  be  con- 
sidered, 6r3t,  as  spoken  by  David,  or  any  other 
believer,  when  lying  down  to  rest,  full  of  the  joys 
of  a  good  conscience,  and  faith  unfeigned ;  se- 
condly, as  pronounced  by  the  true  David,  Avlhen 
composing  himself  to  his  rest,  in  certain  hope  of  a 
resurrection.  And  happy  the  Cliristian,  who  having 
nightly,  with  this  verse,  committed  himself  to  his 
bed,  as  to  his  grave,  shall  at  last,  with  the  same 
words,  resign  himself  to  his  grave,  as  to  his  bed, 
from  which  he  expects  in  due  time  to  arise,  and 
sing  a  morning  hymn,  with  the  children  of  the 
resurrection.  Bp.  Horne. 

(15.)  This  Psalm  was  composed  by  David  :  but 
whether  when  he  was  persecuted  by  Saul  or  by 
Absalom,  cannot  he  certainly  determined. 

Bp.  Patrick. 

The  Psalmist  in  affliction,  1 — 3,  continues  and 
resolves  to  continie  instant  in  prayer  ;  4 — 6,  de- 
".lares  the  irreconcileable  hatred  which  God  bears 
to  sin,  and,  7,  his  own  confidence  of  being  accept- 
ed;  8,  he  petitions  for  grace  to  direct  and  preserve 
him  in  the  way  ;  9,  10,  sets  forth  the  wickedness 
of  his  enemies ;  11,  foretells  their  punishment ;  and 
12,  13,  the  salvation  of  the  faithful.    Bp.  Horne. 

(16.)  A  part  of  this  verse  is  cited,  (Rom.  iii.  13,) 
together  with  several  other  passages  from  the 
Psalms  and  Prophets,  to  evince  the  depravity  of 
mankind,  whether  Jews  or  Gentiles,  till  justified  by 
faith,  and  renewed  by  grace.  It  is  plain,  therefore, 
tliat  the  description  was  designed  for  others,  besides 
the  enemies  of  the  literal  David,  and  is  of  more 


lies  :  the  Lord  will  abhor  both  the  blood* 
thirsty  and  deceitful  man. 

7  But  as  for  me,  I  will  come  into  thine 
house,  even  upon  the  multitude  of  thy  mer- 
cy, and  in  thy  fear  will  I  worship  toward  tliy 
holy  temple. 

8  Lead  me,  O  LoixJ,  in  thy  righteousness, 
because  of  mine  enemies  ;  make  thy  way 
plain  before  my  face. 

9  For  there  is  no    faithfulness    in    his-z/i 
mouth  ;  their  inward  parts  are  very  wicked- 
ness. (16.) 

10  Their  throat  is  an  open  sepulchre  ; 
they  flatter  with  their  tongue. 

11  Destroy  thou  them,  O  God  ;  (17.)  lei 
them  perish  through  their  own  imagina- 
tions ;  cast  them  out  in  the  multitude  ot 
their  ungodliness ;  for  they  have  rebelled 
against  thee, 

12  And  let  all  them  (18.)  that  put  their 

general  import,  reaching  to  the  world  of  the  ungod- 
ly, and  to  the  enemies  of  all  righteousness,  as  man- 
ifested in  the  person  of  Messiah,  and  in  his  Church. 
The  charge  brought  against  these  is,  that  "  truth  " 
and  "fidelity"  were  not  to  be  found  in  their  deal- 
ings with  God  or  each  other ;  that  their  "  inward 
parts"  were  very  wickedness;  their  first  thoughts 
and  imaginations  were  defiled,  and  the  stream  was 
poisoned  at  the  fountain  ;  that  their  "  throat  was 
an  open  sepulchre,"  continually  emitting,  in  ob- 
scene and  impious  language,  the  noisome  and  in- 
fectious exhalations  of  a  putrid  heart,  entombed  in 
a  body  of  sin  ;  and  that,  if  ever  they  put  on  the  ap- 
pearance of  goodness,  they  "  flattered  with  their 
tongue,"  in  order  the  more  effectually  to  deceive 
and  destroy.     So  low  is  human  nature  fallen  ! 

Bp.  Horne. 
(17.)  Concerning  passages  of  this  imprecatory 
kind  in  the  Book  of  Psalms,  it  is  to  be  observed, 
that  they  are  not  spoken  of  private  and  personal 
enemies,  but  of  the  opposers  of  God  and  his 
Anointed ;  nor  of  any  among  these,  but  the  irre- 
claimable and  finally  impenitent;  and  this  by  way 
of  prediction,  ratiier  than  imprecation  ;  which  would 
appear,  if  the  original  verbs  were  translated  uni- 
formly in  the  future  tense,  as  they  might  be.  and 
indeed,  to  cut  off  all  occasion  from  them  which  de- 
sire it,  should  be  translated.  The  verse  before  us 
would  then  run  thus — "  Thou  wilt  destroy  them, 
O  God  ;  they  shall  perish  by  their  own  counsels: 
thou  wilt  cast  them  out  in  the  multitude  of  their 
transgressions,  for  they  have  rebelled  against  thee.'' 
The  words,  when  rendered  in  this  form,  contain  a 
prophecy  of  the  infatuation,  rejection,  and  destruc- 
tion of  such  as  should  obstinately  persevere  in  their 
opposition  to  the  counsels  of  heaven,  whether  re- 
lating to  David,  to  Christ,  or  to  the  Church.    The     | 


Day  I. 


THE  PSALTER. 


531 


trust  in  tliee  rejoice:  they  sliall  ever  be 
giving  of  thanks,  because  tliou  defendest 
them  ;  they  that  love  thy  name  shall  be  joy- 
ful in  thee  : 

13  For  thou,  Lord,  wilt  give  thy  blessing 
)     unto  the  righteous,  and  with  thy  favourable 
''      kindness  wilt  thou  defend  him,  as  with  a 
jShifjld. 

Uy  EVENING  PRAYER. 

Psalm  6.  (19.)     Domiiie,  ne  in  furore. 

O  LOUD,  rebuke  me  not  in  thine  indig- 
nation, neither  chasten  me  in  thy  displea- 
sure. 

2  Have  mercy  upon  me,  O  Lord,  for  I  am 
weak  :  O  Lord,  heal  me,  for  my  bones  are 
vexed. 

3  My  soul  also  is  sore  troubled :  but, 
Lord,  how  long  wilt  thou  punish  me  ? 

4  Turn  thee,  O  Lord,  and  deliver  my 
soul ;  O  save  me,  for  thy  mercies'  sake  : 

5  For   in   death    no   man   remembereth 

fate  of  Ahithophel  aad  Absalom,  of  JuJas  and  the 
Jews,  should  warn  others  not  to  offend  after  the 
same  example.  ■     Bp.  Horne. 

(18.)  As  the  last  verse  foretold  the. perdition  of 
<he  ungodly,  this  describes  the  felicity  of  the  saints ; 
who,  trusting  in  God,  rejoice  evermore,  and  sing 
aloud  in  the  Church  the  praises  of  their  Saviour 
and  mighty  Defender;  the  love  of  whose  name 
fills  their  hearts  with  joy  unspeakable,  while  they 
experience  the  comforts  of  grace,  and  expect  the 
rewards  of  glory.  Bp.  Horne. 

r"^  (19.)  This  is  the  first  of  those  Psalms  which  are 
styled  penitential.  It  contains,  1,  a  deprecation  of 
eternal  vengeance,  and  2,  3,  a  petition  for  pardon  ; 
which  is  enforced  from  the  consideration  of  thi; 
penitent's  sufferings;  4,  from  that  of  the  divine 
mercy ;  5,  from  that  of  the  praise  and  glory  which 
God  would  fail  to  receive,  if  man  were  destroyed; 
6,  7,  from  that  of  the  penitent's  humiliation  and 
j.j  contrition:  8 — 10,  the  strain  changes  into  one  of 
/  /oy  and  triumph,  upon  the  success  and  return  of 
the  prayer.  Bp.  Horne. 

This  Psalm  was  penned  by  David  on  some  occa- 
sion of  special  humiliation,  for  the  confession  of  his 
sins,  and  averting  God's  wrath.  Dr.  Hammond. 
Being  one  of  the  penitential  Psalms,  it  is  appointed 
to  be  used  on  Ash- Wednesday,  and  is  suitable  to 
the  condition  of  those,  who  are  any  way  afflicted 
or  distressed  in  mind,  body,  or  estate.     Travel!. 

(20.)  Many  of  the  mournful  Psalms  end  in  this 
manner,  to  instruct  the  believer,  that  he  is  continu- 
■  ally  to  look  forward,  and  solace  himself  with  be- 
holding that  day,  when  his  warfare  shall  be  accom- 
plished ;  when  sin  and  sorrow  shall  be  no  more  • 


thee  ;  and  who  will  give  thea  thanks  in  the 
pit? 

6  I  am  weary  of  my  groaning :  every 
night  wash  I  my  bed,  and  water  my  couch 
with  my  tears. 

7  My  beauty  is  gone  for  very  trouble, 
and  worn  away  because  of  all  mine  enemies. 

8  Away  from  me,  all  ye  that  work  vani- 
ty ;  for  the  Lord  hath  heard  the  voice  of  my 
weeping. 

9  The  Lord  hath  heard  my  petition  ;  the 
Lord  will  receive  my  prayer. 

10  All  mine  enemies  (20.)  shall  be  con- 
founded, and  sore  vexed  ;  they  shall  be  turn- 
ed back,    and  put  to  shame  suddenly. 

Psalm  7.  (21.)     Domiiie,  Deus  meus. 

O  LORD,  my  God,  in  thee  have  I  put 
my  trust ;  save  me  from  all  them  that  per- 
secute me,  and  deliver  me  ; 

2  Lest  he  devour  my  soul  like  a  lion, 
(22.)  and  tear  it  in  pieces,  while  there  is 
none  to  help. 

when  sudden  and  everlasting  confusion  shall  cover 
the  enemies  of  righteousness  ;  when  the  sackcloth 
of  the  penitent  shall  be  exchanged  (or  a  robe  of 
glory  ;  when  to  sighs  and  groans  shall  succeed  the 
songs  of  heaven,  set  to  angelic  harps,  and  faith 
shall  be  resolved  into  the  vision  of  the  Almighty. 

Bp.  Horne. 

(21.),  David  is  said  to  have  composed  this  Psalm 
concerning  the  words,  or  matter  of  Gush  the  Ben- 
jamite.  Whether  Saul,  or  Shimei,  or  any  one  else, 
be  intended  under  this  name,  it  is  sufficiently  clear, 
that  David  had  been  maliciously  aspersed  and  ca- 
lumniated by  such  a  person  ;  that  the  Psalm  was 
written  to  vindicate  himself  from  the  imputation, 
whatever  was  the  nature  of  it;  and,  consequent'y, 
may  be  considered  as  the  appeal  of  the  true  David 
and  his  disciples,  against  the  grand  accuser  and  his 
associates.  The  person  speaking,  1,  2,  declares 
liis  trust  to  be  in  God;  3—5,  protests  his  inno- 
cence ;  6 — 8,  desires  that  Judgment  may  be  given 
in  the  cause;  9,  10,  11,  prays  for  the  abolition  oi 
sin,  and  the  full  establishment  of  righteousness , 
12 — 14,  sets  forth  the  divine  judgments  against 
sinners  ;  15 — 17,  describes  the  beginning,  progress, 
and  end,  of  sin,  with,  18,  the  joy  and  triumph  of 
the  faithful.  Bp.  Horne. 

(22.)  The  "lion,"  of  whom  David  stood  in  fear, 
was  probably  Saul,  roused  by  a  false  accusation,  to 
destroy  him.  The  rage  of  tyrants  is  often  in  the 
same  manner  excited  against  the  Church.  And 
we  all  have  reason  to  dread  the  fury  of  one  who  is 
"the  roaring  lion,"  as  well  as  the  "accuser  of  the 
brethren."  From  him  none  can  deliver  us,  but  God 
only.  Bp.  Horne 


532 


THE  PSALTER. 


Day  1. 


3  O  Lord,  my  God,  if  I  have  done  (23.) 
any  sucli  thins^ ;  or  if  there  be  any  wicked- 
ness in  my  hands  ; 

4  If  I  have  rewarded  evil  unto  him  that 
dealt  friendly  with  me  ;  yea,  1  have  deliv- 
ered him  that  without  any  cause  is  mine 
enemy  ; 

5  Then  let  mine  enemy  persecute  my 
soul,  and  take  me ;  yea,  let  him  tread  my 
life  dow»i  upon  the  earth,  and  lay  mine 
honour  in  the  dust. 

6  Stand  up,  O  Lord,  in  thy  wrath,  (24.) 
aiid  lift  up  thyself,  because  of  the  indigna- 
tion of  mine  enemies  ;  arise  up  for  me  in  the 
judgment  that  thou  hast  commanded  : 

7  And  so  shall  the  congregation  of  the 
people  come  about  thee :  for  their  sakes, 
therefore,  lift  up  thyself  again. 

8  The  Lord  shall  judge  the  people  :  (25.) 
give  sentence  with  me,  O  Lord,  accordmg 
to  my  righteousness,  and  according  to  the 
innocency  that  is  in  me. 

9  O  let  the  wickedness  of  the  ungodly 
(26.)  come  to  an  end  ;  but  guide  thou  the 
just. 

10  For  the  righteous  God  trieth  the  very 
heart  and  reins. 

(23.)  David  makes  a  solemn  appeal  to  God,  the 
searcher  of  hearts,  to  judge  of  his  innocence,  with 
regard  to  the  particular  crime  laid  to  his  charge. 
Any  person,  when  slandered,  may  do  the  same. 
But  Christ  only  could  call  upon  heaven  to  attest 
his  universal  uprightness  :  In  his  "  hands  there  was 
no  iniquity."  Bp.  Horne. 

(24.)  To  a  protestation  ofinnocence  succeeds  a 
prayer  for  judgment  upon  the  case,  which  is  formed 
on  these  two  considerations;  first,  the  unreasonable 
and  unrelenting  fury  of  the  persecutors  ;  secondly, 
the  justice  which  God  has  "  commanded"  others 
to  execute,  and  which  therefore  he  himself  will 
doubtless  execute  upon  such  occasions.  Let  in- 
jured innocence  ever  comfort  itself  with  the  remem- 
brance of  another  day  to  come,  when,  every  earth- 
born  cloud  being  removed,  it  shall  dazzle  its  op- 
pressors with  lustre  far  superior  to  that  of  the  noon- 
day sun.  Bp.  Horne. 

(25.)  Conscious  of  his  "  righteousness"  and  "  in- 
tegrity," as  to  the  matter  in  question,  David  desires 
to  be  judged  by  him  who  is  to  judge  the  world  at 
the  last  day.  How  few,  among  Christians,  have 
seriously  and  deliberately  considered,  whether  the 
sentence  of  that  day  is  likely  to  be  in  their  favour! 
Yet,  how  many,  with  the  utmost  composure  and 
self-complacency,  repeat  continually  the  words  of 
this  Psalm,  as  well  as  those  in  the  Te  Deiim,  "  We 
believe  that  thou  shall  come  to  be  our  Judge  !"  Le- 
gal, or  perfect  righteousness  and  integrity,  are  pe- 


11  My  help  cometh  of  God,  who  pre- 
serveth  them  that  are  true  of  heart. 

12  God  is  a  righteous  judge,  strong,  and 
patient ;  and  God  is  provoked  every  day. 

13  If  a  man  will  not  turn,  he  will  whet 
his  sword ;  he  hath  bent  his  bow,  and  made 
it  ready. 

J  4  He  hath  prepared  for  him  the  instru- 
ments of  death  ;  he  ordaineth  his  arrows 
against  the  persecutors. 

15  Behold,  he  travaileth  with  mischief; 
he  hath  conceived  sorrow,  and  brought  forth 
ungodliness. 

16  He  hath  graven  and  digged  up  a  pit, 
(27.)  and  is  fallen  himself  into  the  destruc- 
tion that  he  made  for  other. 

17  For  his  travail  shall  come  upon  his 
own  head,  and  his  wickednes-s  shall  fall  on 
his  own  pate. 

18  1  will  give  thanks  unto  the  Lord,  ac- 
cording to  his  righteousness ;  and  I  will 
praise  the  name  of  the  Lord  most  high.  n\ 

Psalm  8.  (2S.)  Dofnine,  Dominus  nosier. 

O  LORD,  our  Governor,  how  excellent 
is  thy  name  in  all  the  world  ;  thou  that  hast 
set  thy  glory  above  the  heavens  ! 

culiar  to  the  Redeemer ;  but  evangelical  righteous- 
ness and  integrity  all  must  have,  who  would  be 
saved.  Bp.  Horne. 

(26.)  It  is  predicted,  that  wickedness  wilt,  in  the 
end,  be  abolished,  and  the  just  immoveably  esta- 
blished, by  him  who  knoweth  intimately  the  very 
thoughts  and  desires  of  both  good  and  bad  men, 
and  will  give  to  each  their  due  reward.  Happy 
the  man,  whose  hope  is  therefore  in  God,  because 
"  he  saveth  the  upright  in  heart !"      Bp.  Horne. 

(27.)  All  the  world  agrees  to  acknowledge  the 
equity  of  tliat  sentence  which  inflicts  upon  the  guilty 
the  punishment  intended  by  them  for  the  innocent. 
No  one  pities  the  fate  of  a  man  buried  in  that  pit 
which  he  had  dug  to  receive  his  neighbour;  or  ot  i' 
him  who  owes  his  death- wound  to  the  return  of  an 
arrow  sliot  against  heaven.  Saul  was  overthrown 
by  those  Philistines  whom  he  would  have  made 
the  instruments  of  cutting  oflf  David.  Haman  was 
hanged  on  his  own  gallows.  The  Jews,  who  ex- 
cited the  Romans  to  crucify  Christ,  were  them- 
selves, by  the  Romans,  crucified  in  crowds.  Strik- 
ing instances  these  of  the  vengeance  to  be  one  day 
executed  on  all  tempters  and  persecutors  of  others  ; 
when  men  and  angels  shall  lift  up  their  voices,  and 
cry  out  together,  "  Righteous  art  thou,  O  Lord,  and 
just  are  thy  judgments."  Bp.  Horne. 

(28.)  This  Psalm  was  composed  by  David  for 
the  magnifying  of  God's  wonderful  goodness,  as 
more  general  in  the  fabric   of  the  world,  and  his 


Day  2 


THE  PSALTER. 


533 


2  Oat  of  the  mouth  (29.)  of  very  babes 
and  sucklings  hast  thou  ordained  strength, 
because  of  thine  enemies,  that  thou  mightest 
still  the  enemy  and  the  avenger. 

3  For  I  will  consider  thy    heavens,  (30.) 
*  even   the    works  of  thy  fingers;   the  moon 

and  the  stars  which  thou  hast  ordained. 

4  What  is  man,  that  thou  art  mindful  of 
him  ?  and  the  son  of  man,  that  thou  visitest 
him  I 

5  Thou  madest  him  lower  (31.)  than  the 
angels,  to  crown  him  with  glory  and  wor- 
ship. 

6  Thou  makest  him  to  have  dominion  of 
the  works  of  thy  hands:  and  thou  hast  put 
all  things  in  subjection  under  his  feet ; 

bounty  to  mankind,  in  making  him  Lord  of  that 
great  work  of  his  ;  so  more  particular  to  himself,  in 
using  him  as  his  instrument,  to  discomfit  Goliah  of 
Gath,  the  proud  boasting  giant,  the  champion  of  the 
Philistines  ;  and,  in  the  prophetical  mystical  sense, 
his  more  admirable  mercy  to  men,  in  exalting  our 
human  nature  above  all  the  creatures  in  the  world  ; 
which  was  eminently  completed  in  our  Saviour's 
assumption  of  our  flesh,  and  ascending  to,  and 
reigning  in  heaven  in  it.  Dr.  Hammond. 

'/  This  is  the  first  of  those  Psalms,  which  the 
'  Church  has  appointed  to  be  read  on  Ascension-day. 
It  treats,  as  appears  from  Heb.  ii.  6,  &c.,  of  the 
'  wonderful  love  of  God,  shewn  by  the  exaltaiion  of 
our  nature  in  Messiah,  or  the  second  Adam,  to  the 
right  hand  of  the  Majesty  on  high,  and  by  the  sub- 
jtction  of  all  creatures  to  the  word  of  his  power. 

Bp.  Horne. 

(29.)  This  verse  is  cited  by  our  Lord,  (Matt. 
xxi.  16,)  and  applied  to  "  little  children  in  the  tem- 
ple, crying,  Hosanna  to  the  Son  of  David  !"  which 
vexed  and  confounded  his  malignant  adversaries. 
The  import  of  the  words,  therefore,  plainly  is,  that 
the  praises  of  Messiah,  celebrated  in  the  Church  by 
his  children,  have  in  them  a  strength  and  power 
which  nothing  can  withstand  ;  they  can  abash  in- 
fidelity, when  at  its  greatest  height,  and  strike  hell 
itself  dumb.  Bf.  Horne. 

(30.)  At  the  time  of  inditing  the  Psalm,  David 
IS  evidently  supposed  to  have  had  before  his  eyes 
the  heavens  as  they  appear  by  night.  And  when, 
from  surveying  the  beauty  of  heaven,  with  its  glo- 
\j  rious  shew,  he  turns  to  take  a  view  of  the  creature 
man,  he  is  still  more  affected  by  the  mercy,  than 
he  had  before  been  by  the  majesty  of  the  Lord  ; 
since  far  less  wonderful  it  is,  that  God  should  make 
such  a  world  as  this,  than  that  he  who  made  such 
a  world  as  this,  should  be  "  mindful  of  man,"  in  his 
fallen  estate,  and  should  "  visit"  human  nature 
with  his  salvation.  Bp.  Horne. 

(31.)  On  these  two  verses,  with  that  preceding, 


7  All  sheep  and  oxen  ;  yea,  and  the  beasts 
of  the  field  ; 

8  The  fowls  of  the  air,  and  the  fishes  of 
the  sea ;  and  whatsoever  walkelh  through 
the  paths  of  the  sea. 

9  0  Lord,  our  Governor,  (32.)  how  ex- 
cellent is  thy  name  in  all  the  world  ! 


The  Second  Day. 

MORNING  PRAYER. 

Psalm  9.  (33.)     Conjitebor  tihi. 

I  WILL  give  thanks  unto  thee,  O  Lord, 

with  my  whole  heart ;   I  will  speak  of  all 

thy  marvellous  works. 

St.  Paul  has  left  the  following  comment :  "  One  in 
a  certain  place  testified,  saying.  What  is  man,  that 
thou  art  mindful  of  him?  or  the  son  of  man,  that 
thou  visitest  him?  Thou  madest  him  a  little  low. 
er  than  [inarg.  a  little  while  inferior  to]  the  an- 
gels;  thou  crownedst  him  with  glory  and  honodr, 
and  didst  set  him  over  the  works  of  thy  hands; 
thou  hast  put  all  things  in  subjection  under  his  \ 
feet.  For  in  that  he  put  all  in  subjection  under 
him,  he  left  nothing  that  is  not  put  under  him.  But 
now  we  see  not  yet  all  things  put  under  him.  But 
we  see  Jesus,  who  was  made  a  little  lower  than  the 
angels  for  the  suffering  of  death,  crowned  with  glo- 
ry and  honour."  Heb.  ii.  6,  &c.  See  also  1  Cor. 
XV.  27.  Bp.  Horne. 

(32.)  Let  therefore  the  universal  chorus  of  men 
and  angels  join  their  voices  together,  and  make 
their  sound  to  be  heard  as  one,  in  honour  of  the 
Redeemer,  evermore  praising  him,  and  saying,  O 
Lord,  our  Lord  Jesus  Christ,  King  of  righteous- 
ness, peace,  and  glory.  King  of  kings,  and  Lord  of 
lords,  how  excellent,  how  precious,  how  lovely, 
how  great  and  glorious  is  thy  name,  diffused  over 
all  the  earth,  for  the  salvation  of  thy  chosen! 
Blessing,  and  honour,  and  glory,  and  power,  be 
unto  him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb,  for  ever  and  ever.  And  let  heaven  and 
earth  say,  Amen.  Bp.  Hor.\e. 

(33.)  This  Psalm  consists  of  two  parts,  a  thanks- 
giving, 1—12 ;  and  a  prayer,  13—20.  Upon  what 
particular  occasion  it  was  composed,  is  not  known : 
probably  to  celebrate  the  victories  gained  by  David 
over  the  neighbouring  nations,  after  God  had  ex- 
alted him  to  be  king  in  Sion.  Seever.  11.  He  first 
exhorts  the  righteous  to  join  with  him  in  praising 
the  power,  wisdom,  and  justice  of  the  Lord,  who 
delivers  those  that  trust  in  him,  and  confounds  the 
malice  and  devices  of  the  wicked  :  secondly,  he  be- 
seeches God  to  protect  always  those  who  fear  him, 
against  the  violence  of  their  enemies. 

Bp.  Horne,  Ostervald. 


534 


THE  PSALTER. 


Day  2. 


2  I  will  be  glad  and  rejoice  in  thee  :  yea, 
my  songs  will  1  make  of  thy  name,  O  thou 
Most  Highest.  (31.) 

3  While  mine  enemies  are  driven  back, 
they  shall  fall  and  perish  at  thy  presence : 

4  For  ihoti  [last  maintained  my  right  and 
my  cause  ;  thou  art  set  in  the  throne  that 
judgest  right. 

5  Thou  hast  rebuked  the  heathen,  and 
destroyed  the  ungodly  ;  thou  hast  put  out 
their  name  for  ever  and  ever. 

6  O  thou  enemy,  (35.)  destructions  are 
come  to  a  perpetual  end  ;  even  as  the  cities 
which  ihou  hast  destroyed,  their  memorial 
is  perished  with  them. 

7  I3nt  the  Lord  shall  endure  for  ever;  he 
hath  also  prepared  his  seat  for  judgment. 

8  For  he  shall  judge  the  world  in  right- 
eousness,'and  minister  true  judgment  unto 
the  people. 

9  The  Lord  also  will  be  a  defence  for  the 
oppressed,  even  a  refuge  in  due  time  of 
trouble. 

10  And  they  that  know  thy  name  will 
put  tlieir  trust  in  thee ;  for  thou.  Lord,  hast 
never  failed  them  that  seek  thee. 

110  praise  the  Lord  which  dwelleth  in 
Sion  ;  (36.)  show  the  people  of  his  doings  : 
12  For  when  he  maketh  inquisition  for 

(34.)  The  double  superlative  "  most  highest"  is 
a  phrase  peculiar  to  the  old  vulgar  translation  of 
the  Psalms,  where  it  acquires  a  singular  propriety 
from  the  subject  to  which  it  is  applied,  the  supreme 
Being,  who  ii  higher  than  the  highest. 

Bp.  Lowth. 

(35.)  This  is  a  sudden  apostrophe  to  the  enemies 
of  God's  people,  Philistines,  Amorites,  or  other  na- 
tions, who  had  formerly  made  great  havoc  and 
waste  among  them.  It  may  purport,  that  they 
were  not  only  frustrated  of  their  desires  and  hopes 
of  destroying  the  Israelites,  but  were  also  subdued, 
and  in  a  great  part  destroyed  by  them.       Poole. 

The  Christian  Church,  when  repeating  these 
words,  may  be  supposed  to  take  a  retrospective 
view  of  the  successive  fall  of  those  empires,  with 
their  capital  "  cities,"  in  which  the  "  enemy"  had 
from  lime  to  time  fixed  his  residence,  and  which 
had  vexed  and  persecuted  the  people  of  God  in  dif- 
ferent ages.  The  Roman  empire  was  the  last  of 
the  pagan  persecuting  powers ;  and  when  the 
Church  saw  "  that"  under  her  feet,  well  might 
she  cry  out,  "  The  destructions  of  the  enemy  are 
completed  to  the  utmost !"  Bp.  Horne. 

(36.)  This  is  an  invitation  to  all  the  inhabitants 
of  Judea,  to  join  with  the  Psalmist  in  praising 
God,  whose  particular  residence  upon  earth  was  in 
the  ark,  in  mount  Sion.  Dr.  Nicholls. 


blood,  he  remembereth  them,  (37.)  and  for- 
getteth  not  the  complaint  of  the  poor. 

13  Have  mercy  upon  me,  O  Lord  ;  con- 
sider the  trouble  which  1  suffer  of  them  that 
hate  me,  thou  that  liftest  me  up  from  the 
gates  of  death  ; 

11  That  I  may  show  all  thy  praises  with- 
in the  ports  of  the  daughter  of  Sion  ;  (38.)  I 
will  rejoice  in  thy  salvation. 

15  The  heathen  are  sunk  down  in  the 
pit  that  they  made  ;  in  the  same  net  which 
they  hid  privily  is  their  foot  taken. 

16  The  Lord  is  known  to  execute  judg- 
ment ;  the  ungodly  is  trapped  in  the  work 
of  his  own  hands. 

17  The  wicked  shall  be  turned  into  hell, 
and  all  the  people  that  forget  God.  (39.) 

18  For  the  poor  shall  not  alway  be  for- 
gotten ;  the  patient  abiding  of  the  meek 
shall  not  perish  for  ever. 

19  Up,  Lord,  and  let  not  man  have  the 
upper  hand  ;  let  the  heathen  be  judged  in 
thy  sight. 

20  Put  them  in  fear,  O  Lord,  that  the 
heathen   may  know  themselves  to  be  but      ,. 
men.  IJ 


Psalm  10.  (40.)      Ut  quid,  Domine  ? 
WHY  standest  thou  so  far  off,  O  Lord, 

(37.)  "Them,"  that  is,  those  who  "seek  him," 
mentioned  in  the  10th  verse:  so  that  the  exhorta- 
tion to  "sing  praises,"  (ver.  11,)  seems  parenthe- 
tic. Bp.  Home.  The  meaning  of  the  verse  is, 
the  blood  of  humble,  pious,  helpless  men,  that  is 
shed  by  oppressors,  hath  a  cry  that  goes  up  to  hea- 
ven, (Gen.  iv.  10;)  and  is  most  precious  to  God: 
he  will  never  suffer  it  to  go  unpunished,  but  will 
inflict  severe  vengeance  for  it;  pursue  and  find 
out  the  guilty,  and  pjur  his  plagues  upon  them. 

Di:  Hammond. 

(38.)  The  word  "  daughter,"  applied  to  a  city 
or  nation,  signifies  the  people  or  inhabitants  of  it; 
the  city  being  as  it  were  the  parent  from  whence 
they  spring.  Accordingly  the  Chaldee  here 
expresses  it  by  "  the  assembly  of  Sion." 

Dr.  Hammond. 

(3*^.)  All  wickedness  came  originally  with  the 
wicked  one  from  hell;  thither  it  will  be  again  re- 
mitted, and  they  who  hold  on  its  sides  must  accom- 
pany it  on  its  return  to  that  place  of  torment,  there 
to  be  shut  up  for  ever.  The  true  state  both  of  "  na- 
tions," and  the  individuals  of  which  they  are  com- 
posed, is  to  be  estimated  from  one  single  circum- 
stance, namely,  whether  in  their  doings  they  re- 
member or  "  forget  God."  Remembrance  of  him 
is  the  well-spring  of  virtue  ;  forgetfulness  of  him, 
the  fountain  of  vice.  Bp.  Hokne. 


Day  2, 


THE  PSALTER. 


635 


(41.)  and  liidest  thy  face  in  the  needful  time 
of  trouble? 

2  The  ungodly,  for  his  own  lust,  doth 
persecute  the  poor :  let  them  be  taken  in  the 
crafty  vviliness   that  they  have  imagined. 

3  For  the  ungodly  hath  made  boast  of  his 
own  heart's  desire,  and  speaketh  good  of  the 
covetous,  whom  God  abhorreth. 

4  The  ungodly  is  so  proud,  that  he 
careth  not  for  God,  neither  is  God  in  all  his 
thoughts. 

5  His  ways  are  alway  grievous ;  thy 
judgments  are  far  above  out  of  his  sight,  and 
therefore  defieth  he  all  his  enemies. 

6  For  he  hath  said  in  his  heart.  Tush, 
(42.)  1  shall  never  be  cast  down,  there  shall 
no  harm  happen  unto  me. 

7  His  mouth  is  full  of  cursing,  (43.)  de- 
ceit, and  fraud  ;  under  his  tongue  is  ungod- 
liness and  vanity. 

8  He  sitteth  lurking  in  the  thievish  cor- 
ners of  the  streets,  and  privily  in  his  lurking 
dens  doth  he  murder  the  innocent ;  his  eyes 
are  set  against  the  poor. 

9  For  he  lieth  waiting  secretly  ;   even  as 

(40.)  This  Psalm  is,  in  the  LXX,  joined  to  the 
preceding,  but  in  the  Hebrew  divided  from  it. 

The  Church,  under  persecution  from  the  spirit 
of  anti-christ  in  the  world,  after,  1,  an  humble  ex- 
postulation with  her  Lord,  setteth  down  the  marks 
wliereby  that  spirit  may  be  known ;  such  as,  2, 
hatred  of  the  faithful;  3,  self-willedness  and 
worldly  mindedness;  4,  infidelity  ;  5,  6,  profligacy 
and  pride;  7,  profaneness  and  perjury;  8 — 11, 
subtilty  and  treachery  employed  against  the  peo- 
ple of  God  ;  12,  security  and  presumption.  From 
the  persecutions  of  such  a  spirit,  the  Church,  13 — 
17,  prayeth  earnestly  to  be  delivered  ;  and,  18 — 20, 
through  faith,  rejoicethin  tribulation.  Bp.  Horne. 

(41.)  During  the  conflict  between  the  Church 
and  her  adversaries,  God  is  represented  as  one 
withdrawing  to  a  distance,  instea!d  of  affording 
succour;  nay,  as  one  concealing  himself,  so  as  not 
to  be  found  by  those  who  petitioned  for  aid,  or 
counsel.  To  behold  the  righteous  cause  oppressed, 
and  good  men  seemingly  deserted  by  heaven,  at  a 
lime  when  they  most  need  its  assistance,  is  apt  to 
ofi'end  the  weak,  and  oftentimes  stagger  those  who 
are  strong.  It  is  indeed  a  sore  trial,  but  intended 
to  make  us  perfect  in  the  practice  of  three  most 
important  duties,  humility,  resignation  and  faith. 
That  we  may  not  faint  under  the  severity  of  this 
discipline,  let  us  ever  bear  in  mind,  that  the  be- 
loved Son  of  the  Father,  the  Son  in  whom  he  was 
well  pleased,  had  once  occasion  to  utter  these 
words,  "  My  God,  my  God,  why  hast  thou  forsaken 
me  1"  Bp.  Hornf. 


a  lion  lurifcth  :ie   In  ids  den,  that  he  may 
ravish  the  poor. 

10  He  doth  ravish  the  poor,  when  he  get- 
teth  him  into  his  net. 

11  He  falleth  down  avid  Jiumbleth  him- 
self, (44.)  that  the  congregation  of  the  poor 
may  fall  into  the  hands  of  his  captains. 

12  He  hath  said  in  his  heart.  Tush,  God 
hath  forgotten  ;  hehideth  away  his  face,  and 
he  will  never  see  it. 

13  Arise,  O  Lord  God,  and  lift  up  thine 
hand  ;  forget  not  the  poor. 

14  Wherefore  should  the  wicked  blas- 
pheuie  God,  while  he  doth  say  in  his  heart, 
Tush,  thou  God  carest  not  for  if? 

15  Surely  thou  hast  seen  it ;  for  thou  be- 
holdest  ungodliness  and  wrong, 

16  That  thou  niayesttake  the  matter  into 
thy  hand  :  the  poor  committeth  himself  un- 
to thee  ;  for  thou  art  the  helper  of  the  friend- 
less. 

17  Break  thou  the  power  (45.)  of  the  un- 
godly and  malicious  ;  take  away  his  ungod- 
liness, and  thou  shalt  find  none. 

18  The  Lord  is  King  for  ever  and  ever, 

(42.)  Prosperity  begets  presumption,  and  he 
who  has  been  long  accustomed  to  see  his  designs 
succeed,  begins  to  think  it  impossible  they  should 
ever  do  otherwise.  The  long-suff'ering  of  God,  in- 
stead of  leading  such  an  one  to  repentance,  only 
hardens  him  in  his  iniquity.  Because  sentence 
against  an  evil  work  is  not  executed  speedily, 
he  thinks  it  will  not  be  executed  at  all. 

Bp.  Horne. 

(43.)  From  the  thoughts  of  the  sinner's"  heart," 
mentioned  in  the  preceding  verse,  David  goes  on 
to  describe  the  words  of  his  "mouth."  Bp.  Home. 
When  he  speaks,  it  is  only  to  utter  curses,  in  order 
to  cheat  and  deceive  those  who  trust  in  him  ;  and 
whatever  fair  speeches  he  may  make,  they  are  in- 
tended to  hide  the  secret  malice  of  his  heart. 

Travell. 

"Under  his  tongue:"  that  is,  under  his  fair  and 
plausible  speeches  the  mischief  here  following  is 
hid  and  covered.  The  Psalmist  seems  to  allude 
to  serpents,  whose  poison  lies  hidden  "under 
their  tongue,"  or  within  their  teeth..  Poole. 

(44.)  Our  Lord,  who  is  styled  "  the  Lion  of  the 
tribe  of  Judah,"  became  a  "  Lamb,"  for  the  salva- 
tion of  mankind  :  but  when  his  adversary  at  any 
time  "  humbleth  "  himself,  when  tiie  wolf  appears 
in  sheep's  clothing,  let  the  flock  beware;  it  is  for 
their  more  effectual  destruction.  And  if,  allured 
by  an  outward  shew  of  moderation  and  benevo- 
lence, the  simple  ones  shall  venture  themselves 
within  his  reach,  they  will  soon  find  that  his  na- 
ture is  disguised,  but  not  altered.        Bp.  Horne. 


536 


THE  PSALTER. 


Day  2 


and  the  heathen  are  perished  out  of  the 
land. 

19  Lord,  thon  hast  heard  the  desire  of 
the  poor ;  thou  preparest  their  heart,  and 
thine  ear  hearkenetli  thereto  ; 

20  To  help  the  fatherless  (46.)  and  poor 
unto  their  right,  that  the  man  of  the  earth 
^be  no  more  exalted  aijainst  them, 

- ,  .  ^^     Psalm  11.  (47.)     In  Domino  co7iJido. 
^         IN  the  Lord  put  I  my  trust ;  (48.)  how 

say  ye  then  to  my  soul,  that   she  should 

flee  as  a  bird  unto  the  hill  ? 

2  For  lo,  the  ungodly  bend  their  bow, 
and  make  ready  their  arrows  within  the 
quiver,  that  they  may  privily  shoot  at  them 
which  are  true  of  heart. 

3  For  the  foundations  will  be  cast  down  ; 
and  what  hath  the  righteous  done? 

(45.)  This  rnay  be  either  a  prayer,  or  a  predic- 
tion, implying  that  the  time  will  come,  when  the 
power  of  Jehovah  will  dash  in  pieces  that  of  the 
enemy,  by  the  demolition  either  of  sin  or  the  sin- 
ner, until  wickedness  be  come  utterly  to  an  end, 
and  righteousness  be  established  for  ever  in  the 
kingdom  of  Messiah.  Bp.  Horne. 

(46.)  For  the  sake  of  the  elect,  and  their  pray- 
ers, the  days  of  persecution  and  tribulation  will  be 
shortened  ;  the  insolence  of  the  earth-born  oppres- 
sor, the  man  of  sin,  will  be  chastised  ;  the  cause  of 
the  Church  will  be  heard  at  the  tribunal  of  God  ; 
and  victory,  triumpli,  and  glory  will  be  given  unto 
her.  In  the  foregoing  exposition,  regard  has  been 
chiefly  had  to  the  case  of  the  Church,  and  to  her 
sufferings  from  the  spirit  of  antichrist,  in  whomso- 
ever existing  and  acting,  from  time  to  time,  in  the 
world  ;  this  being  judged  the  most  generally  use- 
ful application,  which  Christians,  as  such,  can 
make  of  the  Psalm.  Particular  accommodations 
of  it  to  the  various  oppressions  of  innocent  pover- 
ty, by  iniquitous  opulence,  will  meet  the  eye,  and 
offer  themselves  at  once  to  persons  so  circum- 
stanced, for  their  support  and  comfort,  under  their 
respective  afflictions.  Bp.  Horne. 

(47.)  The  Psalmist,  under  persecution,  1 — 3, 
declareth  himself  resolved  to  trust  in  God  alone,  at 
a  time  when  he  was  advised  to  fly  to  some  place 
of  refuge  ;  4,  5,  he  expresses  his  faith  in  the  omnis- 
cience and  overruling  power  of  Jehovah  ;  6,  as- 
signs the  reason  why  good  men  are  afflicted  ;  who, 
after  that  the  wicked,  7,  shall  be  destroyed,  will 
J  appear  to  have  been  all  along,  8,  the  favoured  of 
I        God.  Bp.  Horne. 

The  Psalm  should  seem  to  have  been  composed 
by  David  under  some  great  trouble,  when  he  was 
persecuted  by  Saul.  Dr.  NicJiolls. 

(48.)  The  Christian,  like  David,  in  perilous 
ames,  should  make  God  his  fortress,  and  continue 


4  The  Lord  is  in  his  holy  temple  ;  (50.) 
the  Lord's  seat  is  in  heaven. 

5  His  eyes  consider  the  poor,  and  his  eye- 
lids try  the  children  of  men. 

6  The  Lord  alloweth  the  righteous  ;  but 
the  ungodly,  and  him  that  delighteth  in 
wickedness,  doth  his  soul  abhor. 

7  Upon  the  ungodly  he  shall  rain  snares, 
fire  and  brimstone,  (51.)  storm  and  tempest ; 
this  shall  be  their  portion  to  drink. 

8  For  the  righteous  Lord  loveth  right- 
eousness :  his  countenance  will  behold  the 
thing  that  is  just. 

EVENING  PRAYER. 

Psalm  12.  (52.)     Salvum  me  fac. 

HELP  me,  Lord,  for  there  is  not  one  god- 
doing  his  duty  in  his  station  ;  he  should  not,  at  the 
instigation  of  those  about  him,  like  a  poor,  silly, 
timorous,  inconstant  bird,  either  fly  for  refuge  lo 
the  devices  of  worldly  wisdom,  or  desert  his  post, 
and  retire  into  solitude,  while  he  can  serve  the 
cause  in  which  he  is  engaged.  Nor  indeed  is  there 
any  "  mountain  "  on  earth  out  of  the  reach  of  care 
and  trouble.  Temptations  are  every  where  ;  and 
so  is  the  grace  of  God.  Bp.  Horne. 

(49.)  These  seem  to  be  still  the  words  of  Da- 
vid's friends,  representing  to  him,  as  a  motive  for 
his  flight,  the  extreme  danger  he  was  in  from  the 
"arrows"  of  the  enemy,  already,  as  it  were,  fitted 
to  the  "  string,"  and  pointed  at  him  "in  secret,"  so 
that  not  knowing  from  whence  they  were  to  come, 
he  could  not  guard  against  them.  The  Christian's 
danger  from  the  darts  of  the  infernal  archers  lying 
in  wait  for  his  soul,  is  full  as  great  as  that  of  Da- 
vid. But  "the  shield  of  faith"  sufficeth,  in  both 
cases.  Bp.  Horne. 

(50.)  In  the  first  verse,  the  Psalmist  had  declar- 
ed his  trust  to  be  in  Jehovah.  After  reciting  the 
reasonings  of  his  friends,  he  now  proceeds  to 
evince  the  fitness  and  propriety  of  such  trust,  not- 
withstanding the  seemingly  desperate  situation  of 
affairs.  "  Jehovah  is  in  his  holy  temple  ;"  into 
which,  therefore,  unholy  men,  however  triumphant 
in  this  world,  can  never  enter:  "Jehovah's  throne 
is  in  heaven  ;"  and  consequently  superior  to  all 
power  upon  earth,  which  may  be  controlled  and  over- 
ruled by  him  in  a  moment;  "his  eyes  behold,  his 
eyelids  try,  the  children  of  men;  so  that  no  secret 
wickedness  can  escape  his  knowledge,  who  scru- 
tinizeth  the  hearts  as  well  as  the  lives  of  all  the 
sons  of  Adam.  Why,  then,  should  the  man  de- 
spair, who  hath  on  his  side  holiness,  omnipotence, 
and  omniscience?  Bp.  Horne. 

(51.)  St.  Jude,  (ver.  7,)  tells  us,  that  the  cities  of 
Sodom,  Gomorrah,  &c.,  for  their  abominable  sins, 


Day  2. 


THE  PSALTER. 


537 


ly  man  left ;  for  the  faithful  are  minished 
from  among  the  children  of  men. 

2  They  Uilk  of  vanity  every  one  with  his 
neighbour ;  they  do  but  flatter  with  their 
lips,  and  dissemble  in  their  double  heart. 
/  3  The  Lord  shall  root  out  all  deceitful 
lips,  and  the  tongue  that  speaketh  proud 
things  : 

4  Which  have  said,  With  our  tongue  will 
we  prevail  ;  (53.)  we  are  they  that  ought 
to  speak  :  who  is  Lord  over  us  ? 

.5  Now,  for  the  comfortless  troubles'  sake 
of  the  needy,  and  because  of  the  deep  sigh- 
ing of  the  poor, 

6  I  will  up,  saith  the  Lord,  and  will  help 
every  one  from  him  that  swelleth  against 
him,  and  will  set  him  at  rest, 

7  The  words  of  the  Lord  are  pure  words, 
even  as  the  silver  which  from  the  earth  is 
tried,  and  purified  seven  times  in  the  fire. 

"  are  set  forth  for  an  example  or  specimen,  suffer- 
ing the  vengeance  of  eternal  fire.'  And  here  we 
see  the  images  are  plainly  taken  from  the  dreadful 
judgment  inflicted  on  those  cities,  and  transferred 
to  the  vengeance  of  the  last  day.  Bp.  Horne. 
/"  (52.)  This  Psalm,  which  was  composed  by 
David,  is  spent  in  meditation  on  the  malice  and 
wickedness  of  men,  and  the  relief  which  is  to  be 
expected  from  none  but  God.  Dr.  Hammond. 
The  Church,  through  David,  1,  2,  laments  the  de- 
crease of  God's  faithful  servants,  and  the  universal 
corruption  among  men,  but  3 — 6,  rests  upoil  the 
divine  promises,  the  truth  and  certainty  of  which, 
7,  8,  she  celebrates,  and  comforts  herself  therewith, 
while  in  a  world  where  oftentimes,  9,  the  wicked 
walk  uncontrolled.  Bp.  Horne. 

(53.)  Rather,  "  with  our  tongue  will  we  be 
valiant."  Infidels  profess  to  set  all  authority  of 
public  opinion  and  ancient  tradition  at  defiance,  as 
the  prejudice  of  education.  They  follow  no 
teacher  human  or  divme.  They  form  their  own 
opinions  from  their  own  reflections,  and  they  claim 
a  right  to  speak  as  freely  as  they  think;  and  pro- 
pagate and  maintain  their  own  notions,  however 
opposite  to  the  general  belief,  and  even  to  revile 
the  estalilished  religion.  Bp.  Horsley. 

(54.)  The  best  way  of  taking  this  verse  is  to 
understand  "  them"  of  the  words  of  the  Lord  in 
the  preceding  verse:  and  "him"  of  tiie  godly  or 
just  man.  to  whom  those  words  or  promises  are 
made.  Dr.  Hammond.  As  if  it  had  been  said. 
Yes,  blessed  Lord,  what  thou  past  promised  shall 
surely  be  performed,  since  there  is  with  thee  no 
variableness,  nor  shadow  of  turning :  thou  wilt 
keep  thy  poor  and  lowly  servants,  as  thou  hast  pro- 
mised, from  being  circumvented  by  treachery,  or 
crushed  by  power;  thou  wilt  preserve  them  unde- 

68 


8  Thou  Shalt  keep  them,  O  Lord  ;  (54.) 
thou  shall  preserve  him  from  this  genera- 
tion for  ever. 

9  The  ungodly  walk  (A5.)  on  every  side  : 
when  they  are  exalted,  the  children  of  men 
are  put  to  rebuke. 

Psalm  13.  (56.)      Usque  quo,  Dornine  1 

HOW  long  wilt  thou  forget  me,  (57.)  O 
Lord,  for  ever  ?  how  long  wilt  thou  hide  thy 
face  from  me  ? 

2  How  long  shall  I  seek  counsel  in  my 
soul,  and  be  so  vexed  in  my  heart  ?  How 
long  shall  mine  enemies  triumph  over  me  ? 

3  Consider,  and  hear  me,  0  Lord  my 
God  ;  lighten  mine  eyes,  that  1  sleep  not  in 
death  ; 

4  Lest  mine  enemy  say,  I  have  prevailed 
against  him  :  for  if  I  be  cast  down,  they  that 
trouble  me  will  rejoice  at  it. 

filed  amidst  an  evil  and  adulterous  generation  ; 
thou  wilt  be  with  thy  Church  to  the  end  of  the 
world,  and  then  admit  her  to  be  with  thee  for  ever. 

Bp.  Horne. 

(55.)  While  the  faithful  repose,  as  they  ought 
to  do,  an  unlimited  confidence  in  God's  promises, 
they  have,  in  the  mean  time,  but  too  much  reason 
to  mourn  the  prevalence  of  wickedness,  stalking 
like  its  author,  to  and  fro,  and  up  and  down  in 
the  earth,  uncontrolled  by  those  who  bear  the 
sword,  but  who  either  blunt  its  edge,  or  turn  it  the 
wrong  way.  Such  is  often  the  state  of  things  here 
below ;  and  a  reflection,  made  upon  the  subject 
by  our  Lord,  when  his  enemies  drew  near  to  ap- 
prehend him,  may  satisfy  us  how  it  comes  to 
be  so:  "It  is  your  hour,  and  the  power  of  dark- 
ness." But  that  hour  will  quickly  pass  witli  us,  as  it 
did  with  him,  and  the  power  of  darkness  will  be 
overthrown  ;  the  Lord  will  be  our  everlasting  light, 
and  the  days  of  our  mourning  shall  be  ended. 

Bp.  Horne. 

(56.)  This  Psalm  contains,  1,  2,  a  complaint  of 
desertion  ;  3,  4,  a  prayer  for  the  divine  assistance; 
5,  6,  an  act  of  faith  and  thanksgiving. 

B'p.  Horne. 

(57.)  While  God  "permits  his  servants  to  con- 
tinue under  aflSiction,  he  is  said,  after  the  manner 
of  men,  to  have  "forgotten,  and  hid  his  face  from 
them."  For  the  use,  therefore,  of  persons  in  such 
circumstances,  is  this  Psalm  intended  ;  and  con- 
sequently, it  suits  the  different  cases  of  the  Church 
universal,  languishing  for  the  advent  of  our  Lord 
to  deliver  her  from  this  evil  world  ;  of  any  particu- 
lar Church,  in  time  of  persecution ;  and  of  each 
individual,  when  harrassed  by  temptations,  oi 
broken  by  sickness,  pain,  and  sorrow. 

Bp.  Hohne. 


538 


THE  PSALTER. 


Day  2. 


5  Bat  my  trust  is  in  thy  mercy,  (58)  and 
my  heart  is  joyful  in  thy  salvation. 

6  I  will  sinff  of  the  Lord,  because  he  hath 
dealt  so  lovingly  with  me  ;  yea,  1  will  praise 
the  name  of  the  Lord  most  Highest. 

Psalm  14.  (59.)     Dixit  insipiens. 

THE  fool  hath  said  (60.)  in  his  heart, 
There  is  no  God. 

2  They  are  corrupt,  and  become  abomina- 
ble in  tlieir  doings  ;  there  is  none  that  doeth 
good,  no  not  one. 

3  The  Lord  looked  down  from  heaven 

(58.)  The  heart  which  "  trusteth  in  God's  mer- 
cy," shall  alone  "  rejoice  in  his  salvation,"  and 
celebrate  by  the  tongue,  in  songs  of  praise,  the 
loving  kindness  of  the  Lord.  It  is  to  be  observsiMt, 
that  ihii,  and  many  other  Psalms,  with  a  mourn- 
ful beginning,  have  a  triumphant  ending  ;  to  shew 
us  the  prevaiUng  power  of  devotion,  and  to  con- 
vince us  of  the  certain  return  of  prayer  sooner  or 
later,  bringing  with  it  the  comforts  of  heaven,  to 
revive  and  enrich  our  weary  and  barren  spirits  in 
the  gloomy  seasons  of  sorrow  and  temptation. 

Bp.  Home. 

(59.)  The  design  of  this  Psalm  of  David  is  to 
describe  and  bewail  the  dreadful  wickedness  and 
corruption  of  mankind,  and  especially  of  ungodly 
men,  and  of  his  own  enemies.  Poole.  It  is  in  a 
manner  the  same  with  the  53d.  It  sets  forth,  1 — 7, 
the  corruption  of  the  world  ;  8—10,  its  enmity 
against  the  people  of  God;  11,  the  prophet  longs 
and  prays  for  salvation.  Bp.  Home. 

(60.)  It  does  not  appear  upon  what  occasion 
David  composed  this  Psalm.  The  revolt  of  Israel 
in  Absalom's  rebellion,  is  by  most  writers  pitched 
upon  as  the  subject  of  it.  But,  be  this  as  it  may, 
the  expressions  are  general,  and  evidently  designed 
to  extend  beyond  a  private  interpretation.  And 
accordingly,  the  apostle,  (Rom.  iii.  10,  &c.)  pro- 
duces some  passages  from  it,  to  evince  the  aposta- 
cy  of  both  Jews  and  Gentiles  from  their  King  and 
their  God,  and  to  prove  them  to  be  all  under  sin. 
In  this  light,  therefore,  we  are  to  consider  it, 
as  characterizing  the  principles  and  practices  of 
those  w^ho  oppose  the  Gospel*  of  Christ  in  all  ages. 
"The  fool  hath  said  in  his  heart.  There  is  no 
God."  Infidelity  is  the  beginning  of  sin,  folly 
the  foundation  of  infidelity,  and  the  heart,  the  seat 
of  both.  "  The  foolish  heart  (says  St.  Paul  of  the 
heathen,  Rom.  i.  21.)  was  darkened."  The  sad 
consequence  of  defection  in  principle,  is  corruption 
in  practice.  "  They  are  corrupt,  they  have  done 
abominable  works,  there  is  none  that  doth  good." 
On  these  words  the  reader  may  see  a  full  com- 
ment. Rom.  i.  28.  32.  Bp.  Horne. 

(61.)  Like  a  watchman  on  the  top  of  some  lofty 


(61.)  upon  the  children  of  men,  to  see  if 
there  were  any  that  would  understand,  and 
seek  after  God  ; 

4  But  they  are  all  .gone  out  of  the  way, 
they  are  altogether  become  abominable ; 
there  is  none  that  doeth  good,  no  not  one. 

5  Their  throat  is  an  open  sepulchre ; 
with  their  tongues  have  tliey  deceived  :  the 
poison  of  asps  is  under  their  lips. 

6  Their  mouth  is  full  of  cursing  and  bit- 
terness ;  tlu'ir  feet  are  swift  to  shed  blood. 

7  Destruction  and  nnhappinessis  in  their 
ways,  and  the  way  of  peace  have  they  not 

tower,  God  is  represented  as  surveying,  from  his 
heavenly  throne,  the  sons  of  Adam,  and  their  pro- 
ceedings upon  the  earth ;  he  scrutinizes  them,  and 
as  it  were  searches  diligently,  to  find  among  them 
a  man  of  true  wisdom,  one  whose  heart  was  turn- 
ed toward  the  Lord  his  God,  one  who  was  inquir- 
ing the  way  to  salvation  and  glory,  that  he  might 
walk  therein.  But  as  the  result  of  this  extensive 
and  accurate  survey,  God  informs  his  prophet, 
and  commissions  him  to  inform  the  world,  that  all 
had  declined  from  the  paths  of  wisdom  and  right- 
eousness ;  that  the  mass  of  human  nature  was  be- 
come putrid,  requiring  to  be  cleansed,  and  the 
vessel  made  up  of  it  to  be  formed  anew.  Such  is 
the  Scripture  account  of  man,  not  having  received 
grace,  or  having  fallen  from  it;  of  man  without 
Christ,  or  in  arms  against  him.  See  Rom.  iii.  11, 
12.  Bp.  Horne. 

(62.)  What  a  strange  madness  is  this  in  wicked 
men,  that  they  will  not  consider  what  vengeance 
they  pull  upon  themselves,  while  they  do  thus 
cruelly  devour  my  people,  as  they  eat  bread,  so 
greedily,  so  familiarly  ;  without  fear  or  remorse. 

Bp.  Hall. 

(63.)  David  is  supposed  to  be  speaking  primarily 
of  Israel's  defection  from  him  to  Absalom,  and  here 
to  be  assigning  the  motive  of  that  defection  in 
many,  namely,  fear  of  the  rebel's  growing  power, 
and  distrust  of  his  ability  to  protect  them  ;  which 
fear,  he  observes,  was  groundless,  because  his 
cause  was  the  cause  of  God,  who  would  not  fail  to 
appear  in  its  support  and  vindication.  The  sub- 
jects of  Christ,  in  times  of  persecution,  are  often 
templed  to  renounce  their  allegiance,  upon  the  same 
principle  of  fear  ;  although  of  them  it  may  more  em- 
phatically be  said,  that  they  "  fear  where  no  fear  is 
since  God  is  in  the  generation  of  the  righteous  ;'• 
and  they,  who  are  engaged  on  the  side  of  Messiah, 
will,  in  the  end,  most  assuredly  be  triumphant. 

Bp.  Horne. 

(64.)  These  words  directly  and  immediately  con- 
cern the  deliverance  of  the  people  of  Israel  out  of 
that  sinful  and  deplorable  estate,  in  which  they  now 
were  :  which  having  described  in  the  body  of  the 


Days. 


THE  PSALTER. 


539 


known  ;  there  is  no  fear  of  God  before  their 
eyes. 

S  Have  they  no  knowledcre,  (62.)  that 
they  are  all  such  workecs  of  mischief,  eatinsf 
np  my  people  as  it  were  bread,  and  call  not 
upon  the  Lord  7 

9  There  were  they  brought  in  great  fear, 
even  where  (63.)  no  fear  was  ;  for  God  is 
in  the  generation  of  the  righteous. 

10  As  for  you,  ye  have  made  a  mock  at 
the  counsel  of  the  poor  ;  because  he  putteth 
his  trust  in  the  Lord. 

11  Who  shall  give  salvation  (64.)  unto 
Israel  out  of  Sion  ?  When  the  Lord  turneth 
the  captivity  of  his  people,  then  shall  Jacob 
rejoice,  and  Israel  shall  be  glad.  •- 


The  Third  Day. 
MORNING  PRAYER. 

Psalm  15.  (65.)     Domme,  qiiis  hahitahit. 
LORD,  who  shall  dwell    (66.)    in   thy 


tabernacle  ? 
holy  hill  ? 


or   who  sliall   rest  upon  thy 


Psalm,  he  concludes  after  his  manner  with  a  pray- 
er to  God,  to  hear  and  help  them  "  out  of  Sion," 
where  the  ark  then  was,  whence  God  used  to  hear 
and  answer  his  people's  prayers.  But  ultimately  and 
principally  they  design  a  ffjriher,  even  the  spiritual 
redemption  and  salvation  of  all  God's  Israel  by  the 
Messiah.  Poole. 

(65.)  This  Psalm  is  a  description  of  a  pious  man, 
such  as  shall  be  admitted  in  God's  presence,  to 
serve  him  here  in  the  place  assigned  for  his  wor- 
ship, and  to  be  rewarded  with  heaven  hereafter. 
And  it  seems  to  have  been  composed  by  David  in 
reflection  on  the  time  of  his  restitution  or  coming 
back  to  the  ark  and  the  tabernacle,  from  which  he 
had  been  driven  out  for  some  space,  as  at  other 
times,  so  on  occasion  of  Absalom's  rebellion.  See  2 
Sam.  XV.  17.  Dr.  Hammond. 

It  is  one  of  the  Psalms  appointed  to  be  used  on 
Ascension-day.  The  Prophet,  1,  enquires  concern- 
ing the  person,  who  should  ascend  into  the  hill,  and 
dwell  in  the  temple  of  Jehovah  ;  2 — 7,  he  receives, 
in  answer  to  his  question,  a  character  of  such  per- 
son. Bp.  Home. 

(66.)  The  prophet  alludes  to  the  hill  of  Sion  in 
the  earthly  Jerusalem,  to  the  tabernacle  of  God 
which  was  thepeon,  and  the  character  of  the  priest, 
who  should  officiate  in  that  tabernacle.  But  all 
these  were  figures  of  a  celestial  Jerusalem,  a  spirit- 
ual Sion,  a  true  tabernacle,  and  an  eternal  Priest. 
To  the  great  original^  therefore  we  must  transfer  our 
ideas,  and  consider  the  enquiry  as  made  after  him. 


2  Even  hetiiat  leadeth  an  uncorrnpt  life, 
and  doeth  the  thing  which  is  right,  and 
speaketh  the  truth  from  his  heart : 

3  He  that  hath  used  no  deceit  in  his 
tongue,  nor  done  evil  to  his  neighbour,  and 
hath  not  slandered  his  neighbour : 

4  He  that  setteth  not  by  himself,  but  is 
lowly  in  his  own  eyes,  and  maketh  much  of 
them  that  fear  the  Lord  : 

5  He  that  sweareth  unto  his  neighbour, 
and  disappointeth  him  not,  though  it  were 
to  his  own  hinderance  : 

6  He  that  hath  not  given  his  money  upon 
usury,  nor  taken  reward  against  the  inno- 
cent : 

7  Whoso  doeth  these  tilings  (67.)  shall 
never  fall. 

Psalm  16.  (68.)     Conservame^  Dotnine. 

PRESERVE  me,  O  God  ;  (69.)  for  in 
thee  have  I  put  my  trust, 

2  O  my  soul,  thou  hast  said  unto  the 
Lord,  Thou  art  my  God  ;  my  goods  are  no- 
thing unto  thee. 

3  All  my  delight  is  upon  the  saints  that 

who  should  fix  his  resting-place  on  the  heavenly 
mount,  and  exercise  his  unchangeable  priesthood 
in  the  temple  not  made  with  hands. 

Bp.  Hobne. 

(67.)  These  few  things,  though  they  be  not  an 
enumeration  of  all  the  duties  of  a  man,  are  yet  so 
comprehensive  and  significative,  contain  so  many 
branches,  especially  of  our  duty  to  our  neighbour, 
and  that,  uniformly  performed,  is  so  sure  a  sign  of 
faith,  and  love,  and  fear  of  God,  and  all  other  duties 
of  piety,  that  such  a  man's  title  may  be  concluded 
very  good  both  to  the  privileges  and  dignity  of 
God's  servants  here,  and  to  the  eternal  reward  of 
such  hereafter.  Dr.  Hammond. 

(68.)  This  is  a  special,  precious,  memorable 
Psalm  of  David's  composure,  full  of  confidence  in 
God  through  Christ,  whose  resurrection  is  herein 
prophetically  represented ;  and  of  resolved  adhe- 
rence to  him,  and  humble  dependence  on  him. 

Dr.  Hammond. 

Upon  whatever  occasion,  or  in  whatever  distress, 
David  might  compose  this  Psalm,  we  are. taught  by 
St.  Peter  and  St.  Paul.  (Acts  ii.  24,  and  xiii.  35,) 
to  consider  him  as  speaking  in  the  person  of  our 
Lord  Christ,  of  whom  alone  the  latter  part  of  the 
psalm  is  true.  The  contents  are,  1,  a  prayer  for 
support ;  2,  3,  a  declaration  of  love  to  the  saints  ; 
4,  5,  a  protestation  against  idolaters  ;  6 — 9,  acts  of 
love, and  joy,  and  confidence  in  Jehovah;  and  10 — 
12,  one  of  hope  in  an  approaching  resurrection  and 
glorification.  Bp.  Home. 


X 


540 


THE  PSALTER. 


Day  3. 


are  in  the  earth,  and  upon  such  as  excel  in 
virtue, 

4  But  they  that  run  after  another  god 
shall  have  great  trouble. 

5  Their  drink-offerings  of  blood  will  I 
not  offer,  neither  make  mention  of  their 
names  within  my  lips. 

6  The  Lord  himself  is  the  portion  of  mine 
inheritance,  and  of  my  cup;  thou  shall 
maintain  my  lot. 

7  The  lot  is  follen  unto  me  in  a  fair 
ground  ;  yea,  I  have  a  goodly  heritage. 

8  I  will  thank  the  Lord  for  giving  me 
warning  ;  my  reins  also  chasten  me  in  the 
night  season. 

9  I  have  set  God  always  before  me  ;  (70.) 
for  he  is  on  my  right  hand,  therefore  I  shall 
not  fall. 

(69.)  These  words  are  evidently  spoken  by  one 
in  great  distress,  who  addresses  himself  to  heaven 
for  support  under  his  sufferings,  pleading  his  confi- 
dence in  God,  still  unshaken  by  all  the  storms  that 
had  set  themselves  against  it.  This  might  be  the 
case  of  David,  and  may  be  that  of  any  believer. 
But  since  the  Psalm  is  a  continued  speech  without 
chanse  of  person,  we  may  consider  the  whole  as 
uttered  by  Him  who  only  could  utter  the  conclud- 
ing verses,  and  who  in  this  first  verse  makes  this 
supplication  to  the  Father,  for  the  promised  and  ex- 
pected deliverance.  Bp.  Horne. 

(70.)  The  method,  taken  by  Christ  as  man,  to 
support  himself  in  time  of  trouble,  and  persevere 
unto  the  end,  was  to  maintain  a  constant  actual 
sense  of  the  presence  of  Jehovah,  whom  he  thus  saw 
standing  at  his  right  hand,  ready,  at  the  appointed 
hour,  to  succour  and  deliver  him,  he  then  feared 
not  the  powers  of  earth  and  hell  combined  for  his 
destruction.  Why  are  our  fears  great,  but  because 
our  faith  is  little?  Bp.  Horne. 

(71.)  Through  confidence  in  the  almighty  pow- 
er engaged  on  his  side,  joy  filled  the  heart  of 
Christ,  and  rendered  his  tongue  an  instrument  of 
giving  glory  to  Jehovah,  in  the  midst  of  his  suffer- 
ings ;  because  when  they  were  ended,  as  they  soon 
must  be,  his  flesh  was  only  to  make  its  bed,  and 
lest  a  while,  in  the  grave,  after  the  labours  of  the 
day,  in  sure  and  certain  hope  of  a  speedy  resurrec- 
tion and  glorification.  This  same  consideration  is 
to  the  aflJicted,  the  sick,  and  the  dying  Christian,  a 
never-failing  source  of  comfort,  an  inexhaustible 
fountain  of  joy :  sin  and  infidelity  are  the  enemies, 
who  would  fill  it  with  earth.  Bp.  Horne, 

(72.)  It  was  a  part  of  the  covenant  of  grace,  and 
promised  by  the  mouth  of  God's  prophets,  that,  af- 
ter the  death  of  Messiah,  his  animal  frame  should 
not  continue,  like  those  of  other  men,  in  the  grave, 
nor  should  corruption  be  permitted  to  seize  on  the 


10  Wherefore  my  heart  was  giad  (7L) 
and  my  glory  rejoiced  ;  my  flesh  also  shall 
rest  in  hope. 

11  For  why?  thou  shalt  not  leave  my 
soul  in  hell ;  (72.)  neither  shalt  thou  suffer 
thy  Holy  One  to  see  corruption. 


12  Thou  shalt  show  me  the  ])aih  of  life  :  / 
73.)  in  thy  presence  is  the  fulness  of  joy,  i-^ 

ure  for 

ine.      I  J 


( 

and  at  thy  right  hand  there  is  pleasure  for 

evermore. 

Psalm  17.  (74.)     Exaudi,  Dom 

HEAR  the  right,  O  Lord,  consider  my 
complaint,  and  hearken  unto  my  prayer, 
that  goeth  not  out  of  feigned  lips. 

2  Let  my  sentence  come  forth  from  thy 
presence,  and  let  thine  eyes  look  upon  the 
thing  that  is  equal. 

body,  by  which  all  others  were  to  be  raised  to  in- 
corruption  and  immortality.  As  members  of  Christ, 
this  same  promise  and  assurance  is  so  far  ours,  that 
although  our  mortal  part  must  see  corruption,  yet  it 
shall  not  be  finally  left  under  the  power  of  the  ene- 
my, but  shall  be  raised  again,  and  re-united  to  its 
old  companion  the  soul,  which  exists,  meanwhilv;, 
in  secret  and  undiscerned  regions,  there  waiting 
for  the  day  when  its  Redeemer  shall  triumph  over 
corruption,  in  his  mystical,  as  he  hath  already  done 
in  his  natural  body.  Bp.  Horise, 

(73.)  The  return  of  Christ  from  the  grave  is 
beautifully  described  by  Jehovah  "  shewing,"  or  // 
discovering  to  him  a  "  path  of  life,"  leading  through 
the  valley  of  the  shadow  of  death,  and  from  that 
valley  to  the  summit  of  the  hill  of  Zion,  or  to  the 
mount  of  God  in  heaven,  on  which  he  now  sits  en- 
throned. There  exalted  at  the  right  hand  of  the 
Father,  that  human  body,  which  expired  on  the 
cross,  and  slept  in  the  sepulchre,  lives  and  reigns, 
filled  with  delight,  and  encircled  by  glory  incom- 
prehensible and  endless.  Through  this  thy  be- 
loved Son  and  our  dear  Saviour,  "  thou  shalt  shew"  4 
us  likewise,  O  Lord,  "  the  path  of  life  ;"  thou  shalt 
justify  our  souls  by  thy  grace  now,  and  raise  oar 
bodies  by  thy  power  at  the  last  day  ;  when  earthly 
sorrow  shall  terminate  in  heavenly  joy,  and  mo- 
mentary pain  shall  be  rewarded  with  everlasting  fe- 
licity. Bp.  HohWE.        I 

(74.)  The  Psalmist  confiding  in  the  justice  of  his /-  ': 
cause,  1 — 4,  prayeth  for  a  hearing  and  decision  of 
it;  5 — 9,  he  petitioneth  for  the  divine  guidance  and 
protection  ;  10 — 12,  he  describeth  the  temper  and 
behaviour  of  his  enemies  ;  13,  14,  15,  he  beseech- 
eth  God  to  disappoint  them,  and  to  deliver  him  : 
he  endeth  with  an  act  of  faith.  Bp.  Hokne. 

This  is  a  Psalm  of  David,  composed,  as  it  u 
most  probable,  under  Saul's  persecution. 

Dr.  Nicholls 


Day  3. 


THE  PSALTER. 


541 


3  Thon  hast  proved  (75.)  and  visited 
mine  heart  in  the  nijrht  season  ;  thon  hast 
tried  me,  and  shalt  find  no  wickedness  in 
me  ;  for  I  am  ntterly  purposed  that  my 
month  shall  nnt  offend. 

4  Because  of  men's  works  that  are  done 
against  the  words  of  thy  Hps,  I  have  kept 
me  from  the  ways  of  the  destroyer. 

5  O  hold  thon  up  my  goings  in  thy  paths, 
that  my  footsteps  shp  not. 

6  I  have  called  upon  thee,  O  God,  for 
thou  shalt  hear  me  :  inclme  thine  ear  to  me, 
and  hearken  unto  my  words. 

7  Show  thy  marvellous  loving-kindness, 
thon  that  art  the  Saviour  of  them  which  put 
iheir  trust  in  thee,  from  such  as  resist  thy 
right  hand. 

8  Keep  me  as  the  apple  of  an  eye  ;  (76.) 
hide  me  under  the  shadow  of  thy  wings, 

9  From  the  ungodly,  that  trouble  me  ; 
mine  enemies  compass  me  round  about,  to 
take  away  my  soul. 

10  They  are  enclosed  in  their  own  fat, 
and  their  mouth  speaketh  proud  things.   . 

11  They  lie  waiting  in  our  way  on  every 

(75.)  The  sufferer's  heart  condemns  him  not, 
and  he  has  confidence  towards  God,  to  whom  he 
applies  as  the  proper  judge,  because  the  only  wit- 
ness, of  his  integrity.  What  is  here  said  could  ab- 
solutely and  universally  be  true  only  of  the  holy 
Jesus  ;  however,  through  his  grace,  it  may  be  true 
of  some  of  his  disciples  in  particular  instances  of 
crimes  falsely  laid  to  their  charge.  Let  us  pray 
that  it  may  be  true  of  us,  whenever  God  shall  please 
to  prove  and  try  us.  Bp.  Home. 

(76.)  He,  who  has  so  fenced  and  guarded  that 
precious  and  tender  part,  the  pupil  of  the  eye,  and 
who  has  provided  for  the  security  of  a  young  and 
helpless  brood  under  the  wings  of  their  dam,  is 
here  entreated  to  extend  the  same  providential  care 
and  parental  love  to  the  souls  of  his  elect,  equally 
exposed  to  danger,  equally  beset  with  enemies.  Of 
his  readiness  so  to  do  he  elsewhere  assureth  us, 
under  the  same  exquisite  imagery.  Zech.  ii.  8 ; 
Matt,  xxiii.  37.  Bp.  Home. 

{11.)  Turning  their  eyes  downwards,  as  hounds 
and  wild  beasts  do,  when  they  hunt  after  their  game 
or  prey.  Dr.  Nicholls. 

(78.)  He  means  that  his  wicked  enemies  can  do 
nothing  without  God's  permission,  and  are  but  a 
sword  in  his  hand,  which  he  can  hinder  from  doing 
execution  at  his  pleasure.  Dr.  Nicholls.  So  the 
Assyrian  is  called  God's  rod,  (Is.  x.  5 ;)  as  being 
ordained  for  correction.  Hab.  i.  12.  Poole. 

(79.)  That  is,  men  whom  thou  canst  manage  as 
thou  wilt.  Dr.  Nicholls. 

'^80.)  Instead  of  setting  our  aflFections  on  things 


side,  turning  their  eyes  down  to  the  ground  : 
(77.)  . 

12  Like  as  a  lion  that  is  greedy  of  hia 
prey,  and  as  it  were  a  lion's  whelp  hirkin? 
in  secret  places. 

13  Up,  Lord,  disappoint  him,  and  cest 
him  down  ;  deliver  my  soul  from  the  un- 
godly, which  is  a  sword  of  thine  :  (78.) 

14  From  the  men  of  thy  hand,  (79.)  O 
Lord,  from  the  men  I  say,  and  from  the  evil 
world  ;  which  have  their  portion  in  this 
life,  whose  bellies  thou  fillest  with  thy  hid 
treasure. 

15  They  have  children  at  their  desire, 
and  leave  the  rest  of  their  substance  for  their 
babes. 

16  But  as  for  me,  (80.)  I  will  behold  thy 
presence  in  righteousness ;  and  when  I 
awake  up  after  thy  likeness,  I  shall  be  satis- 
fied with  it. 

EVENING  PRAYER. 

Psalm  18.  (81.)  Diligam  te,  Domine. 

I  WILL  love  thee,  O  Lord,  my  strength 

below,  the  prophet  instructs  us,  after  his  example, 
to  place  all  our  happiness  in  the  vision  of  God,  and 
in  that  righteousness  which  leads  to  it ;  since  the 
hour  is  coming,  when  we  shall  awake,  and  arise, 
after  the  divine  similitude  ;  when  we  shall  be  like 
God,  for  we  shall  see  him  as  he  is,  and  by  seeing 
him  shall  be  changed  into  the  same  image :  and 
then  shall  every  desire  be  satisfied  with  the  fulness 
of  joy,  with  the  exceeding  abundance  of  unuttera 
ble  glory.  Bp.  Horne. 

(81.)  This  Psalm,  as  v/e  are  informed  by  the  sa- 
cred history,  (2  Sam  xxii.  1,)  was  composed  and 
sung  by  David,  in  the  day  that  the  Lord  had  deliv- 
ered him  out  of  the  hand  of  all  his  enemies,  and 
out  of  the  hand  of  Saul.  It  contains,  ver.  1 — 2,  an 
address  of  thanks  to  Jehovah ;  3 — 6,  a  relation  of 
sufferings  undergone,  and  prayers  made  for  assist- 
ance ;  7 — 15,  a  magnificent  description  of  the  di- 
vine interposition  in  favour  of  the  sufferer,  and, 
16 — 19,  of  the  deliverance  wrought  for  him,  20 — 
24,  in  consideration  of  his  righteousness,  25 — 28, 
according  to  the  tenor  of  God's  equitable  proceed- 
ings ;  29 — 36,  to  Jehovah  is  ascribed  the  glory  of 
the  victory,  which,  37 — 42,  is  represented  as  every 
way  complete,  by  the  destruction  of  all  opponents, 
and,  43 — 46,  the  submission  of  the  heathen ;  for 
these  events,  47 — 51,  God  is  blessed  and  praised. 
As  the  subhmity  of  the  figures  used  in  this  Psalm, 
and  the  consent  of  ancient  commentators,  even 
Jewish  as  well  as  Christian,  but  above  all,  the  cita- 
tions made  from  it  in  the  New  Testament,  do 
evince,  that  the  kingdom  of  Messiah  is  here  point" 


542 


THE  PSALTER. 


Day  3. 


,       The  Lord  is  my  stony  rock,  (82.)  and  my  de- 
vX         fence,  my  Saviour,  my  God,  and  my  might, 
in  whom  I  will  tnist ;  my  buckler,  the  horn 
also  of  my  s;tIvation,  and  my  refuge, 

2  I  will  call  upon  the  Lord,  which  is  wor- 
thy to  be  praised  ;  so  shall  I  be  safe  from 
mine  enemies. 

3  The  sorrows  of  death  compassed  me, 
(83.)  and  the  overflowings  of  ungodliness 
made  me  afraid, 

4  The  pains  of  hell  came  about  me  ;  the 
snares  of  death  overtook  me. 

5  In  my  trouble  1  will  call  upon  the  Lord, 
and  complain  unto  my  God  : 

6  So  shall  he  hear  my  voice  out  of  his 
holy  temple,  and  my  complaint  sliall  come 
before  him ;  it  shall  enter  even  into  liis 
ears. 

7  The  earth  trembled  and  quaked,  (84.) 
the  very  foundations  also  of  the  hills  shook, 
and  were  removed,  because  he  was  wroth. 

edat,  under  that  of  David;  an  application  is  there- 
fore made  of  the  whole,  in  the  ensuing  comment, 
to  the  sufferings,  resurrection,  righteousness,  and 
conquests  of  Christ,  to  the  destruction  of  the  Jews, 
and  conversion  of  the  Gentiles.  In  a  word,  the 
Psalm,  it  is  apprehended,  should  now  be  consider- 
ed as  a  glorious  epinikion,  or  triumphal  hymn,  to 
be  sung  by  the  Church,  risen  and  victorious  in 
Christ  her  head.  Bp.  Hokne. 

(82.)  In  other  words,  explanatory  of  the  figures 
here  made  use  of.  Through  Jehovah  it  is,  that  I 
have  stood  immoveable  amidst  a  sea  of  temptations 
and  afflictions;  he  has  supported  me  under  my 
troubles,  and  delivered  me  out  of  them;  his  protec- 
tion has  secured  me,  his  power  has  broken  and 
scattered  mine  enemies;  and  by  his  mercy  and 
truth  am  I  now  set  up  on  high  above  them  all. 

Bp.  Home. 

(S3.)  St.  Peter,  in  his  sermon  on  the  day  of  Pen- 
tecost, says,  when  speaking  of  Christ,  "  Whom 
God  hath  raised  up,  having  loosed  the  pains  of 
death,  because  it  was  not  possible  that  he  should 
be  holden  of  if."  Acts  ii.  24.  Whence  we  obtain, 
besides  other  things,  something  more  than  an  w»- 
tation,  that,  in  the  verses  of  our  Psalm  now  before 
us,  David  speaks  of  Christ,  that  the  "  pains  of  death 
compassed  him  about,"  and  the  "  floods  of  Belial," 
the  powers  of  darkness  and  ungodliness,  like  an 
overwhelming  torrent  breaking  forth  from  the  bot- 
tomless pit,  "  made  him  afraid,"  in  the  day  of  his 
agony,  when  the  apprehensions  of  the  bitter  cup 
cast  his  soul  into  unutterable  amazement,  and  he  be- 
held himself  environed  by  those  "  snares"  which 
had  captivated  and  detained  all  the  children  of 
Adam.  David,  surrounded  by  Saul  and  his  blood- 
thirsty attendants,  was  a  lively  emblem  of  the  suf- 


8  There  went  a  smoke  out  in  his  pres- 
ence, and  a  consuming  fire  out  of  his  mouth, 
so  that  coals  were  kindled  at  it. 

9  He  bowed  the  heavens  also,  (85.)  and 
came  down,  and  it  was  dark  under  his  feet. 

10  He  rode  upon  the  Cherubim,  and  did 
fly  ;  he  came  flying  upon  the  wings  of  the 
wind. 

11  He  made  darkness  a  secret  place,  his 
pavilion  round  about  him  with  dark  water, 
and  thick  clouds  to  cover  him. 

12  At  the  brightness  of  his  presence  his 
clouds  removed ;  hailstones  and  coals  of 
fire. 

13  The  Lord  also  thundered  out  of  hea- 
ven, and  the  Highest  gave  his  thunder ; 
hailstones  and  coals  of  fire. 

14  He  sent  out  his  arrows,  and  scattered 
them  ;  he  cast  forth  lightnings  and  destroy-  I 
ed  them.  [ 

15  The  springs  of  waters  were  seen,  and 

fering  Jesus,  and  therefore  the  same  description  is 
applicable  to  both  ;  as  the  words  of  the  second 
Psalm,  in  like  manner,  celebrate  the  inauguration 
of  the  son  of  Jesse,  and  that  of  the  Son  of  God. 

Bp.  Home. 

(84.)  At  this  verse  the  prophet  begins  to  describe 
the  manifestation  of  divine  power  in  favour 
righteous  sufferer.  The  imagery  employ  i 
rowed  from  mount  Sinai,  and  those  circi 
which  attended  the  delivery  of  the  law  from  ihence. 
When  a  monarch  is  angry,  and  prepares  for  war, 
his  whole  kingdom  is  instantly  in  commotion.  Uni- 
versal nature  is  here  represented  as  feeling  the  ef- 
fects of  its  Sovereign's  displeasure,  and  all  the  visi- 
ble elements  are  disordered.  The  earth  shakes 
from  its  foundations,  and  all  its  rocks  and  moun- 
tains tremble  before  the  majesty  of  their  great  Crea- 
tor, when  he  ariseth  in  judgment.  This  was  real- 
ly the  case  at  the  resurrection  of  our  Lord  from  the 
dead  ;  when,  as  the  evangelist  informs  us,  "there 
was  a  great  earthquake,"  and  the  grave  owned  its 
inability  any  longer  to  detain  the  blessed  body, 
which  had  been  committed,  for  a  season,  to  its  cus- 
tody. And  what  happened  at  the  resurrection  of 
Jesus,  should  remind  us  of  what  shall  happen,  when 
the  earth  shall  tremble,  and  the  dead  shall  be  raised, 
at  the  last  day.  Bp.  Horne. 

(85.)  Storms  and  tempests  in  the  elements  of  air 
are  instruments  of  the  divine  displeasure,  and  are 
therefore  selected  as  figures  of  it.  When  God 
descends  from  above,  the  clouds  of  heaven  compose 
an  awful  and  gloomy  tabernacle,  in  the  midst  of 
which  he  is  supposed  to  reside :  the  reins  of  whirl- 
winds are  in  his  hand,  and  he  directs  their  impe- 
tuous course  through  the  world  ;  the  whole  artil- 
lery of  the  aerial  regions  is  at  his  command,  to  be 


!  to  describe 

?our  of  the  -^ 
:)yed  is  bor-     I 

:umstances  ' 


Day  3. 


THE  PSALTER. 


043 


A 


the  foundations  of  the  round  world  were  dis- 
covered at  thy  chiding,  O  Lord,  at  the  blast- 
ing of  the  breath  of  thy  displeasure.  (86.) 

16  He  shall  send  down  from  on  high  to 
fetch  me,  and  shall  take  me  out  of  many 
u'aters. 

17  He  shall  deliver  me  from  my  strong- 
est enemy  ;  and  from  them  which  hate  me  ; 
for  they  are  too  mighty  for  me. 

18  They  prevented  me  in  the  day  of  my 
trouble  ;  but  the  Lord  was  my  upholder. 

19  He  brought  me  forth  also  into  a  place 
of  liberty;  he  brought  me  forth,  even  be- 
cause he  had  a  favour  unto  me. 

20  The  Lord  shall  reward  me  after  my 
righteous  dealing,  (87.)  according  to  the 
cleanness  of  my  ihands  shall  he  recompense 
me  : 

21  Because  I  have  kept  the  ways  of  the 
Lord,  and  have  not  forsaken  my  God,  as  the 
wicked  doth. 

22  For  I  have  an  eye  unto  all  his  laws, 
and  will  not  cast  out  his  commandments 
from  me. 

23  I  was  also  uncorrupt  before  him,  and 
eschewed  mine  own  wickedness. 

21  Therefore  shall  the  Lord  reward  me 
after  my  righteous  dealing,  and  according 
unto  the  cleanness  of  my  hands  in  his  eye- 
sight. 

by  him  employed  against  his  enemies,  in  the  day 
of  battle  and  war.  Bp.  Horne. 

(86.)  As  the  former  part  of  the  Psalmist's  de- 
scription Avas  taken  from  the  appearance  on  mount 
Sinai,  so  this  latter  part  seems  evidently  to  allude 
to  what  passed  at  the  Red  Sea,  when  by  the 
breath  of  God  the  waters  were  divided,  the  depths 
were  discovered,  and  Israel  was  conducted  in  safety 
through  men.  By  that  event  was  prefigured  the 
salvation  of  the  Church  universal,  through  the 
death  and  resurrection  of  Christ,  who  descended 
into  the  lower  parts  of  the  earth,  and  from  thence 
re-ascended  to  light  and  life.  Bp.  Horne. 

(87.)  Commentators  have  been  much  perplexed 
to  account  for  these  unlimited  calamities  to  right- 
eousness made  by  David,  and  that,  long  after  the 
matter  of  Uriah,  and  towards  the  close  of  Ufe. 
Certain  indeed  it  is,  that  the  expressions,  considered 
as  David's,  must  be  confined  either  to  his  steadfast 
adherence  to  the  true  worship  in  opposition  to 
idolatry,  or  to  his  innocency  with  regard  to  some 
particular  crimes  falsely  alleged  against  him  by 
his  adversaries.  But  if  the  Psalm  be  propheti- 
cal, and  sung  by  the  victorious  monarch  in  the 
person  of  king  Messiah  ;  then  do  the  verses  now 
before  us  no  less  exactly  than  beautifully  delineate 
that    all-perfect    righteousness    wrought  by    the 


25  With  the  holy  thou  shalt  be  holy,  and 
with  a  perfect  man  thou  shalt  be  perfect. 

26  VVith  the  clean  thou  shalt  be  clean,  and 
with  the  froward  thou  shalt  learn  froward- 
ness. 

27  For  thou  shalt  save  the  people  that 
are  in  adversity,  and  shalt  bring  down  the. 
high  looks  of  the  proud. 

28  Thou  also  shalt  light  my  candle; 
(88.)  the  Lord  my  God  sliall  make  my  dark- 
ness to  be  light. 

29  For  in  thee  I  shall  discomfit  (8^.)  an 
host  of  men,  and  with  the  help  of  my  God 
I  shall  leap  over  the  wall. 

30  The  way  of  God  is  an  undefiled 
way  ;  (90.)  the  word  of  the  Lord  also  is  tried 
in  the  tire  :  he  is  the  defender  of  all  them 
that  put  their  trust  in  him. 

31  For  who  is  God,  but  the  Lord  ?  or 
who  hath  any  strength,  except  our  God  ? 

32  It  is  God  that  girdeth  me  (91.)  with 
strength  of  war,  and  maketh  my  way  perfect. 

33  He  maketh  my  feet  like  harts'  feet, 
and  setteth  me  up  on  high. 

34  He  teacheth  mine  hands  to  fight,  and 
mine  arms  shall  break  even  a  bow  of  steel. 

35  Thou  hast  given  me  the  defence  of 
thy  salvation  ;  thy  right  hand  also  shall 
hold  me  up,  and  thy  loving  correction  shall 
make  me  great. 

Redeemer,  in  consequence  of  which  he  obtained 
deliverance  for  himself  and  his  people. 

Bp.  Horne. 
(88.)  The  change  of  condition  from  tribulation 
and  affliction  to  glory  and  honour  is  here  set  forth 
by  that  of  a  lamp  from  a  state  of  extinction  to  one 
of  illumination,  darkness  being  a  wtll  known 
emblem  of  sorrow  and  death,  as  light  is  the  estab- 
Hshed  symbol  of  life  and  joy.  Bp.  Horne. 

(89.)  Through  the  power  of  his  divinity,  the 
Captain  of  our  salvation  vanquished  the  host  of 
darkness,  and  escaped  from  the  sepulchre,  notwith- 
standing all  their  precautions  to  confine  him  there. 
Vain  is  every  effort,  by  whomsoever  it  is  made, 
against  the  counsels  of  Omnipotence. 

Bp.  Home. 
(90.)  The  "  way"  of  God  in  the  course  of  his 
proceedings  with  men,  and  its  "  perfection"  consists 
in  the  equity  of  those  proceedings :  the  promises 
made  in  "the  word  of  Jehovah"  to  his  servants  are 
"  tried"  in  times  of  affliction  and  persecution,  as  gold 
in  the  fire,  and  found  pure  from  any  dross  or  deceit, 
or  fallibility :  he  is  ever  a  "  shield"  to  protect  "  those 
who  trust  in  him,"  during  their  stay  here,  until  he 
becomes  their  "  exceeding  great  reward"  hereafter 

Bp.  Horne. 
(91.)  In  this  and  the  following  verse  are  enu- 


544 


THE  PSALTER. 


Day  4. 


36  Thou  shall  make  room  enough  under 
me  for  to  go,  that  my  footsteps  shall  not 
slide. 

37  I  will  follow  upon  mine  enemies,  and 
overtake  them  ;  neither  will  I  turn  again  till 
I  have  destroyed  them. 

38  I  will  smite  them,  that  they  shall  not 
be  able  to  stand,  but  fall  under  my  feet. 

^       39  Thou  hast  girded  me  with  strength 
*    unto  the  battle ;   thou  shall   throw  down 
my  enemies  under  me. 

40  Thou  hast  made  mine  enemies  also  to 
turn  their  backs  upon  me,  and  I  shall  des- 
troy them  that  hate  me. 

41  They  shall  cry,  but  there  shall  be 
none  to  help  ihem  :  yea,  even  unto  the 
Lord  shall  they  cry,  but  he  shall  not  hear 
them. 

42  I  will  beat  ihem  as  small  (92.)  as  the 
dust  before  the  wind  :  I  will  cast  them  out 
as  the  clay  in  the  streets. 

43  Thou  shall  deliver  me  (93.)  from  the 
strivings  of  the  people,  and  thou  shall  make 
me  the  head  of  the  heathen. 

44  A  people  whom  I  have  not  known 
shall  serve  me. 

45  As  soon  as  they  hear  of  me  they 
shall  obey  me  ;  but  the  strange  children 
shall  dissemble  with  me. 

46  The  strange  children  shall  fail,  and  be 
afraid  out  of  their  prisons. 

mei-ated  the  gifts  of  God  to  the  spiritual  warrior, 
whereby  he  is  armed  and  prepared  for  the  battle, 
after  the  example  of  his  victorious  leader.  Thus 
St.  Paul,  Eph.  vi.  14—17.  Bp.  Home. 

(92.)  The  nature  of  that  judgment  which  was 
executed  upon  the  Jews,  cannot  be  more  accurately 
delineated,  than  by  the  images  here  made  use  of. 
They  were  broken  in  pieces  and  dispersed  over  the 
face  of  the  earth,  by  the  breath  of  God's  displeasure, 
like  "  dust  before  the  wind ;  and  as  the  dirt  in  the 
streets,  they  were  cast  out,"  to  be  trodden  under 
foot  by  all  nations.  O  that  every  nation  would  so 
consider,  as  to  avoid  their  crime  and  their  punish- 
ment! Bp.  Horne. 

(93.)  If  David  was  delivered  from  the  strivings 
of  the  people  ;  if  the  adjacent  heathen  nations  were 
added  to  his  kingdom,  and  a  "  people,  Avhom  he  had 
not  known,  served  him  ;"  how  much  more  was 
this  the  case  of  the  Son  of  David,  when  he  was 
'  delivered,"  by  his  resurrection  from  the  power  of 
all  his  enemies  ;  Avhen  he  was  made  "  head  of  the 
heathen,"  of  whom,  after  their  conversion,  his 
Church  was,  and  to  this  day  is,  composed  ;  and 
when,  instead  of  the  rejected  JeAvs,  a  people,  to 
whom  before  he  had  not  been  known,  became  his 
servants !  Bp.  Horne. 


47  The  Lord  liveth  ;  and  blessed  be  my 
strong  helper,  and  praised  be  the  God  ot 
my  salvation  : 

48  Even  ihe  God  that  seeth  that  I  be 
avenged,  and  subdueth  the  people  unto  me. 

49  II  is  he  that  delivereth  me  from  my 
cruel  enemies,  and  setleth  me  up  above 
mine  adversaries  :  thou  shall  rid  me  from 
the  wicked  man. 

50  For  this  cause  (94.)  will  I  give  thanks 
unto  thee,  O  Lord,  among  the  Gentiles,  and 
sing  praises  unto  thy  name. 

51  Great   prosperity  giveth   he  unto  his 
Kino-,  and  showeth  loving-kindness    unto      _ 
David,  his  anointed,  and  unto  his  seed  for 
evermore. 

-^  * 

■  The  Fourth  Day. 
MORNING  PRAYER. 

Psalm  19.  (95.)  Coeli  enarrani. 

THE  heavens  declare  the  glory  of  God  ; 
and  the  firmament  showeth  his  handy 
work. 

2  One  day  lelleth  another,  and  one  night 
cerlifieth  another. 

3  There  is  neither  speech  (96.)  nor  lan- 
guage ;  bul  their  voices  are  heard  among 
them. 

(94.)  Remarkable  is  the  manner  in  which  St. 
Paul  cites  this  verse.  Rom.  xv.  9.  The  context 
runs  thus  :  "  Now  I  say,  that  Jesus  Christ  was  a 
minister  of  the  circumcision  for  the  truth  of  God, 
to  confirm  the  promises  made  unto  the  fathers ; 
and  that  the  GentUes  might  glorify  God  for  his 
mercy,  as  it  is  written,  For  this  cause  will  I  confess 
to  thee  among  the  Gentiles,  and  sing  unto  thy 
name."  Tnis  verse  is  by  the  apostle  produced  as 
a  proof,  that  the  Gentiles  were  one  day  to  glorify 
God,  for  the  mercy  vouchsafed  them  by  Jesus 
Christ.  But,  according  to  the  letter  of  the  passage. 
King  David  only  says,  that  he  will  give  "  thanks 
unto  God  among  the  heathen,"  on  account  of  his 
own  deliverance,  and  exaltation  to  the  throne  of 
Israel :  for  upon  that  occasion  we  know  that  he 
composed  and  sung  the  Psalm.  This  citation 
brought  by  St.  Paul  cannot  therefore  be  to  the. 
purpose  for  which  it  is  brought,  unless  the  Psalm 
have  a  double  sense  ;  unless  God  be  glorified  in  it 
for  ihe  victory  and  inthronization  of  Christ,  as  well 
as  for  those  of  David  ;  and  this  cannot  be,  unless 
the  same  words,  which  literally  celebrate  the  one, 
do  likewise  prophetically  celebrate  the  other ;  un- 
less David  be  a  figure  of  Christ,  and  speak  in 
his  person,  and  in  that  of  his  body,  the  Church, 


Day  4. 


THE  PSALTER. 


545 


4  Their  sound  is  gone  out  (97.)  into  all 
lands  ;  and  their  words  into  the  ends  of  the 
world. 

5  In  tliem  hath  he  set  a  tabernacle  for  the 
sun;  (9S.)  which  cometh  forth  as  a  bride- 
groom out  of  his  chamber,  and  rejoiceth  as 
a  giant  to  run  his  course. 

6  It  goeth  forth  from  the  uttermost  part 
of  tlie  heaven,  and  runneth  about  unto  the 
end  of  it  a2:ain  ;  and  there  is  nothing  hid 
from  the  heat  thereof. 

While  this  Psalm  is  used  as  a  Christian  hymn,  in 
the  Gentile  Christian  Church,  David  sull  con- 
tinues, as  he  foresaw  he  should  do,  "  to  give  thanks 
unto  Jehovah,  to  glorify  God  among  the  Gentiles," 
,tbr  the  mercies  of  redemption,  and  to  "  sing  praises 
unto  his  name."  Bp.  Horne. 

(95.)  In  the  former  part  of  this  beautiful  Psalm, 
(ver.  1 — 6.)  the  heavens  are  represented  as  the 
instructors  of  mankind;  the  subject,  the  univer- 
sality, and  the  manner  of  their  instructions  are 
pointed  out :  the  glory,  beauty,  and  powerful  effects 
of  the  solar  light  are  described.  The  latter  part 
of  the  Psalm,  7 — 15,  contains  an  encomium  on  the 
word  of  God.  in  which  its  properties  are  enumera- 
ted ;  and  a  prayer  of  the  Psalmist  for  pardoning  and 
restraining  grace,  and  for  the  acceptance  of  these 
and  all  other  his  devotions  and  meditations. 
From  a  citation  which  St.  Paul  hath  made  of  the 
4th  verse,  it  appears,  that,  in  the  exposition,  we 
are  to  raise  our  thoughts  from  things  natural  to 
things  spiritual ;  we  are  to  contemplate  the  publi- 
cation of  the  Gospel,  the  manifestation  of  the 
Light  of  Life,  the  Sun  of  righteousness,  and  the 
efficacy  of  evangelical  doctrine.  In  this  view  the 
ancients  have  considered  the  Psalm,  and  the 
Church  hath  therefore  appointed  it  to  be  read  on 
Christmas-day.  Bp.  Horne. 

(96.)  According  to  our  translators  the  sense  of 
this  passage  appears  to  be,  that  there  is  no  nation 
or  language,  whither  the  instruction  diffused  by 
the  heavens  doth  not  reach.  But  as  the  same 
thought  is  so  fully  expressed  in  the  next  verse, 
"  Their  sound  is  gone  out,"  &c.,  it  seems  most  ad- 
visable to  adhere  to  the  original,  which  runs  liter- 
ally thus:  "No  speech,  no  words,  their  voice  is 
not  heard;"  that  is,  although  the  heavens  are  thus 
appointed  to  teach,  yet  it  is  not  by  articulate 
sounds  that  they  do  it ;  they  are  not  endowed,  like 
man,  with  the  faculty  of  speech;  but  they  address 
themselves  to  the  mind  of  an  intelligent  beholder 
in  another  way,  and  that,  when  understood,  a  no 
less  forcible  way,  the  way  of  picture  or  represen- 
tation. So  manifold  is  the  wisdom  of  God:  so 
various  are  the  ways  by  which  he  communicates 
it  to  meu.  Bp.  Horne. 

(97.)  St.  Paul  ^Rom.  x.  18.)  has  applied  the 
69 


7  The  law  of  the  Lord  is  an  undefiled 
law,  converting  the  soul ;  the  testimony  of 
the  Lord  is  sure,  and  giveth  wisdom  unto 
the  simple. 

8  The  statutes  of  the  Lord  are  right,  and 
rejoice  the  heart ;  the  commandment  of  the 
Lord  is  pure,  and  giveth  light  unto  the  eyes. 

8  The  fear  of  the  Lord  is  clean,  and  en- 
dureth  for  ever  ;  the  judgments  of  the  Lord 
are  true,  and  righteous  altogether. 

10  More  to  be  desired  are  they  than  gold, 

natural  images  of  this  verse  to  the  manifestation 
of  the  Light  of  Life,  by  the  sermons  of  those  who 
were  sent  for  that  purpose.  He  is  speaking  of 
those  Jews  who  had  not  obeyed  the  Gospel.  "But 
I  say,"  argues  he,  "have  they  not  heard?  Yes, 
verily,  their  sound  went  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world."  As  if  he 
had  said,  They  must  have  heard,  since  the  apos- 
tles were  commanded  not  to  turn  unto  the  Gen- 
tiles, till  they  had  pubhshed  their  glad  tidings 
throughout  all  Judea ;  but  the  knowledge  of  him  i« 
now  become  universal,  and  all  flesh  has  seen  the 
glory  of  the  Lord  ;  the  Light  Divine,  hke  that  in  the 
heavens,  has  visited  the  whole  world,  as  the  prophet 
David  foretold,  in  the  19th  Psalm.     Bp.  Horne. 

(98.)  In  the  centre  of  the  heavens  there  is  a 
tent  pitched  by  the  Creator  for  the  residence  of 
that  most  glorious  of  inanimate  substances,  the 
solar  light ;  from  thence  it  issues  with  the  beauty 
of  a  bridegroom,  and  the  vigour  of  a  champion,  to 
run  its  course,  and  peform  its  operations.  A  taber 
nacle  in  like  manner  was  prepared  for  him,  who 
saith  of  himself,  "  I  am  the  light  of  the  world." 
John  viii.  12.  And  as  the  light  of  the  sun  goes 
out  in  the  morning  with  inconceivable  activity, 
new  and  youthful  itself,  and  communicating  life 
and  gaiety  to  all  things  around  it,  like  a  bride- 
groom, in  the  marriage  garment,  from  his  cham- 
ber to  his  nuptials  ;  so,  at  his  incarnation,  did  the 
Light  Divine,  the  promised  bridegroom,  visit  his 
Church,  being  clad  himself,  and  clothing  her,  with 
that  robe  of  righteousness  which  is  styled,  in  holy 
Scripture,  the  marriage  garment ;  and  the  joy, 
which  his  presence  administered,  was  like  the 
benefits  of  it,  universal.  And  as  the  material  light 
is  always  ready  to  run  its  heavenly  race,  daily 
issuing  forth  with  renewed  vigour,  like  an  invinci- 
ble champion  still  fresh  to  labour;  so  likewise  dia 
he  rejoice  to  run  his  glorious  race  ;  he  excelled  in 
strength,  and  his  works  were  great  and  marvel- 
lous ;  he  triumphed  over  the  powers  of  darkness ; 
he  shed  abroad  on  all  sides  his  bright  teams  upon 
his  Church  ;  he  became  her  deliverer,  her  protec- 
tor, and  support ;  and  shelved  himself  able,  in 
in  every  respect,  to  accomplish  for  her  the  mighty 
task  he  had  undertaken.  Bp.  Home 


546 


THE  PSALTER. 


Day  L 


A) 


yea,  than  much  fitie  gold  ;  sweeter  also  than 
honey,  ;tnd  the  honey-comb. 

11  Moreover,  by  them  is  thy  servant 
tauj^ht ;  and  in  keeping  of  them  there  is 
great  reward.  (99.) 

12  Who  can  tell  (1.)  how  oft  he  offend- 
eth  ?  O  cleanse  thou  me  from  my  secret 
faults. 

13  Keep  thy  servant  also  from  presump- 
tuous sins,  lest  they  get  the  dominion  over 
me;  so  shall  I  be  undefiled,  and  innocent 
from  the  great  offence. 

14  Let  the  words  of  my  mouth,  (2.)  and 
the  meditation  of  my  heart,  be  alwciy  accept- 
able in  thy  sio;ht. 

15  O  Lord',  my  strength,  and  my  Re- 
deeemer. 

'   '     Psalm  20.  (3.)     Exaudiat  te  Dominus. 
THE  Lord  hear  thee  (4.)  in  the  day  of 

(99.)  The  Psalmist  here  bears  his  own  testi- 
mony to  the  character  above  given  to  the  divine 
word  ;  as  if  he  had  said.  The  several  parts  of  this 
perfect  law,  hereafter  to  be  published  to  the  whole 
race  of  mankind,  have  been  all  along  my  great  in- 
structors, and  ihe  only  source  of  all  the  knowledge 
to  which  thy  servant  hath  attained  ;  and  I  am  fully 
assured,  that  the  blessed  fruit  of  them,  when  they 
are  duly  observed,  and  have  their  proper  effect, 
is  exceeding  glo   ous,  even  eternal  life. 

Bp.  Horne. 
(1.)  The  perfection  and  spirituality  of  God's  law 
render  it  almost  impossible  for  a  fallen  son  of  Adam 
even  to  know  all  the  innumerable  instances  of  his 
transgressing  it.  Add  to  which,  that  false  princi- 
ples and  inveterate  prejudices  make  ns  regard 
many  things  as  innocent,  and  some  things  as  laud- 
able, which,  in  the  eye  of  heaven,  are  far  other- 
wise. Self-examination  is  a  duty  which  few  prac- 
tise as  they  ought  to  do  :  and  he  who  practises  it 
best,  will  always  have  reason  to  conclude  his  par- 
ticular confessions  with  this  general  petition, 
"  Cleanse  thou  me  from  secret  faults  !" 

Bp.  Horne. 
(2.)  The  prophet,  having  before  solicited  the 
justification  of  bis  person  through  grace,  concludes 
with  a  petition  for  the  acceptance  of  all  his  offerings, 
and  more  especially  of  these  his  meditations,  at 
the  hands  of  that  blessed  One,  whom  he  addresses 
as  the  author  of  all  good,  and  the  deliverer  from  all 
evil;  as  the '"Strength"  and  the  "Redeemer"  of 
his  people.  Bp.  Horne. 

(3.)  This  is  a  ''orm  of  prayer  to  be  offered  by 
the  congregation  for  their  prince,  in  all  times  of 
danger,  that  God  will  protect  and  assist  him.  It 
■was  indited  by  David  himself,  to  be  used  as  oc- 
casion  required.    Dr.  Hammond.    It  is    also   a 


trouble ;  the  name  of  the  God  ot  Jacob  de- 
fend thee : 

2  Send  thee  help  from  the  sanctuary,  (5.) 
and  strengthen  thee  out  of  Sion  : 

3  Remember  all  thy  offerings,  and  accept 
thy  burnt-sacrifice : 

4  Grant  thee  thy  heart's  desire,  and  fulfil    t 
all  thy  mind. 

5  We  will  rejoice  in  thy  salvation,  and 
triumph  in  the  name  of  the  Lord  our  God  : 
the  Lord  perform  all  thy  petitions. 

(3  Now  know  I  (6.)  that  the  Lord  helpeth 
his  anointed,  and  will  hear  him  from  his  holy 
heaven,  even  with  the  wholesome  strength 
of  Ills  riorht  hand. 

7  Some  put  their  trust  (7.)  in  chariots, 
and  some  in  horses ;  but  we  will  remember 
tlie  name  of  the  Lord  our  God. 

8  They  are  brought  down,  and  fallen ;  but 
we  are  risen  and  stand  upright. 

prayer  of  the  Church  for  the  prosperity  of  King 
Messiah  going  forth  to  the  battle  as  her  champion 
and  deliverer.  Bp.' Horne. 

(4.)  This  may  be  considered  as  the  address  of  a 
people  to  their  king,  when  he  goeth  forth  to  battle 
against  their  enemies.  But  it  is  to  be  regarded  in 
a  more  general  and  useful  view,  as  the  address  of 
the  Church  to  her  King,  in  the  '"  day  of  his 
trouble."  Bp.  Home. 

(5.)  Either  from  heaven,  as  it  is  expressed, 
(ver.  6 ;)  or  from  the  tabernacle  in  Sion,  as  it  is  ex- 
pressed in  the  next  words,  where  the  ark  then  was  : 
towards  which  the  Israelites  directed  their  prayers, 
and  from  which  God  heard  and  answered  them. 

Poole. 

(6. J  These  are  the  continual  words  of  the  peo- 
ple, speaking  as  one  person,  because  they  were 
united  and  unanimous  in  this  prayer.  Poole.  Or 
they  are  the  words  of  David,  replying  to  the  fore- 
going address  of  the  people.  Dr.  Nicholls. 

The  assurance  of  the  ancient  Church  was  built 
on  the  prophecies  going  before  concerning  the  sal- 
vation of  Messiah.  Our  assurance  is  strength- 
ened by  the  actual  performance  of  so  great  a  part 
of  the  counsel  of  God.  We  know  that  the  Lord 
has  "  saved  his  Anointed :"  that  his  Anointed 
saveth  all,  who  believe  and  obey  him,  from  their 
sins  :  and  therefore  we  doubt  not,  but  tliat  by  "  the 
strength  of  his  right  hand,"  or  by  the  excellency  ot . 
his  power,  he  will  finally  save  'hem  from  death, 
and  rescue  tnem  from  the  grave.       Bp.  Horne. 

(7.)  This  should  be  the  resolution  of  every 
Christian  king  and  peoj)le  in  the  day  of  battle.  And, 
in  the  spiritual  war,  in  which  we  are  all  engaged, 
the  first  and  necessary  step  to  victory  is,  to  re- 
nounce all  confidence  in  the  wisdom  and  strength 
of  nature  and  the  world  ;  and    :  remember,  that 


Day  4. 


THE  PSALTER. 


547 


9  Save,  Lord ;  and  hear  us,  O  King  of 
heaven,  when  we  call  upon  thee.  ^j. 

Psalm  2L  (8.)     Domine,  in  virtute  tua. 

THE  King  shall  rejoice  (9.)  in  thy 
streiifjth,  0  Lord ;  exceeding  glad  shall  he 
be  of  thy  salvation. 

2  Thou  hast  given  him  his  heart's  desire, 
and  hast  not  denied  him  the  request  of  his 
lips. 

3  For  thou  shalt  prevent  him  with  the 
blessings  of  goodness,  and  shalt  set  a  crown 
of  pure  gold  upon  his  head. 

4  He  asked  life  of  thee,  (10.)  and  thou 
ffavest  him  a  long  life,  even  for  ever  and  ever. 

5  His  honour  is  great  in  thy  salvation ; 
(11.)  glory  and  great  worship  shalt  thou  lay 
upon  liim, 

6  For  thou  shalt  give  him  everlasting  fe- 

we  can  do  nothing,  but  in  the  name,  by  the  merits, 
through  the  power*  and  for  the  sake,  of  Jesus 
Christ,  our  Lord  and  our  God.  Bp.  Horne. 

(8.)  This  is  one  of  the  proper  Psalms,  which 
the  Church  hath  appointed  to  be  used  on  Ascen- 
sion-day, and  wherein,  1 — 6,  she  celebrates  the 
victory  of  her  Redeemer,  and  the  glory  consequent 
thereupon  ;  she  prophesies,  7,  the  stability  of  his 
kirgdom,  and  8 — 12,  the  destruction  of  the  ene- 
mies thereof;  concluding  with  a  prayer  for  his 
final  triumph  and  exaltation ;  the  celebration  of 
which,  with  everlasting  hallelujahs,  will  be  her 
employment  in  heaven.  Bp.  Horne. 

(9.)  Wiiat  is  here  said  of  David  being  deliver- 
ed out  of  his  dangers,  and  of  the  cause  which  he 
had  to  rejoice  and  triumph  exceedingly,  hath  a 
more  eminent  completion  in  the  resurrection  of  the 
Messiah.  Dr.  Hammond. 

(10.)  The  life,  asked  by  Christ,  was  not  a  con- 
tinuance in  this  valley  of  tears,  but  that  new  and 
eternal  life  consequent  upon  a  resurrection  from 
the  dead.  For  thus  his  petition  was  granted  in 
"length  of  days  for  ever  and  ever."'  "  He  died  no 
more ;  death  had  no  more  dominion  over  him." 

Bp.  Horne. 

(11.)  What  tongue  can  express  the  "glory, 
honour,  and  majesty,"  with  which  the  King  of 
righteousness  and  peace  was  invested,  upon  his 
ascension;  when  he  took  possession  of  the  throne 
prepared  for  him,  and  received  the  homage  of  hea- 
ven and  earth  !  The  sacred  imagery  in  St.  John's 
Revelation  sets  them  before  our  eyes  in  such  a 
manner,  that  no  one  can  read  the  description, 
whose  heart  will  not  burn  within  him  through  im- 
patient desire  to  behold  them.  See  Rev.  eh.  iv. 
vii.  xix.  xxi.  xxii.  Bp.  Horne. 

(12.)  The  throne  of  Christ,  as  a  man,  was 
erected  and  established,  by  his  trust  and    confi- 


licity,  and  make  hrni  glad  with  the  joy  of 
thy  countenance. 

7  And  why?  because  the  King  (12.) 
putteth  his  trust  in  the  Lord ;  and  in  the 
mercy  of  the  most  Highest,  he  shall  not  mis- 
carry. 

8  All  thine  enemies  shall  feel  thy  hand  : 
thy  right  hand  shall  tind  out  them  that  liate 
thee.  (13.) 

9  Thou  shalt  make  them  like  a  fiery  oven 
in  the  time  of  thy  wrath  :  the  Lord  shall 
destroy  them  in  his  displeasure,  and  the  fire 
shall  consume  then). 

10  Their  fruit  shalt  thou  root  out  of  the 
earth,  and  their  seed  from  among  the  chil- 
dren of  men. 

11  For  they  intended  mischief  (14.) 
against  thee,  and  imagined  such  a  device 
as  they  are  not  able  to  perform  ; 

dence  in  the  Father,  during  his  humiliation  and 
passion.  B'aith  in  God,  therefore,  is  the  way  that 
leadeth  to  honour  and  stability.  "  Look  at  the 
generations  of  old,  and  see:  did  ever  any  trust  in 
the  Lord,  and  was  confounded  ?"     Ecclus.  ii.  10. 

Bp.  Horne. 

(13.)  The  same  right  hand  of  Jehovah  is  glori- 
ous in  power  to  save  his  people,  and  to  destroy  his 
enentiies  ;  to  convert  the  Gentiles,  and  to  crush  the 
Jews;  to  exalt  the  faithful  to  heaven,  and  cast 
down  the  unbelieving  to  hell:  neither  is  there  any 
treason  against  the  King  of  heaven,  which  shall 
not  be  dragged  forth  into  the  light,  made  manifest, 
judged,  and  condemned.  Let  thy  hand,  O  Lord, 
be  upon  our  sins  to  destroy  them  ;  but  upon  us,  to 
save  us.  Bp.  Horne. 

(14.)  Vengeance  came  upon  the  Jews  to  the 
uttermost,  because  of  their  intended  malice  against 
Christ.  They,  like  Joseph's  brethren,  "thought 
evil  against  him  ;"  but  "  they  were  not  able  to  per- 
form it,;"  "  for  God  meant  it  unto  good,  to  bring  to 
pass,  as  it  is  this  day,  to  save  much  people  alive." 
Gen.  1.  20.  So  let  all  the  designs  of  ungodly  men 
against  thy  Church,  O  Lord,  through  thy  power  of 
bringing  good  out  of  evil,  turn  to  her  advantage  : 
and  let  all  men  be  convinced,  that  no  weapon  form- 
ed against  thee  can  prosper.  Bp.  Hokne. 

(15.)  The  Church  concludes  with  a  joyful  ac- 
clamation to  her  Redeemer,  w'ishing  for  his  "  ex- 
altation in  his  own  strength,"  as  God,  who  was  to 
be  abased  in  much  weakness,  as  man.  We  still 
continue  to  wish  and  pray  for  his  exaltation  over 
sin,  in  the  hearts  of  his  people  by  grace,  and  finally 
over  death,  in  their  bodies,  by  his  glorious  power 
at  the  resurrection.  The  triumph  over  sin  we  sing 
in  psalms,  and  hymns,  and  spiritual  songs,  upon 
earth  ;  that  over  death,  we  shall  praise  with  ever- 
lasting hallelujahs,  in  heavea.  Bp.  Home. 


548 


THE  PSALTER. 


Day^. 


12  Therefore  shalt  thou  put  lliem  to 
flight,  and  tlie  strings  of  thy  bow  shalt  thou 
make  ready  against  the  face  of  them. 

13  13e  thou~exalted,  Lord,  (15.)  in  thine 
own  strength  ;  so  will  we  sing  and  praise 

/>  ^  EVENING  PRAYER. 

Psalm  22.  (16.)     Deus,  Dens  mens  ! 

MY  God,  my  God,  (17.)  look  upon  me  ! 
why  hast  thou  forsaken  me,  and  art  so  far 
from  my  health,  and  from  the  words  of  my 
complaint  ? 

2  0  my  God,  I  cry  in  the  daytime,  but 
thou  hearest  not ;  and  in  ihe  night-season 
also  I  take  no  rest. 

(16.)  This  Psalm,  which  the  Church  hath  ap- 
pointed to  be  used  on  Good  Friday,  as  our  Lord 
uttered  the  first  verse  of  it  when  hanging  on  the 
cross,  consisteth  of  two  parts.  The  former,  1—21, 
treateth  of  the  passion  ;  the  latter,  22 — 32,  cele- 
bratelh  the  resurrection  of  Jesus,  v/ith  its  effects. 
1,  2.  He  complaineth  of  being  forsaken  ;  3 — 5,  ac- 
knowledgeth  the  holiness  of  the  Father,  and  plead- 
eth  the  former  deliverances  of  the  Church;  6 — 8, 
describeth  his  humiliation,  with  the  taunts  and 
reproaches  of  the  Jews;  9 — 11,  expresseth  his 
faith,  and  prayeth  for  help  ;  12 — 18,  particularizeth 
his  sufferings  ;  19 — 21,  repeateth  his  supplications  ; 
22 — 25,  declareth  his  resolution  to  praise  the  Fa- 
ther for  his  deliverance,  and  exhorteth  his  Church 
to  do  the  same  ;  26—32,  prophesieth  the  conver- 
sion of  the  Gentile  world  to  the  faith  and  worship 
of  the  true  God.  Bp.  Horne. 

The  question,  proposed  (Acts  viii.  34.)  is  very 
proper  here,  "  Of  whom  speakelh  the  prophet 
this"  Psalm?  "Of  himself?  or  of  some  other 
man?"  It  is  confessed  that  David  was  a  type 
of  Christ ;  and  that  many  Psalms,  or  passages  of 
the  Psalms,  though  properly  and  literally  understood 
of  David,  yet  had  a  further  and  mystical  reference 
to  Christ,  in  whom  they  were  accomplished.  But 
there  are  some  other  Psalms  or  passages  in  the 
Psalms,  as  also  some  chapters  or  passages  in  other 
prophets,  especially  in  Isaiah  who  lived  not  very 
long  after  David,  which  either  by  those  sacred 
penmen,  or  at  least  by  the  Holy  Ghost  inspiring 
them,  which  is  one  and  the  same  thine,  were  di- 
rectly, primarily,  and  immediately  intended  for,  and 
are  properly  and  literally  to  be  understood  of,  the 
Messiah:  though  withal  there  may  be  some  re- 
spect and  allusion  to  the  state  of  the  penman  him- 
self, who  being  a  type  of  Christ,  it  is  not  strange  if 
there  be  many  resemblances  between  them.  And 
this  seems  to  be  the  state  of  this  Psalm,  which  is 
understood  of  the  Messiah  by  the  Hebrew  doctors 


3  And  thou  continuest  holy,  (18.)  O  thou 
worship  of  Israel. 

4  Our  fathers  hoped  in  thee  ;  they  trust- 
ed in  thee,  and  tliou  didst  deliver  ihem. 

5  They  called  upon  thee,  and  were  hol- 
pen  ;  they  put  their  trust  in  thee,  and  were 
not  confounded. 

6  But  as  for  me,  I  am  a  worm,  and  no 
man  ;  a  very  scorn  of  men,  and  the  outcast 
of  the  people. 

7  All  they  that  see  me.  (19.)  laugh  me  to 
scorn  ;  they  shoot  out  their  lips,  and  shake 
their  heads,  saying, 

8  He  trusted  in  God,  that  he  would  de- 
liver him  ;  let  him  deliver  him  if  he  will 
have  hitn. 

9  But  thou  art  he  that  took  me  out  of  my 

themselves,  and  by  Christ  himself  and  by  his  apos- 
tles, as  we  shall  see.  And  there  are  many  pas- 
sages in  it,  which  were  most  literally  accomplished 
in  him,  and  cannot  in  a  tolerable  sense  be  under- 
stood of  any  other.  And  therefore  I  doubt  not,  that 
David,  though  he  had  an  eye  to  his  own  condition 
in  divers  passages  here  used,  yet  was  carried  forth 
by  the  Spirit  of  prophecy  beyond  himself  and  unto 
Christ,  to  whom  aloac  it  truly  and  fully  agrees. 

Poole. 

(17.)  Christ,  the  beloved  Son  of  the  Father, 
when  hanging  ou  the  cross,  complained  in  these 
words,  that  he  was  deprived,  for  a  time,  of  the  di- 
vine presence  and  coraforting  influence,  while  he 
suffered  for  our  sins.  If  the  Master  thus  under- 
went the  trial  of  a  spiritual  desertion,  why  doth 
the  disciple  think  it  strange,  unless  the  light  of 
heaven  shine  continually  upon  his  tabernacle? 
Let  us  comfort  ourselves,  in  such  circumstances, 
with  the  thought,  that  we  are  hereby  comformed  ■  i- 
to  the  image  of  our  dying  Lord.        Bp.  Horne. 

(18.)  Whatever  befalleth  the  members  of  the 
Church,  the  Head  thereof  here  teacheth  them  to 
confess  the  justice  and  holiness  of  God  in  all  his 
proceedings;  and  to  acknowledge,  that  whether 
he  exalteth  or  humbleth  his  people,  he  is  to  be 
praised  and  glorified  by  them.  Bp.  Horne. 

(19.)  This  was  literally  fulfilled,  when  Messiah 
hung  upon  the  cross,  and  the  priests  and  elders 
used  the  very  words  that  had  been  put  into  their 
mouths,  by  the  spirit  of  prophecy,  so  long  before. 
INIatt.  xxvii.  41 — 43.  "  The  chief  priests  mocking 
him,  with  the  scribes  and  elders,  said,  He  trusted 
in  God  ;  let  him  deliver  him  now,  if  he  will  have 
him."  Bp.  Horne. 

(20.)  From  the  11th  verse  to  the  19ih  the  suf- 
ferings of  the  holy  Jesus  are  described,  in  terms 
partly  figurative,  and  partly  literal.  A  lamb,  in 
the  midst  of  wild  "  bulls  and  lions,"  is  a  very  lively 
representation  of  bis  meekness  and  innocence,  and 


Day  L 


THE  PSALTER. 


549 


motfier's  womb  ;  thou  wast  my  hope,  when 
I  hanged  yet  upon  ray  mother's  breasts. 

10  I  have  been  left  unto  tliee  ever  since  I 
was  born  ;  thou  art  luy  God  even  from  my 
mother's  womb. 

]  1  O  go  not  from  me  ;  for  trouble  is  hard 
at  liaud,  and  there  is  none  to  help  me. 

12  Many  oxen  are  come  about  me  ;  (20.) 
fat  bulls  of  Basan  close  me  in  on  every 
side. 

13  Tliey  gape  about  me  with  their 
mouths,  as  it  were  a  ramping  and  a  roaring 
lion. 

14  I  am  poured  out  like  water,  and  all 
my  bones  are  out  of  joint ;  my  heart  also 
in  the  midst  of  my  body  is  even  like  melting 
wax. 

1.5  My  strength  is  dried  up  like  a  pot- 
sherd and  my  tongue  cleaveth  to  my  sfums, 
and  thou  shalt  bring  me  into  the  dust  of 
death. 

16  For  many  dogs  are  come  about  me, 
(21.)  and  the  coimcil  of  the  wicked  layeth 
seige  against  me. 

17  They  pierced  my  hands  and  my  feet : 
I  may  tell  all  my  bones  :  (22.)  they  stand 
staring  and  looking  upon  me. 

of  the  noise  and  fury  of  his  implacable  enemiep. 
"Bashan"  was  a  fertile  country.  (Numb,  xxxii. 
4 ;)  and  the  cattle  there  fed  were  fat  and  "  strong." 
Deut.  xxxii.  14.  Like  them,  the  Jews  in  that  good 
land,  "  waxed  fat  and  kicked,"  grew  proud  and  re- 
belled ;  "  forsook  God  ihat  made  them,  and  ligluly 
esteemed  the  rock  of  iheir  salvation,"  ver.  15.  Let 
both  communities  and  individuals,  when  blessed 
with  peace,  plenty,  and  prosperity  in  the  world, 
take  sometimes  into  consideration  this  flagrant  in- 
stance of  their  being  abused;  with  the  final  con- 
sequence of  such  abuse.  Bp.  Horne. 

(21.)  This  was  most  eminently  fulfilled  in  Chiist 
at  his  crucifixion  :  but  there  is  nothing  like  it  in 
the  history  of  David,  of  whom  it  can  be  said  only 
figuratively.  Dr.  Hammond^  Bp.  Patrick. 

(22.)  The  skin  and  flesh  were  distended,  by  the 
posture  of  the  body  on  the  cross,  that  the  bones, 
,  as  through  a  thin  veil,  became  visible,  and  might 
'^^  be  counted  ;  and  the  holy  Jesus,  forsaken  and 
stripped,  naked  and  bleeding,  was  a  spectacle  to 
heaven  and  earth.  Look  unto  him,  and  be  ye 
saved,  ye  ends  of  the  world!  Bp.  Horne. 

(23.)  See  John  xix.  23,  24.  This  also  was  lit- 
erally fulfilled  in  Christ,  but  not  in  David,  in  whose 
story  we  find  nothing  like  it.  Bp.  Patrick. 

(24.)  The  circumstances  of  the  passion  being 
thus  related,  Christ  resumes  the  prayer,  with  which 
the  Psalm  begins,  and  which  is  repeated,  ver.  10, 
11.     The  adversary  had  emptied  his  quiver,  and 


18  They  part  my  garmetits  (23.)  among 
them,  and  cast  lots  upon  my  vestur(\ 

19  But  be  thou  not  far  from  me,  (24.)  O 
Lord  ;  thou  art  my  succour,  haste  thee  to 
help  me. 

20  Deliver  my  soul  from  the  swoid.  my 
darling  Irom  the  power  of  the  dog. 

21  Save  me  from  the  lion's  mouth  ;  thou 
hast  heard  me  also  from  among  the  horns  of 
the  unicorns. 

22  1  will  declare  thy  name  (25.)  unto  my 
brethren  ;  in  the  midst  of  the  congregation 
will  I  praise  thee. 

23  ()  praise  the  Lord,  ye  that  fear  him  ; 
magnify  him,  all  ye  of  the  seed  of  Jacob; 
and  fear  him,  all  ye  seed  of  Israel. 

24  For  he  hath  not  despised  nor  abhorred 
the  low  estate  of  the  poor  ;  he  halh  not  hid 
his  face  from  him  ;  but  when  he  called  uiUo 
him,  he  heard  him. 

25  My  praise  is  of  thee  (26.)  in  the  great 
congregation  ;  my  vows  will  1  perform  in 
the  sight  oi  them  that  fear  him. 

26  The  poor  shall  eat,  and  be  satisfied  ; 
they  tluit  seek  after  the  Lord,  shall  praise 
him  :  your  heart  shall  live  for  ever. 

27  All   tlie  ends  of  the  world  (27.)  shall 

spent  all  the  venom  of  his  malice ;  Messiah  there- 
fore prayelli  for  a  manifestation  of  the  power  and 
favour  of  heaven  on  his  side,  in  a  joyful  and  glori 
ous  resurrection.  Bp.  Home. 

(25.)  The  former  part  of  the  Psalm  we  have  seen 
to  be  prophetical  of  the  passion.  The  strain  now 
changes  to  an  epinikion,  or  hymn  of  triumph,  in  the 
mouth  of  the  Redeemer,  celebrating  his  victory, 
and  its  happy  consequences.  This  verse  is  citeH 
by  the  apostle,  Heb.  ii.  11.  Bp.  Horne. 

(26.)  The  vow  of  Christ  was,  to  build  and  con- 
secrate to  Jehovah  a  spiritual  temple,  in  which  the 
spiritual  sacrifices  of  prayer  and  praise  should  be 
continually  offered.  This  vow  he  performed,  after 
his  resurrection,  by  the  hands  of  his  apostles,  and 
still  continueth  to  perforin,  by  those  of  his  minis- 
ters, carrying  on  the  work  of  edification  in  "the 
greatcongregation"ofthe  Gentile  Christian  Church. 
The  vows  of  Christ  cannot  fail  of  being  performed. 

Bp.  Horne. 

(27.)  The  great  truths  of  man's  creation  and 
fall,  with  the  promise  of  a  Redeemer  to  come,  were 
•'  forgotten"  by  the  nations,  after  their  aposlacy 
from  the  true  GoJ,  and  the  one  true  religion  ;  but 
were,  as  we  may  say,  recalled  to  their  "  remem- 
brance," by  the  sermons  of  the  apostles,  and  the 
writings  of  Moses  and  the  prophets,  translated,  and 
spread  among  them.  By  these  they  were  convert- 
ed to  the  faith,  and  now  compose  the  holy  Church 
universal  throughout  the  world  ;  being  the  glorioua 


550 


THE  PSALTER. 


Day  5. 


reine;nher  themselves,  nnd  be  turned  unto 
the  Lord  ;  and  all  the  kindreds  of  the  na- 
tions shdl  worship  before  him, 

28  For  the  kingdom  is  the  Lord's,  and  he 
is  the  Governor  amon?  the  people. 

29  All  such  as  be  fat  upon  earth  have 
eaten,  and  worshipped. 

30  All  they  that  o^o  down  into  the  dust 
shall  kneel  before  him,  and  no  man  hath 
quickened  his  own  soul. 

31  My  seed  shall  serve  him;  they  shall  be 
counted  unto  the  Lord  for  a  greneration. 

32  Thry  shall  come,  (28.)  and  the  heav- 
ens shall  declare  his  righteousness  unto  the 
people  that  shall  be  born,  whom  the  Lord 
hat  I  made. 

Psalm  23.  (29.)     Dominus  regit  me. 
THE   Lord  is  my  shepherd;    therefore 
can  I  lack  nothing. 

2  He  shall  feed  me  in  a  green  pasture, 
(30.)  and  lead  me  forth  beside  the  waters  of 
comfort. 

3  He  shall  convert  my  soul,  and  bring 

proofs  and  fruits  of  the  resurrection  of  Jesus  from 
ihe  dead.  Bp.  Home. 

(28.)  The  promised  and  expected  race  shall 
spring  forth  at  the  time  appointed,  and  proclaim 
the  "righteousness,"  which  is  of  God  by  faith,  to 
ages  and  generations  yet  unborn:  who,  hearing  of 
that  great  work,  which  the  Lord  shall  have  wrought, 
for  the  salvation  of  men,  will  thereby  be  led  to  glo- 
rify him  in  the  Church,  for  the  same,  to  the  end  of 
time.  Bp.  Home. 

(29.)  This  Psalm  was  composed  by  David,  and 
is  a  most  pathetic  expression  of  God's  abundant 
care  and  providence  towards  all  those  that  faith- 
fully dei)end  on  him :  and  hath  its  most  eminent 
completion  in  Christ,  the  great  Sheperd  and  Bish- 
op of  our  souls,  of  whom  it  is  a  prophecy.  Dr. 
Hammond.  In  it  "  the  sheep  of  God's  pasture" 
address  themselves  to  their  great  and  good  Shep- 
herd, declaring,  1,  their  acquiescence  and  confi- 
dence in  him  ;  2,  his  diligence  in  feeding  them 
with  the  food  of  eternal  life ;  3.  his  watchful  care 
in  bringing  them  back  from  the  ways  of  error,  and 
conducting  them  in  the  path  of  truth  ;  4,  his  power 
in  saving  ihem  from  death  ;  5,  his  loving  kindness 
in  vouchsafing  his  spiritual  comforts,  during  their 
pilgrimage  in  an  enemy's  country  ;  and,  6,  they 
express  their  hope  and  trust,  that  a  continuation  of 
that  loving  kindness  will  enable  them  to  pass 
through  the  vanities  and  vexations  of  time,  to  the 
blissful  glories  of  eternity.  Bp.  Horne. 

(30.)  The  loveliest  image  afforded  by  the  natu- 
ral world,  is  here  represented  to  the  imagination  ; 
that  of  a  flock  feeding  in  verdant  m°adows  and  re- 


me  forth   in  the  pwths  of  righteousness  for 
his  name's  sake. 

4  Yea,  though  I  walk  (3L)  tlirough  the 
valley  of  the  shadow  of  death,  I  will  fear  no 
evil ;  for  thon  art  with  me  ;  thy  rod  and  thy 
statf  comfort  me.  /, 

8  Thou  shalt  prepare  a  table  before  mt      ^ 
ao-ainst  them  that  trouble  me  ;    thou   hast 
anointed  my  head  with  oil,  and  my  cup  shall 
be  full. 

6  Bnt  thy  loving-kindness  and  mercy 
(32.)  shall  follow  me  all  the  days  of  my  life  ; 
and  I  will  dwell  in  the  house  of  the  Lord 
for  ever 


The  Fifth  Day. 

MORNING  PRAYER. 

Psalm  21.  (33.)     Domini  est  terra. 

THE  earth  is  the  Lord's,  and  all  that 
therein  is ;  the  compass  of  the  world,  and 
they  that  dwell  therein. 

posing,  in  quietness,  by  the  rivers  of  water,  running 
gently  through  them.  It  is  selected,  to  convey  an 
idea  of  the  provision  made  for  the  souls,  as  well  as 
bodies  of  men.  Bp.  Horne. 

(31.)  The  sheep  here  express  their  confidence 
in  the  power  of  their  Shepherd,  as  sufficient  to  de- 
fend them  against  the  last  and  most  formidable 
enemy,  death  himself  In  all  our  dangers  and  dis- 
tresses, but  chiefly  in  our  last  and  greatest  need, 
let  ''  thy  rod,"  the  sceptre  of  thy  kingdom,  O  Lord, 
protect  us,  and  thy  pastoral "  staflf"  guide  and  support 
our  steps  ;  till,  through  the  dreaded  valley,  we  pass 
to  the  heavenly  mountain,  on  which  St.  John  saw 
"  the  Lamb  standing,  with  a  great  multitude,  redeem- 
ed from  the  earth."  Rev.  xiv.  1.  4.    Bp.  Horne. 

(32.)  Experience  of  "goodness  and  mercy,"  al- 
ready so  often  vouchsafed,  begets  an  assurance  of 
their  being  continued  to  the  end  ;  for  nothing  can 
separate  us  from  the  love  of  Christ,  if  we  do  not  se- 
parate ourselves  from  it.  Thus  will  the  Lord,  our 
Saviour,  provide  for  us  on  earth,  and  conduct  us  to 
heaven  ;  where  we  shall  dwell  to  "  length  of  days," 
even  the  days  of  eternity,  "  one  fold  under  one 
Shepherd  :"  a  fold  into  which  no  enemy  enters,  and 
from  which  no  friend  departs  :  where  we  shall  rest 
from  all  our  labours,  and  see  %.  period  to  all  our  sor- 
rows ;  where  the  voice  of  prdse  and  thanksgiving 
is  heard  continually  ;  where  all  the  faithful,  from 
Adam  to  his  last-born  son,  shall  meet  together,  to 
behold  the  face  of  Jesus,  and  to  be  blessed  with  the 
vision  of  the  Almighty  ;  where  "  we  shall  hunger 
no  more,  neither  thirst  any  more,  neither  shall  the 
sun  light  on  us,  nor  any  heat..   But  the  Lamb 


Day  5. 


THE  PSALTER. 


551 


iJT^ 


2  For  he  liatli  founded  it  upon  the  seas, 
and  prepared  it  upon  the  floods. 

3  Who  slmll  ascend  into  the  hill  of  the 
Lord  ?  or  who  shall  rise  up  in  his  holy 
place  ? 

4  Even  he  that  hath  clean  hands,  and  a 
pure  heart;  and  that  hath  not  lift  up  his 
mind  into  vanity,  nor  sworn  to  deceive  his 
neighbour, 

5  He  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of  his 
salvation. 

6  This  is  the  generation  of  them  that 
seek  him  ;  even  of  them  that  seek  thy  face, 
O  Jacob. 

7  Lift  up  your  heads,  (34.)  O  ye  gates, 
and  be  ye  lift  up,  ye  everlasting  doors  ;  and 
the  King  of  glory  shall  come  in. 

8  Who  is  the  King  of  glory  ?  it  is  the 
Lord  strong  and  mighty,  even  the  Lord 
mighty  in  battle. 

9  Lift  up  your  heads,  O  ye  gates,  and  be 
ye  lift  up,  ye  everlasting  doors ;  and  the 
King  of  glory  shall  come  in. 

■which  is  in  the  midst  of  the  throne,  shall  feed  us, 
and  lead  us  to  living  fountains  of  waters."  Rev.  vii. 
16,  17.  Bp.  Horne. 

(33.)  This  is  a  Psalm  of  David,  was  composed 
by  him,  as  is  thought,  when  the  ark  was  brought 
from  the  house  of  Obed  Edom,  (2  Sam.  vi,)  and 
settled  ill  the  house  vi^hich  he  had  prepared  for  it  in 
mount  Sion:  And,  as  that  was  a  type  of  Christ's 
ascension  into  heaven,  so  is  this  Psalm  a  prophecy 
of  that  exaltation  likewise.  It  seems  to  be  a  song 
in  parts  :  and  the  latter  part  especially  is  a  beauti- 
ful instance  of  the  ancient  manner  of  singing  or 
chanting  the  Psalms  alternately. 

Dr.  Nicholls,  Travell. 
The  plan  of  this  Psalm,  according  to  the  letter 
of  it,  is  beautifully  delineated  by  Bishop  Lowth,  in 
his  xxviith  lecture.  The  ark  of  God  is  supposed  to 
be  moving,  in  a  grand  and  solemn  procession  of  the 
whole  Israelitish  nation,  towards  the  place  of  its 
future  residence,  on  mount  Sion :  (see  1  Chron. 
XV.)  On  ascending  the  mountain,  the  Psalm  is 
sung,  declaring,  1,  2.  the  sovereignty  of  Jehovah 
over  all  the  earth ;  describing,  3—6,  what  the 
character  ought  to  be  of  that  people  whom  he  had 
more  peculiarly  selected,  to  serve  him  in  the  house 
where  his  glory  was  to  dwell,  and  of  which,  7—10, 
it  was  now  about  to  take  possession.  All  this  is 
by  us  to  be  applied  to  the  Christian  Church,  and 
tbe  ascension  of  our  Lord  into  heaven  ;  for  which 
reason,  the  Psalm  is  one  of  those  appointed  to  be 
used  on  Ascension-day.  Bp.  Horne. 

(34.)  We  must  now  form  to  ourselves  an  idea  of 
the  Lord  of  glory,  after  his  resurrection  from  the 


10  Who  is  the  King  of  glory  ?  Even  the 
Lord  of  hosts,  he  is  the  King  of  glory. 

Psalm  25.  (35.)  Ad  tc,  D amine .^levavi. 

UNTO  thee,  O  Lord,  will  I  lift  up  my 
soul  ;  my  God,  1  have  put  tuy  trust  in  tiiee  ; 
O  let  me  not  be  confounded,  neither  let 
mine  enemies  triumph  over  me. 

2  For  all  they  that  hope  in  thee  shall  not 
be  ashamed  ;  but  such  as  transgress  without 
a  cause,  shall  be  put  to  confusion. 

3  Show  me  thy  ways,  O  Lord,  and  teach 
me  thy  paths. 

4  Lead  me  forth  in  thy  truth,  and  learn 
me  ;  for  thou  art  the  God  of  my  salvation : 
in  thee  hath  been  my  hope  all  the  day 
long. 

5  Call  to  remembrance,  O  Lord,  thy  ten- 
der mercies,  and  thy  loving  kindnesses, 
which  have  been  ever  of  old. 

(3  O  remember  not  the  sins  (36.)  and  of- 
fences of  my  youth  ;  but  according  to  thy 
mercy  think  thou  upon  me,  O  Lord,  for 
thy  goodness. 

dead,  rnaking  his  entry  into  the  eternal  temple  in 
heaven,  as  of  old,  by  the  symbol  of  his  presence,  he 
took  possession  of  that  figurative  and  temporary 
structure  which  once  stood  upon  the  hill  of  Sion. 
We  are  to  conceive  him  gradually  rising,  from 
mount  Olivet,  into  the  air,  taking  the  clouds  for 
his  chariot,  and  ascending  up  on  high;  while 
some  of  the  angels,  like  the  Levites  in  procession, 
attendant  on  the  triumphant  Messiah  in  the  day  of 
his  power,  demand  that  those  everlasting  gates  and 
doors,  hitherto  shut  and  barred  against  the  race  of 
Adam,  should  be  thrown  open,  for  his  admission 
into  the  realms  of  bliss.  "  Lift  up  your  heads,  O 
ye  gates;  and  be  ye  lift  up,  ye  everlasting  doors; 
and  the  King  of  glory  shall  come  in."  On  hearing 
this  voice  of  jubilee  and  exultation  from  the  earth, 
the  abode  of  misery  and  sorrow,  the  rest  of  the  an- 
gels, astonished  at  the  thought  of  a  man  claiming  a 
right  of  entrance  into  their  happy  regions,  ask  from 
within,  like  the  Levites  in  the  temple,  "Who  is 
this  King  of  glory  ?"  To  which  question  the  at- 
tendant angels  answer,  in  a  strain  of  joy  and  tri- 
umph— and  let  the  Church  of  the  redeemed  answer 
with  them — "  The  Lord,  strong  and  mighty,  the 
Lord  mighty  in  battle :"  the  Lord  Jesus,  victorious 
over  sin,  death,  and  hell.  Therefore  we  say,  and 
with  holy  transport  we  repeat  it,  "  Lift  up  your 
heads,  O  ye  gates  ;  and  be  ye  lift  up,  ye  everlast- 
ing doors;  and  the  King  of  glory  shall  come  in." 
And  if  any  ask,  "  Who  is  the  King  of  glory  ?"  to 
heaven  and  earth  we  proclaim  aloud,  "  The  Lord 
of  Hosts ;"  all-conquering  Messiah,  Head  over 
every  creature,  the  Leader  of  the  armies  of  Jeho 


552 


THE  PSALTER. 


Day  5. 


7  Gracious  and  righteous  is  the  Lord ; 
therefore  will  he  teach  sinners  in  the  way. 

8  Them  that  are  meek  shall  he  sjuide  in 
judgment ;  and  such  as  are  gentle,  them 
shall  he  learn  his  way. 

9  All  tlie  paths  of  the  Lord  are  mercy 
and  truth,  unto  such  as  keep  his  covenant 
and  his  testimonies. 

10  For  thy  names'  sake,  O  Lord,  be  mer- 
ciful unto  my  sin  ;  for  it  is  great. 

11  What  man  is  he  that  feareth  the 
Lord?  him  shall  he  teach  in  the  way  that 
he  shall  choose. 

12  His  soul  shall  dwell  at  ease,  and  his 
seed  shall  inherit  the  land. 

13  The  secret  of  the  Lord  (37.)  is  among 
them  that  fear  him,  and  he  will  show  them 
his  covenant. 

14  Mine  eyes  are  ever  looking  unto  the 
Lord  ;  for  he  shall  plucU  my  feet  out  of  the 
net.  (30.) 

15  Turn  thee  unto  me.,  and  have  mercy 
upon  me  ;  for  I  am  desolate,  and  in  misery. 

vah,  "  He  i:?  the  King  of  glory."  Even  so,  Glory- 
be  to  thee,  O  Lord  most  higli  !  Amen.  Hallelujah. 

Bp.  Horne. 

(35.)  This  Psalra,  composed  by  David,  in  some 
time  of  distress,  is  a  divine  mixture  of  prayer  for 
pardon  of  sin  and  deliverance  from  evil;  and  also 
of  meditation  on  God's  gracious  dealings  with  his 
servants.  Dr.  Hammond. 

It  is  much  the  same,  whether  we  suppose  the 
Church,  or  any  single  member  thereof,  to  be  speak- 
ing throughout  this  Psalm,  and  praying,  1,  2,  for 
help  and  protection  against  spiritual  enemies  ;  3,  4, 
for  knowledge  and  direction  in  the  way  of  godli- 
ness ;  pleading  for  this  purpose  ;  5,  6,  God's  mercies 
of  old;  7,  the  perfections  of  his  nature;  8,  9,  enu- 
merating the  qualifications  requisite  for  scholars  in 
the  divine  school ;  10,  upon  the  strength  of  these  ar- 
guments, enforcing  the  petition  for  mercy;  11 — 13, 
describing  the  blessedness  of  the  man  who  feareth 
the  Lord  ;  14 — 20,  preferring  divers  petitions  ;  and, 
21,  closing  the  whole  with  one  for  the  final  re- 
demption of  the  Israel  of  God.  Bp.  Horne. 

(36.)  Wlien  God  remembers  his  mercy,  he  for- 
gets our  sins  ;  and  when  he  forgets  our  sins,  he  re- 
members his  mercy  ;  for  what  else  is  his  mercy, 
but  the  forgiveness,  the  blotting  out,  the  non-impu- 
taiipn  of  sin  ?  Who,  that  has  lived  long  in  the 
world,  can  survey  the  time  of  his  past  life,  without 
breaking  forth  into  this  petition,  adding,  to  "the 
sins  of  his  youth,"  the  many  transgressions  of  his 
riper  years  1  Bp.  Horne. 

(37.)  The  meaning  is,  that  it  is  part  of  the  gra- 
cious decree  and  covenant  of  God,  made  in  Christ 
with  all  those  that  trulv  fear  and  serve  him,  and 


16  The  sorrows  of  my  heart  are  enlarg- 
ed :  O  bring  thou  me  out  of  my  troubles. 

17  Look  upon  my  adversity  and  misery, 
and  forgive  me  all  my  sin. 

IS  Consider  mine  enemies  how  many 
they  are ;  and  they  bear  a  tyrannous  hate 
against  me. 

19  O  keep  my  soul,  and  deliver  me  :  let 
menotbe  con  founded,  for  Ihave  put  my  trust 
in  thee. 

20  Let  perfectness  and  righteous  deahng 
wait  upon  me ;  for  my  hope  hath  been  in 
thee. 

21  Deliver  Israel,  (39.)  O  God,  out  of  all 
his  troubles. 

Psalm  26.  (40.)    Judica  me,  Domine. 

BE  thou  my  judge,  O  Lord,  (41.)  fori 
have  walked  innocelitly :  my  trust  hath 
been  also  in  the  Lord,  therefore  shall  I  not 
fall. 

2  Examine  me,  O  Lord,  (42.)  and  prove 
me  ;  tcy  out  my  reins  and  my  heart. 

endeavour  sincerely  to  do  what  he  commands, 
never  to  conceal  from  them  the  knowledge  of 
his  will,  so  far  as  their  practice  is  concerned  in  it. 

Dr.  Hammond. 

(38.)  Encouraged  to  hope  for  the  blessings  above 
mentioned,  the  lowly  suppliant  stiU  continues  to  fix 
the  eyes  of  his  understanding  on  their  proper  ob- 
ject, God  his  Saviour,  beholding  his  glory,  attend- 
ing to  his  will,  and  expecting  his  mercy.  An  un- 
fortunate dove,  whose  feet  are  taken  in  the  snare 
of  the  fowler,  is  a  fine  emblem  of  the  soul,  entan- 
gled in  the  cares  or  pleasures  of  the  world ;  from 
which  he  desires,  through  the  power  of  grace,  to 
fly  away,  and  to  be  at  rest,  wnth  her  glorified  Re- 
deemer. Bp.  Horne. 

(39.)  In  the  common  salvation  all  have  an  inter- 
est ;  and  for  that  reason,  all  should  pray  lor  it 
The  earthly  David  petitioned  for  Israel ;  the  hea- 
venly David  ever  continueth  to  intercede  for  the 
Church  ;  and  every  Christian  ought  to  become  a 
suppliant  for  his  brethren,  still  looking  and  longing 
for  that  glorious  day,  when,  by  a  joyful  resurrection 
unto  life  eternal,  God  shall  indeed  "  redeem  Israel 
out  of  all  his  troubles."  Bp.  Horne. 

(40.)  The  parly  speaking  in  this  Psalm,  whether 
we  suppose  it  to  be  the  typical,  or  the  true  David, 
the  Church,  orany  member  thereof,  lying  under  the 
false  accusations  of  calumny^  1,  2,  3,  appealeth  to 
God  in  behalf  of  injured  innocence  ;  4,  5,  disclaim- 
eth  all  connection  with  wicked  men  ;  6,  7,  8,  de- 
clareth  a  fixed  resolution  to  adhere  to  the  worship 
of  God  in  the  Church  ;  9, 10,  prayeth  to  be  delivered 
from  the  ungodly  ;  11,  again  protesteth  integrity,  and,, 
12,  determineth  to  praise  the  Lord.    Bp.  Hobne. 


Day  5. 


THE  PSALTER. 


553 


3  For  thy  loving  kintJness  is  ever  before 
mine  eyes  ;  and  I  will  walk  in  the  truth. 

4  1  have  not  dwelt  with  vain  persons  ; 
neither  will  I  have  fellowship  with  the  de- 
ceitful. 

5  1  Iiave  hated  the  congregation  of  the 
wicked ;  and  will  not  sit  among  the  un- 
godly. 

G  I  will  wash  my  hands  in  innocency, 
(4o.)  O  Lord  ;  and  so  will  I  go  to  thine 
altar. 

7  That  I  may  show  the  voice  of  thanks- 
givinof,  and  tell  of  all  thy  wondrous  works. 

8  Lord,  I  have  loved  the  habitation  (44.) 
of  thy  house,  and  the  place  where  thine 
honour  dwelleth. 

9  O  shut  not  up  my  soul  with  the  sin- 
ners, nor  my  life  with  the  bloodthirsty  ; 

10  In  whose  hands  is  wickedness,  and 
their  right  hand  is  full  of  gifts. 

11  But  as  for  me,  I  will  walk  innocently  : 
O  deliver  me,  and  be  merciful  unto  me. 

12  My  foot  standeth  right :  I  will  praise 
the  Lord  in  the  congregations. 

(41.)  We  have  here  an  appeal  to  God,  in  behalf 
of  injured  and  calumniated  innofeence.  This  was 
the  case  of  David,  with  regard  to  the  accusations 
of  Saul ;  of  Christ,  with  regard  to  those  of  the 
Jews ;  and  it  is  often  the  case  of  the  Church,  and 
of  good  men  in  the  world  ;  for  whose  use  this  Psalm 
seems  peculiarly  calculated.  Bp.  Horne. 

(42.)  A  trial  of  this  sort  might  be  desired  by  Da- 
vid, and  may  be  desired  by  men,  like  him,  conscious 
of  their  integrity,  as  to  the  particular  crimes  charg- 
ed upon  them  by  the  malice  of  their  enemies. 
Christ  alone  could  ask  such  a  trial  at  large,  as  be- 
ing equally  free  from  every  kind  and  degree  of  sin; 
and  certain  of  receiving  additional  lustre  from  the 
increasing  heat  of  the  furnace.  Bp.  Horne. 

(43.)  Instead  of  consorting  with  the  heathen, 
David  comforts  himself  with  the  future  prospect  of 
restoration  to  Jerusalem :  of  attending  the  service 
of  God  in  the  tabernacle ;  of  performing  the  legal 
abluiions,  in  token  of  innocency  thereby  signified; 
and  of  singing,  before  the  holy  altar,  psalms  of 
praise  for  his  deliverance.  Bp.  Horne. 

To  wash  the  hands  was  common  among  the 
Jews,  (Deut.  xxi.  6,)  in  any  solemn  business  of 
protestmg  innocency,  as  a  token  of  it :  so  did  Pi- 
late. Matt,  xxvii.  24.  But  it  particularly  belonged 
as  a  ceremony  preparatory  to  praying:  for  unless 
we  come  pure  to  that  work,  there  is  no  hope  to  be 
heard.  It  was  therefore  a  common  usage  among 
the  Jews,  always  to  wash  before  prayers. 

Dr.  Hammond. 

(44.)  With  what  ardent  affection  the  banished 
prophet  sighs  for  the  beauty  of  holiness  in  the 
70 


EVENING  PRAYER. 
Psalm  27.   (45.)    Dominus  ilhiminatio. 

THE  liord  is  my  light  (46.)  and  my  sal- 
vation, whom  then  shall  I  fear?  the  Lord  is 
the  strength  of  my  life,  of  whom  then  shall 
I  be  afraid  ? 

2  When  the  wicked,  even  mine  enemies 
and  my  foes,  came  upon  me  to  eat  up  my 
flesh,  they  stumbled  and  fell.  (47.) 

3  Though  an  host  of  men  were  laid 
against  me,  yet  shall  not  my  heart  be  afraid  ; 
and  though  there  rose  up  war  against  me, 
yet  will  I  put  my  trust  in  thee, 

4  One  thing  have  I  desired  (48.)  of  the 
Lord,  which  I  will  require,  even  that  I  may 
dwell  in  the  house  of  the  Lord  all  the  days 
of  my  life,  to  behold  the  fair  beauty  of  the 
Lord,  and  to  visit  his  temple. 

5  For  in  the  time  of  trouble  he  shall  hide 
me  in  his  tabernacle  ;  yea,  in  the  secret  place 
of  his  dwelling  shall  lie  hide  me,  and  set 
me  tipon  a  rock  of  stone. 

Church  !  the  most  amiable  object  on  earth,  because 
the  nearest  resemblance  of  heaven,  Avhere  is  the 
true  "  habitation  of  God's  house,  and  the  place  ot 
the  tabernacle  of  his  glory  ;"  since  of  the  heavenly 
Jerusalem  St.  John  tells  us,  that  the  "Lord  God 
Almighty  and  the  Lamb  are  the  temple."  Rev.  xxi. 
22.  Bp.  Horne. 

(45.)  This  Psalm  containeth,  1 — 3,  a  declaration 
of  trust  and  confidence  in  Jehovah,  amidst  the 
dangers  and  tumults  of  war;  4,  a  longing  desire  of 
restoration  to  the  city  and  house  of  God  ;  5,  6,  a 
triumphant  assurance  of  final  victory  and  exulta- 
tion ;  7 — 14,  earnest  prayer  for  support  and  protec- 
tion ;  15,  a  profession  of  faith,  and  its  mightv  pow- 
er and  eorafort  in  afiliction  ;  16,  an  exhortation  to 
patience.  Bp.  Horne. 

(46.)  God  is  our  "light,"  as  he  sheweth  us  the 
state  we  are  in,  and  the  enemies  we  have  to  en- 
counter ;  he  is  "  our  strength,"  as  he  enableth  us, 
by  his  grace,  to  cope  with,  and  overcome  them ; 
and  he  is  our  "  salvation,"  as  the  author  and  fin- 
isiier  of  our  deliverance  from  sin,  death,  and  satan. 
All  this  he  was  to  the  blessed  person  whom  David 
represented;  and  all  this  he  will  be  to  his  faithful 
servants.  "  If  God  "  therefore  "  be  for  u.>,  who 
can  be  against  us  ?"  Rom.  viii.  31.     Bp.  Horne. 

(47.)  The  past  time  is  often  used,  in  the  pro- 
phetical language,  to  intimate  the  certainty  of  the 
fuiure.  Faith  sees  the  foe  already  vanquished, 
and  the  prey  snatched  from  the  jaws  of  the  de- 
vouring lion.  Bp.  Horne. 

(48.)  The  victories  of  David  ended  in  his  res- 
toration to  Jerusalem,  and  the  service  of  God  :  the 


554 


THE  PSALTER. 


Day  5 


6  And  now  shall  he  lift  up  mine  head 
above  mine  enemies  round  about  me. 

7  Therefore  will  I  offer  in  his  dwelhns: 
an  oblation,  with  great  gladness:  I  will  sing 
and  speak  praises  unto  the  Lord. 

8  Hearken  unto  my  voice.  O  Lord,  when 
I  cry  unto  thee ;  have  mercy  upon  me.  and 
hear  me. 

9  ]My  heart  hatli  talked  of  th(  e,  Seek  ye 
my  face  :  Thy  face.  Lord,  will  I  seek. 

10  O  hide  not  thou  thy  face  from  me,  nor 
cast  thy  servant  away  in  displeasure. 

11  Thou  hast  been  my  succour;  leave 
me  not,  neither  forsake  me,  O  God  of  my 
salvation. 

12  When  my  father  (49.)  and  ray  mother 
forsake  me,  the  Lord  taketh  me  up. 

13  Teach  me  thy  way,  OLord,  and  lead 
me  in  the  jight  way,  because  of  mine  ene- 
mies. 

14  Deliver  me  not  over  (50.)  into  the 
will  of  mine  adversaries  :  for  there  are  false 
witnesses  risen  up  against  me,  and  such  as 
speak  wrong. 

15  I  should  utterly  have  fainted,  but  that 
I  believe  verily  to  see  the  goodness  of  the 
Lord  in  the  land  of  the  living. 

16  O  tarry  thou  the  Lord's  leisure  ;  (51.) 
be  strong,  and  he  shall  comfort  thine  heart; 
and  put  thou  thy  trust  in  the  Lord. 

victories  of  Christ  terminated  in  his  triumphant 
return  to  a  better  Jerusalem ;  and  this  ought  to  be 
the  "one  thing  desired"  by  the  Christian,  that, 
after  his  conquest  over  the  body  of  sin,  he  may 
pass  the  unnumbered  days  of  eternity  in  the  courts 
of  heaven,  contemplating  the  beauty  and  glory  of 
his  Redeemer.  Bp.  Horne. 

(49.)  A  time  will  come,  when  the  dearest  earth- 
ly friends  and  relations  can  no  longer  be  of  any 
assistance  to  us.  The  case  of  the  Church  and  of 
the  soul  is  oftentimes  compared  to  that  of  a  poor, 
helpless,  exposed  orphan.  Where  worldly  com- 
forts end,  heavenly  ones  b  gin.  See  Isa.  xlix.  15; 
Matt,  xxiii.  37.  Bp.  Horne. 

(50.)  David  had  his  enemies,  and  false  accu- 
sers; Christ  also  had  his  :  and  every  child  of  God 
hath  need  to  petition  for  deliverance  from  the  great 
enemy  of  his  salvation,  the  grand  accuser  of  the 
brethren,  who  is  ever  breathing  out  malice  and 
cruelty  against  the  body  and  members  of  Christ. 

Bp.  Horne. 

(51.)  The  person  speaking  concludes  with  an 
apostrophe  to  his  own  soul,  resulting  from  the  con- 
fidence in  God,  expressed  ver.  1 ;  from  the  desire 
and  the  hope  of  heaven,  4—13;  and  from  the 
manifold  pledges  of  the  divine  love  alnady  receiv- 
ed in  this  life,  15:  the  proper  inference  from  all 


Psalm  28.  (52.)     Ad  te,  Domine. 

UNTO  thee  will  I  cry,  O  Lord,  my 
strength  :  think  ho  scorn  of  me ;  lest,  if  thou 
make  as  though  thou  hearest  not,  I  become 
like  them  that  go  down  into  tiie  pit. 

2  Hear  the  voice  of  my  humble  petitions, 
when  I  cry  unto  thee ;  when  I  lnWd  up  my 
hands  towards  the  mercy-seat  of  thy  holy 
temple.  (53.) 

3  O  pluck  me  not  away,  neither  destroy 
me  with  the  ungodly  and  wicked  doers, 
which  speak  friendly  to  their  neighbours, 
but  imagine  mischief  in  their  hearts. 

4  Reward  them  according  to  their  deeds, 
and  according  to  the  wickedness  of  their 
own  inventions.  (54.) 

5  Recompense  them  after  the  wgrk  of 
their  hands ;  pay  them  that  they  have  de- 
served. 

6  For  they  regard  not  in  their  mind  the 
works  of  the  Lord,  nor  the  operation  of  his 
hands  ;  therefore  shall  he  break  theai  down, 
and  not  build  them  up. 

7  Praised  be  the  Lord  ;  for  he  hath  heard 
the  voice  of  my  humble  petitions. 

8  The  Lord  is  my  strength,  and  my 
shield  ;  and  my  heart  hath  trusted  in  him, 
and  I  am  helped ;  therefore  my  heart 
danceth  for  joy,  and  in  my  song  will  I 
praise  him. 

which  considerations  is  this;  that  we  should  pati- 
ently "  wait  on  the  Lord,"  till  the  few  and  evil 
days  of  our  pilgrimage  pass  away,  and  we  arrive 
at  the  mansions  prepared  for  us,  in  the  house  of 
our  heavenly  Father ;  till  our  warfare  be  accom- 
plished, and  terminate  in  the  peace  of  God ;  till 
the  storms  and  tempests  of  wintry  lime  shall  give 
place  to  the  unclouded  calm,  and  the  ever-bloom-  . 
ing  pleasures,  of  eternal  spring.  Bp.  Horne,    '^T 

(52.)  This  Psalm  seems  to  have  been  made  on 
the  same  occasion  as  the  former ;  and  is  mixed,  as 
many  others  of  his  Psalms  are,  of  hopes  and  fears, 
of  prayers  and  praises'  Poole. 

(53.)  The  "  mercy-seat "  and  the  "  oracle," 
strictly  taken,  are  the  same.  It  was  from  the 
mercy-seat  that  God  gave  his  answers.  Exod. 
XXV.  21,  22;  Numb.  vii.  89.  But  sometimes  the 
"oracle"  signifies  the  whole  place,  where  the  ark 
with  the  mercy-seat  stood.  1  Kings  vi.  19.  This 
place  is  here  called  "the  temple"  by  our  transla- 
tors, as  Psal.  v.  7,  &c.  Anon. 

(54.)  In  these  verses,  as  indeed  in  most  of  the 
imprecatory  passages,  the  imperative  and  the  fu- 
ture are  used  promiscuously  ;  "  Give  them — ren- 
der them — he  shall  destroy  them."  If,  therefore, 
the  verbs,  in  all  such  passages,  were  uniformly 
rendered  in  the  future,  every  objection  against  the 


Day  6. 


THE  PSALTER. 


9  The  Lord  is  my  strength,  and  he  is  the 
wholesome  defence  of  lijs  anointed. 

10  O  save  thy  people,  and  give  thy  bless- 
ing unto  thine  inheritance  :  feed  them,  and 
«iet  them  up  for  ever. 

Psalm  29.  (55.)  Affcrte  Domino. 

BRING  unto  the  Lord,  O  ye  mighty, 
bring  young  rams  nnto  the  Lord;  ascribe 
unto  the  Lord  worship  and  strength. 

2  Give  the  Lord  the  honour  due  unto  his 
name  ;  worship  the  Lord  with  holy  worship. 

3  It  is  the  Lord  (56.)  that  commandeth 
the  waters  ;  it  is  the  glorious  God  that  mak- 
eth  the  thunder. 

4  It  is  the  Lord  tliat  ruleth  the  sea  ;  the 
voice  of  the  Lord  is  mighty  in  operation  ; 
the  voice  of  the  Lord  is  a  glorious  voice. 

5  The  voice  of  the  Lord  breaketh  the 
cedar  trees  ;  (57.)  yea.  the  Lord  breaketh  the 
cedars  of  Libanus. 

6  He  maketh  them  also  to  skip  like  a 
calf;  Libanus  also  and  Sirion  like  a  young 
unicorn. 

7  The  voice  of  the  Lord  divideth  the 
flames  of  fire;   (5S.)  the  voice  of  the  Lord 

Scripture  imprecations  would  vanish  at  once,  and 
they  would  appear  clearly  to  be  what  they  are, 
namely,  prophecies  of  the  divine  judgments,  which 
have  been  since  executed  against  the  Jews,  and 
which  will  be  executed  against  all  the  enemies  of 
Jehovah  and  his  Christ,  whom  neither  the  "  works" 
of  creation,  nor  those  of  redemption,  can  lead  to 
repentance.  Bp.  Horne. 

(55.)  This  Psalm  seems  to  have  been  composed 
by  David  after  some  extraordinary  storm  of  thun- 
der, lightning,  and  rain,  whereby  it  is  probable 
God  had  discomfited  his  enemies,  and  enabled 
him  to  gain  an  easy  victory  over  them.  Where- 
upon he  exhorts  them  in  this  Psalm  to  submit 
to  that  glorious  Majesty,  from  whom  the  thunder 
came  ;  and  who  can  so  easily  strike  a  sudden  ter- 
ror into  the  hearts  of  his  stoutest  and  most  resolved 
opposers.  Bp.  Patrick. 

(56.)  All  nature  is  subject  to  him  :  at  his  com- 
mand the  clouds  discharge  their  treasures,  and  the 
thunder  is  his  glorious  voice.  Travell. 

(57.)  The  force  of  lightning  is  known  to  rend 
in  pieces  the  tallest  and  strongest  trees  in  a  mo- 
ment. Bp.  Horne. 

(58.)  By  the  power  of  God  the  "  flames  of  fire  " 
are  "divided"  and  sent  abroad  from  the  clouds 
upon  the  earth,  in  the  terrible  form  of  lightning, 
that  sharp  and  glittering  sword  of  the  Almighty, 
which  no  substance  can  withstand.  "The  wilder- 
ness of  Kadesh"  was  part  of  that  wilderness, 
through  which  the  Israelites  passed  in  their  way 


shaketh  the  wilderness  ;  yea,  the  Lord  shak- 
eth  the  wilderness  of  Cades. 

8  The  voice  of  the  Lord  maketh  the  hinds 
to  bring  forth  younof,  and  discoveret!i  the 
thick  bushes  :  in  his  temple  doth  every  man 
speak  of  his  honour. 

9  The  Lord  sitteth  above  the  water-flood, 
and  the  Lord  remaineth  a  King  for  ever. 

10  The  Lord  shall  give  strength  unto  his 
people  ;  (59.)  the  Lord  shall  give  his  people 
the  blessing  of  peace. 


The  Si.Tth  Day. 
MORNING  PRAYER. 

Psalm  30.  (60.)    Exaltaho  te,  Domine. 

1  WILL  magnify  thee,  O  Lord  ;  (61.)  for 
thou  hast  set  me  up,  and  not  made  my  foes 
to  triumph  over  me. 

2  O  Lord,  my  God,  I  cried  unto  thee  ; 
and  thou  hast  healed  me. 

3  Thou,  Lord,  hast  brought  my  soul  out 
of  hell :  thou  hast  kept  my  life  from  them 
that  go  down  to  the  pit. 

to  Canaan.  See  Numb.  xiii.  26.  Thunder  shak- 
eth those  wide  extended  deserts,  as  well  as  Leba- 
non and  Sirion,  mountains  of  Judea. 

Bp.  Horne. 

(59.)  From  Tehovah,  whose  power  and  majesty 
have  been  with  so  much  sublimity  displayed  in 
this  whole  Psalm,  we  are  to  expect,  through  faith 
and  prayer,  "strength  "  to  overcome  our  enemies, 
whether  giiostly  or  bodily  ;  and  also  the  blessing 
of  "  peace,"  which  must  be  the  fruit  of  victory. 
Thou,  O  Christ,  art  the  "  Mighty  God ;"  and, 
therefore,  thou  art  the  "  Prince  of  peace."  Isa.  ix.  6. 

Bp.  Horne. 

(60.)  In  this  Psalm,  or  devout  hymn,  composed 
probably  by  David,  on  his  revisiting  the  sanctuary, 
after  a  joyful  recovery  from  some  dangerous  sick- 
ness, he,  1 — 3,  returneth  thanks  for  that  event ; 
and,  4,  calleth  the  Church  to  do  so  likewise,  5, 
drawing  a  comparison  between  temporary  suffer- 
ings and  eternal  rewards.  6,  7,  He  describelh  his 
former  prosperity  succeeded  by  affliction,  with, 
8 — 11,  the  supplications  poured  forth  to  the  Al- 
mighty, in  the  day  of  his  distress  ;  and  then  re- 
turneth again,  12,  to  celebrate  his  deliverance,  and, 
13,  to  glorify  God  for  the  same.  The  Psalm  is 
finely  adapted  to  the  case  of  the  true  David,  and  of 
Christians,  his  disciples  and  followers. 

Bp.  Horne. 

(61.)  These  words,  if  originally  composed  and 
uttered  by  king  David,  on  occasion  of  some  tem- 
poral mercy,  apply,  in  a  far  more  emphaticai  and 


556 


THE  PSALTER. 


Day  3. 


4  Sing  praises  unto  the  Lord,  O  ye  saints 

of  his  ;  and  give  thanits  unto  him,  for  a  re- 
membrance of  his  hohness. 

5  For  his  wrath  endureth  but  the  twink- 
linjf  of  an  eye,  and  in  his  pleasure  is  life; 
heaviness  may  endure  for  a  night,  but  joy 
Cometh  in  the  morning. 

6  And  in  my  prosperity  1  said,  (62.)  I 
shall  never  bo  removed  ;  thou.  Lord,  of  thy 
goodness,  hast  made  my  hill  so  strong.  (63.) 

7  Thou  didst  turn  thy  face  from  me,  and 
I  was  troubled. 

8  Then  cried  I  unto  thee,  0  Lord  ;  and 
gat  me  to  my  Lord  right  humbly. 

9  What  profit  is  there  in  my  blood,  when 
I  go  dou-n  to  the  pit  ? 

10  Shall  the  dust  give  thanks  unto  thee? 
or  shall  it  declare  thy  truth? 

11  Hear,  O  Lord,  and  have  mercy  upon 
me  ;  Lord,  be  thou  my  helper. 

J  2  Thou  hast  turned  my  heaviness  into 
joy ;  thou  hast  put  off  my  sackcloth,  and 
girded  me  with  gladness  : 

13  Therefore  shall  every  good  man  sine: 
of  (hy  praise  without  ceasing:  O  my  God, 
I  will  give  thanks  unto  thee  for  ever.  (64) 

beautiful  manner,  to  the  case  of  Messiah,  suffer- 
ing and  rising  again,  as  well  as  to  that  of  his 
Church  and  people,  following  him,  both  in  his  suf- 
ferings and  resurrection  ;  when  we  shall  all  lift  up 
our  voices,  and  sing  together,  "  I  will  magnify 
thee,  O  Lord,  for  thou  hast  lifted  me  up  !  and  hast 
not  made  my  foes  to  rejoice  over  me  !" 

Bp.  Horne. 

(62.)  David,  after  his  success  against  Goliath, 
and  Christ,  upon  his  triumphant  entry  into  Jerusa- 
lem, were  hailed  by  the  acclamations  and  hosan- 
nas  of  the  people,  as  the  Christian  may  sometimes 
meet  with  the  applauses  of  the  world,  and  be  led 
to  think  himself  established  in  prosperity.  But 
other  troubles  awaited  David  ;  and  the  blessed  Je- 
sus was  nailed  to  the  cross.  Let  not  the  disciple 
expect  to  be  above  his  master;  nor,  in  the  season 
of  light  and  joy,  neglect  to  prepare  for  the  ap- 
proaching days  of  sorrow  and  darkness. 

Bp.  Horne. 

(63.)  Thou  hast  so  firmly  settled  me  in  my 
kingdom,  which  he  calls  his  mountain;  partly  be- 
cause kingdoms  are  usually  called  mountains  in- 
prophetical  language,  as  Ps.  xlvi.  3;  Is.  ii.  2;  Jer. 
li.  25;  Dan.  ii.  34,  35;  44,  45:  and  partly  jvith  re- 
spect to  mount  Sion,  where  David  built  his  royal 
palace.  Poole. 

(64.)  The  end  of  Christ's  resurrection,  of  the 
salvation  of  the  souls  of  the  faithful,  and  the  re- 
surrection of  their  bodies,  is  one  and  the  same, 
namely,  the  glory  of  God,  who  is  the  author  of 


Psalm  31.  (65.)     In  te,  Domine,  speravi. 
IN  thee,  O  Lord,  have  I  put  my  trust ; 
(66.)  let  me  never  be  put  to  confusion ;  de- 
liver me  in  thy  righteousness. 

2  Bow  down  thine  ear  to  me ;  make 
haste  to  deliver  me. 

3  And  be  thou  my  strong  rock,  and 
house  of  defence,  that  thou  mayest  save  me; 

4  For  thou  art  my  strong  rock,  and  my 
castle  :  be  thou  also  my  guide,  and  lead  me 
for  thy  name's  sake. 

5  Draw  me  out  of  the  net  that  Ihey  have 
laid  privily  for  me  ;  for  thou  art  my  strength. 

6  Into  thy  hands  (67.)  I  commend  ray 
spirit ;  for  thou  hast  redeemed  me,  O  Lord, 
thou  God  of  truth. 

7  I  have  hated  them  that  hold  of  super- 
stitious vanities,  and  my  trust  hath  been  in 
the  Lord. 

8  1  will  be  glad,  and  rejoice  in  thy  mer- 
cy ;  for  thou  hast  considered  my  trouble, 
and  hast  known  my  soul  in  adversities. 

9  Thou  hast  not  shut  me  up  into  the 
hand  of  the  enemy,  but  hast  set  my  feet  in 

a  large  room.  -" 

10  Have  mercy  upon  me,  O  Lord,  for  I 

every  kind  of  deliverance ;  whose  praise  should, 
therefore,  be  resounded  by  the  grateful  tongues  of 
the  redeemed,  from  generation  to  generation ;  as 
the  tongue  then  becometh  the  "  glory  "  of  man, 
when  it  is  employed  in  setting  forth  the  glory  of 
God.  Bp.  Horne. 

(65.)  In  this  Psalm,  ver.  6th  of  which  was  pro- 
nounced by  our  Lord,  when  expiring  on  the  cross, 
we  hear  the  true  David,  like  his  representative  of 
old,  1 — 7,  supplicating  for  deliverance;  8,  9,  re- 
joicing in  the  divine  favour  and  assistance  ;  10 — 15, 
describing  his  afflicted  and  forlorn  state ;  16 — 20, 
returning  again  to  his  prayers;  21 — 25,  celebrating 
the  mercies  of  God  to  the  children  of  Adam  ;  and, 
26,  27,  exhorting  his  saints  to  courage  and  peise- 
verance,  under  their  troubles  in  the  world. 

Bp.  Horne. 

(66.)  God  is  faithful  and  just,  to  save  those, 
who,  in  time  of  trouble  renouncing  all  dependence 
on  themselves  and  the  creature,  "put  their  trust" 
only  in  his  mercy.  His  honour  is  engaged  by  his 
promise,  not  to  let  such  be  "  ashamed  "  of  their 
confidence.  Bp.  Horne. 

(67.)  David,  in  his  distresses,  might,  by  these 
words,  express  his  resignation  .of  himself  and  his 
aflairs  into  the  hands  of  God  ;  but  it  is  certain,  that 
Christ  actually  did  expire  upon  the  cross,  with  the 
former  part  of  this  verse  in  his  mouth :  Luke 
xxiii.  46.  Nor  is  there  any  impropriety  in  the  ap- 
plication of  the  latter  part  to  him  ;  since,  as  mae, 
the  surety  and  representative  of  our  nature,  he  wss 


Day  6. 


THE  PSALTER. 


557 


am  in  trouble,  and  mine  eye  is  consumed 
for  very  heaviness  ;  yea,  my  soul  and  my 
body. 

11  For  my  life  is  waxen  old  with  heavi- 
ness, atid  my  years  with  mourning. 

12  My  stren(j;th  faileth  me,  (6S.)  because 
of  mine  iniquity,  and  niy  bones  are  con- 
sumed. 

13  I  became  a  reproof  (69.)  among  all 
mine  enemies,  but  especially  among  my 
nei^jhbours  ;  and  they  of  mine  acquaintance 
were  afraid  of  me  ;  and  they  that  did  see 
me  without,  conveyed   themselves  from  me. 

14  I  am  clean  forgotten  as  a  dead  man 
out  of  mind  ;  (70.)  I  am  become  like  a  broken 
vessel. 

15  For  I  have  heard  the  blasphemy  of  the 
multitude,  and  fear  is  on  every  side,  while 
they  conspire  together  against  me,  and  take 
their  counsel  to  take  away  my  life. 

16  But  my  hope  hath  been  in  thee,  O 
Lord  ;  I  have  said,  Thou  art  my  God. 

17  My  time  is  in  thy  hand  ;  deliver  me 
from  the  hand  of  mine  enemies,  and  from 
them  that  persecute  me. 

18  Show  thy  servant  the  light  of  thy 
countenance,  and  save  me  for  thy  mercies' 
sake. 

19  Let  me  not  be  confounded,  O  Lord, 
for  1  have  called  upon  thee  ;  let  the  ungod- 
ly be  put  to  confusion,  and  be  put  to  silence 
in  the  grave.  (71.) 

20  Let  the  lying  lips  be  put  to  silence, 
which  cruelly,  disdainfully,  and  despitefully 
speak  against  the  righteous. 

'•  redeemed"  from  the  power  of  the  enemy,  by  "  the 
God  of  truth  "  accomplishing  his  promises. 

Bp.  Horne. 

(68)  Do  we  not,  in  these  words,  hear  the  voice 
of  the  "man  of  sorrows,"  suffering  not  indeed  for 
his  own  "  iniquity,"  but  for  ours,  of  which  he  fre- 
quently, in  the  Psalms,  speaks  as  if  it  were  his 
own  1  If  sin  was  punished  in  the  innocent  Lamb 
of  God,  let  us  not  expect  that  it  should  be  unpun- 
ished in  us,  unless  we  repent :  and  let  our  punish- 
ment never  fail  to  remind  us  of  our  guilt. 

Bp.  Horne. 

(69.)  These  particulars  were  never  more  appli- 
cable to  David,  than  they  were  to  the  Son  of  Da- 
vid, when  his  acquaintance,  at  beholding  him  re- 
viled by  his  enemies,  were  terrified  from  attending 
him,  and  when  "  all  the  disciples  forsook  him,  and 
fled."  Bp.  Horne. 

(70.)  This  Avas  literally  the  case  of  Christ,  when 
laid  in  the  sepulchre,  and  esteemed  no  longer  the 
object  of  hope  by  his  friends,  or  of  fear  by  his  ene- 
mies.    That  he  should  be  so  "  forgotten  "  while 


21  O  how  plentiful  is  thy  goodne?s 
which  thou  hast  laid  up  for  them  that  fear' 
thee,  and  that  thou  hast  prepared  f)r  them 
that  put  their  trust  in  thee,  even  before  t!;e 
sons  of  men ! 

22  Thou  shalt  hide  tliem  privily  (72.)  by 
thine  own  presence  from  the  provoking  (if 
all  men  :  Thou  shalt  keep  them  secretly  in 
thy  tabernacle  from  the  strife  of  tongues. 

23  Thanks  be  to  the  Lord ;  (or  he  hath 
showed  me  marvellous  great  kindness  in  a 
strong  city. 

24  And  when  I  made  haste,  I  said,  I  am 
cast  out  of  the  sight  of  thine  eyes. 

25  Nevertheless,  thou  heardest  the  voice 
of  my  prayer,  when  I  cried  unto  thee. 

26  O  love  the  Lord,  (73.)  all  ye  his 
saints  ;  for  the  Lord  preserveth  them  tliat  are 
faithful, and  plenteously  rewardeththc  proud 
doer. 

27  Be  strong,  and  he  shall  establish  your 
heart,   ail    ye   that  put  your  trust  in  the       ^ 
Lord. 

EVENING  PRAYER. 

Psalm  32.  (74.)     Beati^  quorum. 

BLESSED  is  he  whose  unrighteousness 
is  forgiven,  and  whose  sin  is  covered.  (75  ) 

2  Blessed  is  the  man  unto  whom  the 
Lord  imputeth  no  sin,  and  in  whose  spirit 
there  is  no  guile. 

3  For  whilst  I  held  my  tongue,  (76.)  my 
bones  consumed  away  through  my  daily 
complaining. 

dead  is  less  wonderful,  than  that  this  should  have 
happened  since  his  glorious  resurrection  and  ascen- 
sion into  heaven.  Bp.  Horne. 

(71.)  Ahithophel,  for  his  treason  against  David, 
and  Judas,  for  his  treachery  against  Christ,  felt  the 
force  of  this  prophetical  impiecation,  or  prediction, 
which  will  also,  one  day,  take  its  full  effect,  in  the 
confusion  of  all  impenitent  calumniators  and  trai- 
tors. Bp.  Horne. 

(72.)  The  sense  is.  Thy  gracious  providence 
secretly  preserves  them  from  iheir  furious  persecu- 
tors ;  thou  dost  keep  them  as  safe,  as  if  they  were 
in  thy  dwelling  place,  from  the  flilse  accusations 
of  the  -wicked.  Travell. 

(73.)  The  exhortation  is  raised  from  tiie  con- 
sideration of  the  deliverance  of  Christ,  with  the 
destruction  of  his  enemies  j  which  ought  to 
strengthen  and  comfort  the  hearts  of  believers,  un- 
der all  their  afflictions  here  below;  that  so,  after 
having  suffered  courageously  with  their  Mastej, 
they  may  triumphantly  enter  into  his  joy  and  glo- 
ry. Bp.  Horne. 


558 


THE  PSALTER. 


Day  6. 


4  For  thy  hand  is  heavy  upon  me  day 
and  night,  and  my  moisture  is  hke  the 
drouglit  in  summer.* 

5  1  will  acknowledge  my  sin  {77.)  unto 
thee  ;  cuid  mine  unrighteousness  have  I  not 
hid. 

6  I  Slid,  I  will  confess  my  sins  unto  the 
Lord  ;  and  so  thou  forgavest  the  wicked- 
ness of  my  sin. 

7  For  this  shall  every  one  that  is  godly 
make  his  prayer  unto  thee,  in  a  time  when 
thou  mayest  be  found  ;  but  in  the  great 
water  floods  they  shall  not  come  nieh 
him.  (78.) 

8  Thou  art  a  place  to  hide  me  in  ;  thou 
shah  preserve  me  from  trouble  ;  thou  shalt 
compass  me  about  with  songs  of  deliver- 
ance. 

(74.)  In  this  Psalm,  which  is  the  second  of  those 
styled  penitential,  David,  as  a  model  of  true  re- 
pentance, 1,  2,  exlolleth  the  blessedness  of  those 
whose  sins  are  forgiven  them ;  3,  4,  describeth  the 
torment  endured  by  him,  before  he  confessed  his 
sin  ;  5,  6,  the  goodness  of  God  in  pardoning  it, 
when  confessed  ;  7,  he  fortelleth  that  others^  after 
his  ixample,  should  obtain  the  like  mercy  ;  8,  de- 
clareth  his  hope  and  confidence  in  his  God  ;  who, 
9.  is  introduced,  promising  wisdom  and  grace  to 
(he  penitent;  10,  11,  sinners  are  warned  against 
obstinacy  ;  and,  12,  the  righteous  exhorted  to  re- 
joice in  GoJ  their  Saviour.  Bp.  Horne. 

This  is  a  penitential  Psalm,  and  therefore  ap- 
pointed for  Ash-Wednesday.  Travell. 

(75.)  As  if  he  had  said.  All  the  felicity,  that  can 
be  attained  to,  in  this  life  or  in  another,  depends 
wholly  not  on  the  merit  of  any  man's  performances, 
but  only  on  God's  free  and  favourable  acceptance, 
his  gracious  pardon  to  our  many  frailties  and  fouler 
sins,  purchased  for  us  by  the  merit  of  the  suffer- 
ings of  the  Messiah,  given  to  the  world  in  God's 
free  promise  to  Adam  immediately  after  the  fall. 
Happy,  therefore,  O  thrice  happy  is  he,  who  is  thus 
accepted  by  God ;  whose  state  is  such  as  that  God 
approveth  him  in  Christ ;  who,  though  he  have 
sinned,  yet  upon  his  sincerity  of  humiliation,  con- 
fessing and  forsaking  all  known  sin,  and  his  impar- 
tial obedience  to  the  whole  will  of  God,  the  condi- 
tion, without  which  God's  reconciliation  cannot  be 
regained,  is  by  God  received  again  into  favour  and 
justified.     See  Rom.  iv.  7,  8.       Dr.  Hammond. 

(76.)  That  is,  with  respect  to  confession.  Be- 
fore I  made  confession  I  was  in  constant  agony  of 
mind  ;  now,  by  confessing  my  sins,  I  have  obtain- 
ed ease.  Bp.  Horsley. 

{11.)  What  is  this,  but  the  Gospel  itself?  "  If 
we  confess  our  sins,  he  is  faithful  and  just  to  for- 
give us  our  sins."  1  John  i.  9.    And  thus  it  hap- 


9  I  will  inform  thee,  and  teach  thee  in 
the  way  wherein  thou  shalt  go  ;  and  I  will 
guide  thee  with  mine  eye.  (79.) 

10  Be  ye  not  like  to  horse  (80.)  and  mule, 
which  have  no  understanding ;  wh.ose 
mouths  must  be  held  with  bit  and  bridle, 
lest  they  fall  upon  thee. 

11  Great  pi ngues  remain  for  the  ungod- 
ly ;  but  whoso  putteth  his  trust  in  tiie  Lord, 
mercy  embraceth  him  on  every  side. 

12  Be  glad,  O  ye  righteous,  (81.)  and  re- 
joice in  the  Lord  ;  and  be  joylul,  all  ye  that 
are  true  of  heart. 


0 


Psalm  33.  (82).     Exultate,jasti 

REJOICE  in  the  liOrd,  O  ye  righteous  ;  for 
it  becometh  well  tlie  just  to  be  thankful. 
2  Praise  the  Lord  with  harp  ;  sing  praises 

pened,  in  one  case,  to  David,  who  had  no  sooner 
confessed  his  sin  to  the  prophet  Nathan,  but  an  an- 
swer of  peace  was  instantly  vouchsafed;  "The 
Lord  hath  put  away  thy  sin."  2  Sam.  xii.  13. 
Were  angels  to  descend  from  heaven,  to  comfor* 
the  dejected  spirit  of  a  sinner,  they  could  say  no- 
thing more  efiectual  for  the  purpose,  than  what  is 
said  in  this  verse  of  our  Psalm.  But  practice  will 
be  the  best  comment  upon  it.  Bp.  Horne. 

(78.)  Encouraged,  by  this  example  and  declara- 
tion of  David,  to  hope  for  mercy,  on  confession  of 
sin,  it  is  here  foretold,  that  humble  penitents  shall 
be  led  to  make  their  prayer  unto  God  in  the  accep- 
table time,  and  in  the  day  of  salvation,  while  he 
"  may  be  found :"  that  so  they  may  be  forgiven, 
and  preserved  from  great  and  overwhelming  ca- 
lamities ;  from  the  fears  of  death,  and  the  terrors 
of  jud.ment.  Bp.  Hohne. 

(79.)  The  Redeemer  is  here  introduced,  returning 
an  answer  to  the  penitent's  declarations  of  his  hu- 
mility and  faith;  promising  "instruction"  in  that 
wisdom  which  every  man  wants  who  continues  in 
sin,  together  with  the  direction  of  the  Spirit  in  the 
way  of  righteousness,  and  the  superintendence  of  -^ 
his  watchful  care.  Man  cannot  prevent  evils,  be- 
cause he  cannot  forsee  them.  "Next  therefore  to  s-.^ 
the  protecting  power  of  God's  wing  is  the  securing 
prospect  of  his  eye,"  saith  Dr.  South. 

Bp.  Horne. 

(SO.)  The  person  speaking  in  the  former  verse, 
or  the  prophet  himself,  exhorts  sinners  to  repent,  at 
the  invitation  and  encouragement  afforded  them ; 
and  not  to  continue,  like  brutes,  fierce,  obstinate,  and 
senseless,  until,  like  them,  they  must  be  tamed  and 
managed  by  force,  and  the  severity  of  discipline. 

Bp.  HornE. 

(81.)  In  the  beginning  of  the  Psalm,  the  peni- 
tent, smitten  with  a  sense  of  his  wretchedness  on 
account  of  his  sins,  extolleth  the  blessedness  of  the 


pay  6. 


THE  PSALTER. 


559 


unto  hi  III  with  the  kite,  and  instrument  of 
ten  strings.  (83.) 

3  Sinof  unto  the  Lord  a  new  sono^ ;  sin^ 
praises  kistily  unto  him  with  n  good 
courage  ; 

4  For  tlie  word  of  the  Lord  is  true,  and 
all  his  works  are  faithful. 

5  He  lovetli  righteousness  and  judgment ; 
the  earth  is  full  of  the  goodness  of  the  Lord. 

6  By  the  word  of  the  Lord  were  the  hea- 
vens made,  and  all  the  hosts  of  them  by  the 
breath  of  his  mouth. 

7  He  gathereth  the  waters  (84.)  of  the 
sea  together,  as  it  were  upon  an  heap ;  and 
layeth  up  the  deep,  as  in  a  treasure-house. 
(85). 

8  Let  all  the  earth  fear  the  Lord  :  stand 
in  awe  of  him,  all  ye  that  dwell  in  the 
world  ; 

9  For  he  spake,  and  it  was  done ;  he 
commanded,  and  it  stood  fast. 

10  The  Lord  bringeth  the  counsel  of  the 
heathen  to  naught,  and  maketh  the  devices 
of  the  people  to  be  of  none  effect,  and  cast- 
eth  out  the  counsels  of  princes.  (86.) 

11  The  counsel  of  the  Lord  shall  endure 

righteous  !  he  now  again  doth  the  same,  through 
a  joyful  sense  of  his  pardon,  and  restoration  to  ihat 
happy  state.  Let  us  "rejoice,"  O  Lord  Jesus  ;  but 
let  us  rejoice  "  in  thoe,"  and  in  thy  salvation ;  so 
shall  we  rejoice  indeed  !  Bp.  Horne. 

(82.)  In  this  Psalm  the  prophet,  1 — 3,  exhorteth 
the  faithful  to  a  spiritual  and  holy  joy  in  their  God, 
whom  they  are  to  praise,  4,  5,  for  his  truth,  right- 
eousness, and  mercy  ;  6 — 9,  for  his  power,  display- 
ed in  the  works  of  creation ;  10 — 18,  for  the  wis- 
dom of  his  providence,  and  the  care  he  hath  of  his 
people.  19,  20,  The  righteous,  in  answer  to  the 
exhortation,  declare  their  joy  and  confidence  in  God 
their  Saviour,  and  21,  prefer  a  petition  for  his  mani- 
festation. Bp.  Horne. 

It  is  not  recorded  by  whom  this  Psalm  was  com- 
posed, nor  upon  what  occasion.  But  there  is  little 
question  it  was  a  pious  meditation  of  David  ;  and 
probably  upon  occasion  of  some  special  benefit  re- 
ceived from  God.  B'p.  Patrick. 

(S3.)  He  mentions  these  instruments,  because 
they  were  used  in  the  public  worship  and  praises 
of  God,  in  the  tibernacle.  Poole. 

Music,  both  vocal  and  instrumental,  is  of  emi- 
nent use  in  setting  forth  the  praises  of  God. 

Bp.  Horne. 

(84.)  Or  in  hollow  places  :  where,  though  they 
swell  much  higher  than  the  shore,  yet  they  do  not 
overrun  it,  but  are  gathered  into  a  round  gibbous 
form,  and  so  remain  constant  within  their  channel. 

Dr.  Hammond. 


for  ever,  and  the  thoughts  of  his  heart  from 
generation  to  generation. 

12  Blessed  are  the  people  whose  God  is 
the  Lord  Jehovah  ;  and  blessed  are  the  folk 
that  he  hath  chosen  to  him,  to  be  his  in- 
heritance. 

13  The  Lord  looked  down  from  heaven, 
and  beheld  all  the  children  of  men  ;  from  the 
habitation  of  his  dwelling,  he  considereth  all 
them  that  dwell  on  the  earth.  (87.) 

14  He  fashioneth  all  the  hearts  of  them, 
and  understandeth  all  their  works. 

15  There  is  no  king  that  can  be  saved 
by  the  multitude  of  an  host ;  neither  is 
any  mighty  man  delivered  by  much 
strength. 

16  A  horse  is  counted  but  a  vain  thing 
to  save  a  man  ;  neither  shall  he  deliver  any 
man  by  his  great  strength. 

17  Behold,  the  eye  of  the  Lord  (88.)  is 
upon  them  that  fear  him,  and  upon  them 
that  put  their  trust  in  his  mercy  ; 

18  To  deliver  their  soul  from  death,  and 
to  feed  them  in  the  time  of  dearth. 

19  Our  soul  hath  patiently  tarried  (89.)  for 
the  Lord  ;  for  he  is  our  help  and  our  shield. 

(85.)  Either  in  clouds  or  in  the  bowels  of  the 
earth  ;  whence  he  can  draw  them  forth,  when  he 
sees  fit.  Poole. 

(86.)  The  wisdom  of  God's  providence  is  not 
less  worthy  of  adnr.ition  than  the  power  of  his  might. 
By  this  wisdom  the  "  counsels"  of  states  and  em- 
pires are  either  directed  to  the  accomplishment  of 
the  great  counsel  of  heaven;  or,  if  they  attempt  to 
thwart  it,  are  blasted  and  "  brought  to  nothing." 
History  will  force  all,  who  read  it  with  this  view, 
to  acknowledge  thus  much.  And  with  this  view, 
indeed,  it  should  always»be  read.       Bp.  Horne. 

(87.)  All  the  men  that  are  in  the  earth,  the  in- 
habitants of  the  whole  world,  are  within  the  com- 
pass of  his  most  particular  providence  :  though  he 
reside  in  heaven  in  a  peculiar  manner,  yet  he  from 
thence  exactly  surveys  and  beholds  all  and  every 
their  actions,  and  even  most  secret  thoughts.  As 
he  is  severally  and  equally  the  Creator  of  them  all, 
and  Former  of  their  souls  as  well  as  of  their  bodies, 
so  he  is  certainly  able  to  discern  particularly  all  the 
operations  of  their  very  hearts  ;  and  is  no  idle  spec- 
tator, but  weigheth  and  judgeth  all,  and  accord- 
ingly rewards  every  man.  Dr.  Hammond. 

(88.)  The  ever- waking  eye  of  Providence,  which 
looketh  on  all,  looketh  with  favour  and  loving  kind- 
ness on  such  as  "  fear"  God  without  despondency, 
and  "  hope"  in  him  without  presumption  ;  their 
bodies  are  often  wonderfully  preserved  in  times  of 
danger  and  want ;  but,  what  is  of  far  greater  con- 
sequence, their  souls  are  saved  from  spiritual  and 


560 


THE  PSALTER. 


Day&. 


20  For  our  heart  shall  rejoice  in  him ; 
because  we  have  hoped  in  his  holy  name. 

21  Let  thy  merciful  kindness,  O  Lord, 
^^  he  upon  us,  like  as  we  do  put  our  trust  in 
■••  ^  thee. 

Psalm  34.  (90.)     Beriedicam  Domino. 

1  WILL  alway  ^ive  thanks  unto  the 
Lord  ;  his  praise  shall  ever  be  in  my  mouth. 

2  My  soul  shall  make  her  boast  in  the 
Lord  ;  the  humble  shall  hear  thereof,  and 
be  glad. 

3  O  praise  the  Lord  with  me  ;  and  let  us 
mao^nify  his  name  together. 

4  1  sought  the  Lord,  and  he  heard  me  ; 
yea,  he  delivered  me  out  of  all  my  fear. 

5  They  had  an  eye  unto  him,  and  were 
lightened;  and  their  faces  were  not  ashamed. 

6  Lo,  the  poor  crieth,  and  the  Lord  hear- 
eth  him  ;  yea,  and  saveth  him  out  of  all  his 
troubles. 

7  The  angel  of  the  Lord  (9L)  tarrieth 
round  about  them  that  fear  him,  and  deliv- 
ereth  them. 

8  O  taste,  and  see,  how  gracious  the  Lord 
is:  blessed  is  the  man  that  trusteth  in  him. 

9  O  fear  the  Lord,  ye  that  are  his  saints ; 
for  they  that  fear  him  lack  nothing. 

10  The  lions  do  lack,  and  suffer  hunger  ; 

everlasting  death,  and  nourished,  in  the  wilderness, 
with  the  bread  of  heaven.  Bp.  Horne. 

(89.)  In  answer  to  the  foregoing  exhortation,  the 
"righteous"  are  here  introduced,  declaring  their 
fixed  resolution  to  persevere  in  faith  and  patience, 
"  waiting"  for  the  coming  of  their  Lord  and  Sa- 
viour, in  whom  they  "  rejoice  with  joy  unspeakable 
and  full  of  glory,"  by  reason  of  that  humble  and 
holy  confidence  which  tljey  have  in  him. 

Bp.  Horne. 

(90.)  The  prophet,  escaped  out  of  the  hands  of 
his  enemies,  uttereth  a  song  of  praise,  in  w'ords 
•which  the  Christian  now  employeth  to  celebrate  the 
far  greater  deliverance  of  his  Saviour,  and  himself 
by  him,  from  the  power  of  more  formidable  adver- 
saries. 1 — 7,  He  calleth  his  brethren  to  rejoice 
with  him,  and  to  magnify  God  for  the  favour  and 
protection  vouchsafed  lo  his  servant,  in  time  of 
danger;  8 — 10,  he  exhorteth  others  to  taste  and  ex- 
perience tfie  goodness  of  Jehorah  to  such  as  fear 
him  ;  and  for  that  purpose,  11 — M,  instructeth  them 
i;i  the  nature  and  effects  of  divine  fear ;  after. Avhich, 
15 — 22,  h.f^  sweetly  deicanteth  on  the  certainty  of 
redemption  from  all  the  tribulations  endured  by  the 
faithful  in  this  mortal  life.  Bp.  Horne. 

(91.)  The  divine  protection  and  salvation,  vouch- 
safed to  the  faithful,  is  here  signified,  whether  we 
suppose  Uiat  by  "  the  angel  of  Jehovah,"  is  meant 


but  they  who  seek  the  Lord  shall  want  no 
manner  of  thing  that  is  good.  -^ 

11  Come,  ye  children,  (92.)  and  hearken 
unto  me  ;  I  will  teach  you  the  fear  of  the 
Lord. 

12  What  man  is  he  that  lusteth  to  live, 
and  would  fain  see  good  days  ? 

13  Keep  thy  tongue  from  evil,  and  thy 
lips,  that  they  speak  no  guile. 

14  Eschew  evil,  and  do  good  ;  seek  peace, 
and  ensue  it. 

15  The  eyes  of  the  Lord  (93.)  are  over  the 
righteous,  and  his  ears  are  open  unto  their 
prayers. 

16  The  countenance  of  the  Lord  is 
against  them  that  do  evil,  to  root  out  the  re- 
membrance of  them  from  the  earth. 

17  The  righteous  cry,  and  the  Lord 
heareth  them,  and  delivereth  them  out  of 
all  their  troubles. 

18  The  Lord  is  nigh  unto  them  that  are 
of  a  contrite  heart,  and  will  save  such  as 
be  of  an  humble  spirit. 

19  Great  are  the  troubles  (94.)  of  the 
righteous  ;  but  the  Lord  delivereth  him  out 
of  all. 

20  He  keepeth  all  his  bones,  (95.)  so  that 
not  one  of  ihem  is  broken. 

"21  But  misfortune  shall  slay  the  ungodly ; 

the  presence  of  Christ  in  the  Church  militant,  as 
of  old  in  the  camp  of  Israel;  or  the  ministration  of 
created  spirits  to  the  heirs  of  salvation,  as  in  the 
case  of  Elisha.  2  Kings  vi.  17.  Let  the  considera- 
tion of  these  invisible  guardians,  who  are  also  spec- 
tators of  our  actions,  at  once  restrain  us  from  evil, 
and  incite  us  to  good.  Bp.  Horne. 

(92.)  They  who,  by  contemplating  the  advanta- 
ges described  above,  which  attend  the  fear  of  the 
Lord,  are  become  desirous  of  obtaining  that  fear, 
must  hearken  to  their  heavenly  Father,  who  by  his 
prophet  "  speaketh  unto  them  as  unto  children,"  of- 
fering to  teach  them  the  good  and  right  way. 

Bp.  Horne. 

(93.)  The  righteous  may  be  afflicted,  like  David, 
and  like  a  greater  than  David ;  and  their  oppressors 
may,  for  a  time,  be  triumphant ;  but,  in  the  end, 
the  former  will  be  delivered  and  exalted;  the  latter 
will  either  cease  to  be  remembered,  or  they  will  be 
remembered  with  infamy.  Bp.  Horne. 

(94.)  Afflictions  all  must  suffer;  but  those  of  the 
righteous  end  in  victory  and  glory.  What  soldier 
would  not  cheerfully  undergo  the  hardships  of  a 
campaign  upon  this  condition?"  '"In  the  woild," 
saith  the  Captain  of  our  salvation,  "  ye  shall  have 
tribulation  ;  but  be  of  good  cheer,  I  have  overcome 
the  world."  John  xv.  33.  Bp.  Hor.ve. 

(95.)  Though  these  words  are  here  spoken  o 


T 


Day  7. 


THE  PSALTER. 


561 


and  they  that  hate  the  righteous  shall  be 
desolate. 

22  The  Lord  delivereth  (96.)  the  souls  of 
his  servants ;  and  all  they  that  put  their 
trust  in  him  shall  not  be  desolate. 


The  Seventh  Day. 
MORNING  PRAYER. 

Psalm  35.  (97.)     Judica  me,  Domine. 

PLEAD  thou  my  cause,  0  Lord,  with 
them  that  strive  with  me,  and  fight  thou 
against  them  that  ficrht  against  me. 

2  Lay  hand  upon  the  shield  and  buckler, 
and  stand  up  to  help  me. 

3  Bring  forth  the  spear,  and  stop  the  way 
against  them  that  persecute  me  :  say  unto 
my  soul,  I  am  thy  salvation. 

4  Let  them  be  confounded,  (98.)  and  put 
to  shame,  that  seek  after  my  soul ;  let  them 
be  turned  back,  and  brought  to  confusion, 
that  imagine  mischief  for  me. 

5  Let  them  be  as  the  dust  before  the  wind, 
and  the  angel  of  the  Lord  scattering  them. 

righteous  men  in  general,  of  whom  they  are  true  in 
a  metaphorical  sense  :  yet  they  had  a  further  mean- 
ing in  them,  being  designed  by  the  Spirit  of  God, 
which  dictated  to  David,  not  only  the  matter,  but 
the  very  words  and  expression*,  to  signify  a  great 
mystery,  that  none  of  Christ's  bones  should  be 
broken :  to  which  purpose  they  are  alleged  by  St. 
John.  Poole. 

(96.)  The  frequent  prosperity  of  the  wicked,  and 
the  troubles  of  the  righteous  in  this  world,  strike 
powerfully  upon  the  sense,  and  are,  for  that  reason, 
too  apt  to  efface  from  our  minds  the  notices  given 
us  by  faith,  of  that  future  inversion  of  circumstances 
which  is  to  take  place  after  death.  To  renew,  there- 
fore, the  impression  of  such  an  interesting  truth,  the 
redemption  of  the  afflicted  righteous  is  so  often  in- 
sisted on  in  the  course  of  this  Psalm.  Enable  us, 
O  Lord,  to  "walk by  faith,  and  not  by  sight,"  until 
we  come  to  thy  heavenly  kingdom;  where,  with 
all  thy  saints,  made  perfect  through  sufferings,  we 
shall  "  bless  and  magnify  thee  at  all  times,"  and 
thy  "praise  will  continually  be  in  our  mouth,"  for 
evermore.  Bp.  Horne. 

(97.)  This  PsaJm  is  a  complaint  of  David 
against  his  enemies,  joined  with  an  appeal  to  God, 
and  a  prayer  for  his  deliverance.  Dr.  Hammond. 
The  prophet  in  this  Psalm,  as  in  the  22d,  which  it 
resembles,  personating  Messiah,  in  his  state  of  hu- 
miliation and  suffering,  1.  3,  beseecheth  Jehovah  to 
interpose  in  his  behalf;  4.  8,  predicteth  the  confu- 
sion of  his  enemies,  and,  9,  10,  his  own  triumph  ; 
71 


6  Let  their  way  be  dark  and  slippery,  and 
let  the  angel  of  the  Lord  persecute  them. 

7  For  they  have  privily  laid  their  net 
(99.)  to  destroy  me  without  a  cause  ;  yea, 
even  without  a  cause  have  they  made  a  pji 
for  my  soul.  ll|L. 

8  Let  a  sudden  destruction  come  upon    * 
him  unawares,  and  his  net  that  he  hath  laid 
privily  catch  himself;  that  he  may  fall  into 
his  own  mischief 

9  And  my  soul  be  joyful  in  the  Lord ; 
it  shall  rej(nce  in  his  salvation. 

10  All  my  bones  shall  say,  Lord,  who  is 
like  unto  thee,  who  deliverest  the  poor  from 
him  that  is  too  strong  for  him  ;  yea,  the  poor, 
and  him  that  is  in  misery,  from  him  that 
spoileth  him? 

11  False  witnesses  did  rise  up  ;  they  (I,) 
laid  to  my  charge  things  that  I  knew  not. 

12  They  rewarded  me  evil  for  good,  to 
the  o;reat  discomfort  of  my  soul. 

13  Nevertheless,  when  they  were  sick,  I 
put  on  sackcloth,  and  humbled  my  soul  with 
fasting,  and  my  prayer  shall  turn  into  mine 
own  bosom. 

14  I  behaved  myself  as  though  it  had 

11.  16,  describeth  the  malice  of  his  persecutors 
against  him,  and  his  love  towards  them ;  17.  25, 
repeateth  his  supplications  for  deliverance,  and  en- 
largeih  upon  the  cruel  insults  he  met  with:  26,  he 
again  foretelleth  the  destruction  of  the  adversary, 
and,  27,  28,  the  exultation  of  the  faithful. 

Bp.  Horne. 
(98.)  Or,  "  they  shall  be  confounded,"  &c.  The 
consequence  of  the  Omnipotent  appearing  in  arms 
against  his  adversaries  is  here  foretold.  And  the- 
prediction  has  long  since  been  verified  in  the  "  con- 
fusion" of  Saul,  and  of  the  Jews,  as  it  will  be  final- 
ly fulfilled  in  that  of  Satan,  and  all  his  adherents, 
at  the  last  day  ;  for  the  manifestation  of  which  day 
the  Church  now  waiteth,  in  faith  and  patience. 

Bp.  Horne. 
(99.)  The  causeless  persecution  raised  against 
David  by  Saul,  and  against  our  Lord  by  the  Jews, 
reverted,  through  the  righteous  judgment  of  God, 
on  the  heads  of  the  persecutors.  The  innocent  • 
birds  escaped ;  and  they  who  set  the  toils  were 
themselves  taken  therein.  Saul  lost  the  kingdom 
which  he  thought  to  have  secured,  and  his  lif'e  alsoj 
and  the  Jews,  who  crucified  Christ,  lest  ''  the  Ro- 
mans should  take  away  their  place  and  nation," 
had  their  place  and  nation  taken  away  by  those 
Romans,  for  that  very  reason.  In  these  histories, 
all  impenitent  persecutors  of  the  faith,  the  Church, 
and  the  servants  of  God,  may  read  their  doom, 

Bp.  HoiiNE. 

(1.)  This  was  never  more  literally  true  of  Da 


562 


THE  PSALTER. 


Day! 


been  my  friend  or  my  brother  ;  I  went  heavi- 
ly, as  one  that  mourneth  for  his  motlier. 

15  But  ill  mine  adversity  they  rejoiced, 
(2.)  and  gathered  themselves  together ;  yea, 
the  very  abjects  came  together  against  me 
unawares,  making  mouths  at  me,  and  ceas- 
ed not. 

16  With  the  flatterers  were  busy  mock- 
ers, who  gnashed  upon  me  with  their  teeth. 
(3.) 

17  Lord,  how  long  wilt  thou  look  upon 
this?  O  deUver  my  soul  from  the  calami- 
ties which  tliey  bring  on  me,  and  my  dar- 
hng  from  the  lions. 

IS  So  will  I  give  thee  thanks  in  the  ijreat 
congregation  ;  I  will  praise  thee  among 
much  people. 

19  O  let  nottliem  that  are  mine  enemies 
triumph  ovex  me  ungodly  ;  neither  let  them 
wink  with  their  eyes  that  hate  me  without 
cause. 

20  And  why  /  their  communing  is  not 
for  peace  ;  but  they  imagine  deceitful  words 
against  them  that  are  quiet  in  the  land. 

21  They  gaped  upon  me  wuh  their 
mouths,  and  said.  Fie  on  thee,  fie  on  thee, 
we  saw  it  with  our  eyes. 

22  This  thou  hast  seen,  O  Lord  ;  (4.)  hold 

vid,  than  it  was  of  the  holy  Jesus,  when,  standing 
before  Pontius  Pilate,  he  received  no  other  return 
from  the  Jews,  for  all  the  gracious  words  which  he 
had  spoken  and  all  the  merciful  works  which  he 
had  done  among  them,  than  that  of  being  slander- 
ed, and  put  to  death.  Bp.  Horne. 

(2.)  When  the  blessed  Jesus  was  suffering  for 
the  sins  of  men,  he  was  insulted  by  those  men  for 
whose  sins  he  suffered.  He  gave,  not  only  his  re- 
putation to  the  revilers,  but  also  his  back  to  tlie 
"smiters,"  though  not  conscious  of  the  crimes  for 
which  they  pretended  to  punish  him. 

Bp.  Hokne. 
(3.)  However  this  might  be  true  in  the  case  of 
David,  it  certainly  had  a  literal  accomplishment 
in  the  scoffs  and  taunts  of  the  chief  priests,  and 
others,  when  Christ  was  hanging  on  the  cross, 
"  Ah,  thou  that  destroyest  the  temple,"  «fec.  "  He 
trusted  in  God,"  «&c.  "  Let  him  come  down  from 
the  cross,"  &c.  &c.  &c.  Nay,  one  of  the  thieves, 
crucified  with  him,  "  cast  the  same  in  his  teeth." 
Whosoever  considers  these  things,  will  not  be  sur- 
prised at  the  expostulation  in  the  following  verse. 

Bp.  Horne. 
(4.)  God  seeth  and  knoweth  all  things ;  yet  he 
permitteth  those,  who  love  him  best,  to  be  often 
and  long  afflicted  and  oppressed,  seeming  as  one  at 
a  "  distance,"  or  "  silent,"  or  "  asleep,"  that  is,  re- 
gardless of  what  passes.    At  such  times  we  are 


^ 


not  thy  tongue  then  ;  go  not  far  from  me,  O 
Lord. 

23  Awake,  and  stand  up  to  judge  my 
quarrels ;  avenge  thou  my  cause,  my  God 
and  my  Lord. 

24  judge  me,  O  Lord  my  God,  accord- 
ing to  thy  rigfhteousncss,  and  let  them  not 
triinnph  over  me, 

25  Let  them  not  say  in  their  hearts, 
There,  there,  so  would  we  have  it ;  neither 
let  them  say.  We  have  devoured  hiiu. 

26  Let  ttiem  he  put  to  confusion  (5.)  and 
shame  together,  that  rejoice  at  my  trouble  ; 
let  them  be  clothed    with  rebuke  and  dis-  y 
honour,  that  boast  themselves  against  me. 

27  Let  them  be  glad  (6.)  and  rejoice,  that     t 
favour  my  righteous  dealing;  yea,  let  them    '^ 
say  alway,    Blessed  be  the  Lord,  who   hath 
pleasm-e  in  the  prosperity  of  his  servant. 

28  And  as  for  my  tongue,  it  shall  be  talk- 
ing of  thy  righteousness,  and  of  thy  praise^ 
cdl  the  day  long.  < 

Psalm  36.  (7.)     Dixit  injustus. 

MY  heart  showeth  me  (8.)  the  wicked- 
ness of  the  ungodlj'',  that  there  is  no  fear  o^ 
God  before  his  eyes. 

2  For  he  flattereth   himself  iti  his  own 

not  to  remit,  but  to  double  our  diUgence  in  prayer, 
reiterating  our  cries,  "  Lord,  save  us !  we  perish  !" 
Then  will  he  "awake  and  arise,  and  rebuke  the 
winds  and  the  seas,  and  there  shall  be  a  calm." 

Bp.  Hobne. 
(5.)  The  accomplishment  of  this  prediction,  by 
the  resurrection  of  Jesus,  and  the  destruction  of 
Jerusalem,  is  well  known.  There  are  two  events 
to  come  parellel  to  those  two  which  are  past,  name- 
ly, the  resurrection  of  the  faithful,  and  the  destruc- 
tion of  the  world  ;  when  all,  who,  like  the  Jews, 
have  '■'rejoiced  in  tlie  hurt"  of  Messiah,  and  have 
"magnified  themselves  against  him,"  will,  like  the 
Jews,  be  covered  with  everlasting  ''  confusion." 

Bp.  Horne. 
(6.)  As  the  preceding  verse  foretold  the  sorrow 
of  the  enemies,  so  these  two  describe  the  joy  of 
the  friends  to  Messiah  upon  his  victory  and  exal- 
tation, which  have  been,  and  shall  continue  to  be, 
celebrated  by  the  Church  in  these  divine  hymns, 
indited  by  the  Holy  Spirit  for  that  purpose,  until 
the  songs  of  time  shall  end  in  the  hallelujahs  of 
eternity.  Bp.  Horne.         rA 

(7.)  This  Psalm  was  composed  by  David,  in 
reflection  on  himself,  and  his  own  sincerity  and 
dependence  upon  God,  during  the  time  of  his  dis- 
tress. Dr.  Hammond.  In  the  four  first  verses  of 
this  Psalm,  the  prophet  describeth  the  principles, 
the  actions,  the  conversation,  and  the  imaginations 


Day  7. 


THE  PSALTER. 


563 


sight,  until  his  abominahle  sin  be  found 
out. 

3  The  words  of  his  mouth  are  unright- 
eous and  full  of  deceit :  he  hath  left  off  to  be- 
have hiiuself  wisely,  and  to  do  orood. 

4  He  itiiao^ineth  mischief  upon  his  bed, 
and  hath  set  Iiimself  in  no  o;ood  way  ;  nei- 
ther doth  he  al)hor  any  thina^  that  is  evil. 

5  Thy  mercy,  O  Lord,  (9.)  reacheth  unto 
the  heavens,  and  thy  faithfulnsss  unto  the 
clouds. 

6  Thy  righteousness  standeth  like  the 
strong  mountains  :  thy  judgments  are  like 
the  great  deep. 

7  Thou,  Lord,  shalt  save  both  man  and 
beast :  how  excellent  is  thy  mercy,  O  God  ! 
and  the  children  of  men  shall  put  their 
trust  under  the  shadow  of  thy  wings. 

8  They  shall  be  satisfied  (10.)  with  the 
plenteonsness  of  thy  house  ;  and  thou  shalt 
give  them  drink  of  thy  pleasures,  as  out  of 
the  river. 

of  his  wicked  persecutors ;  and  from  thence  rais- 
ing his  thoughts  to  heaven,  5 — 9,  celebrateth  the 
mercy  and  loving-kindness  of  Jehovah;  for  a  con- 
tinuation of  which  to  himself  and  the  Church,  he 
fervently  prayetli,  10,  11;  and,  12,  foreseeth  the 
downfall  of  the  ungodly.  Bp.  Horne. 

(8.)  The  great  truth,  which  the  prophet  here 
declareth  himself  to  be  convinced  of,  is,  that  all 
wickedness  proceedeth  from  the  absence  of  the 
fear  of  God,"  in  the  person  who  committeth  it; 
that  fear  being  a  principle,  which,  while  it  is  pre- 
dominant in  the  man,  will  restrain  him  from  trans- 
gression. Our  laws  suppose  as  much,  when,  in 
the  form  of  indicting  a  criminal,  they  attribute  the 

1    commission  of  the  ofTence  to  his  "not having  the 
fear  of  God  before  his  eyes."  Bp.  Horne. 

(9.)  From  the  wickedness  of  the  world,  in  which 
we  live,  we  must  lift  up  our  eyes  for  help  and  com- 
fort, to  the  mercy  and  truth  of  God,  boundless, 
pure,  and  beneficial,  as  the  heavens  over  our 
heads  ;  to  his  righteousness,  fixed  and  permanent 
as  the  everlasting  hills  ;  and  to  his  judgments,  stu- 
pendous and  unfathomable  as  the  waters  of  the 
great  deep.  Truth  will  engage  mercy  to  accom- 
plish the  promised  salvation  of  the  elect ;  and 
righteousness  will  employ  judgment  in  executing 
upon  the  reprobate  the  vengeance  that  is  due. 

Bp.  Horne. 
(10.)  In  heaven  alone  the  thirst  of  an  immortal 
soul  after  happiness  can  be  satisfied.  The  river  of 
God's  pleasure  flows  from  a  "  fountain "  which 
fetcheth  not  supplies  from  without,  but  whose 
spring  is  within  itself,  and  therefore  can  never  be 
exhausted.     The  "water  of  life"  proceeds  from 

'/■  i'the  throne  of  God  and  the  Lamb :"  Rev.  xxii.  1. 


9  For  with  thee  is  the  well  of  life  ;  and  in 
thy  light  shall  we  see  light. 

10  O  continue  forth  thy  loving-kindness 
unto  them  that  know  thee,  and  thy  right- 
eousness unto  them  that  are  tnie  of  heart. 

11  O  let  not  the  foot  of  pride  come 
against  me  ;  and  let  not  the  hand  of  the  un- 
godly cast  me  down. 

12  Th^re  are  they  fallen,  (11.)  all  that 
work  wickedness  ;  they  are  cast  down,  and 
shall  not  be  able  to  stand. 

EVENING  PRAYER. 

Psalm  37.  (12.)     Noli  (Bmulari. 

FRET  not  thyself,  (13.)  because  of  the 
ungodly ;  neither  be  thou  envious  against 
the  evil  doers  : 

2  For  they  shall  soon  be  cut  down  like 
the  grass,  and  be  withered  even  as  the 
green  herb. 

3  Put  thou  thy  trust  in  the  Lord,  and  be 

"  This  is  life  eternal,  to  know  thee  the  only  true 
God,  and  Jesus  Christ  whom  thou  hast  sent :" 
John  xvii.  3.  God,  like  the  sun,  cannot  be  seen,  but 
by  the  light  which  himself  emits.       Bp.  Horne. 

(IJ.)  Faith  calleth  things  that  be  not,  as  though 
they  were  ;  it  carries  us  forward  to  the  end  of 
time ;  it  shews  us  the  Lord,  sitting  on  his  throne 
of  judgment:  the  righteous  caught  up  to  meet  him 
in  the  air,  the  world  in  flames  under  his  feet,  and 
the  empire  of  sin  fallen  to  rise  no  more. 

Bp.  Horne. 

(12.)  From  the  beginning  to  the  end  of  this 
Psalm,  the  Holy  Spirit,  by  the  prophet,  adminis- 
tereth  advice  and  consolation  to  the  Church  and  peo- 
ple of  the  Lord,  oppressed  and  afflicted  in  the  world 
by  prosperous  and  triumphant  wickedness.  Faith 
and  patience  are,  therefore,  recommended,  upon 
the  double  consideration  of  that  sure  reward  which 
awaiteth  the  righteous,  and  that  certain  punish- 
ment which  shall  be  inflicted  on  the  wicked. 
These  two  events  are  set  before  us  in  a  variety  of 
expressions,  and  under  many  lively  and  affocting 
images.  As  the  Psalm  is  rather  a  collection  of 
divine  aphorisms  on  the  same  subject,  than  a  con- 
tinued and  connected  discourse,  it  admitteth  of 
nothing  farther  in  the  way  of  argument. 

Bp.  Horne. 

(13.)  The  Holy  Spirit  here  prescribeih  a  reme- 
dy to  a  very  common,  and  no  less  dangerous  disor- 
der of  the  mind,  namely,  a  distrust  of  God's  provi- 
dence, occasioned  by  frequently  beholding  the  pros- 
perity of  the  wicked,  in  this  present  world.  He 
who  alloweth  himself  time  to  consider,  how  soon 
the  fairest  spring  must  give  place  to  a  burning 
summer,  a  blighting  autumn,  and  a  killing  winter, 


564 


THE  PSALTER. 


Day  7. 


doinafs^ood;  dwell  in  the  land,  and  verily 
thou  shall  be  fed. 

4  Delight  thou  in  the  Lord,  and  he  shall 
give  thee  thy  heart's  desire. 

5  Commit  thy  way  unto  the  Lord,  (14.) 
and  put  thy  trust  in  him,  and  he  shall  bring 
it  to  pass. 

6  He  shall  make  thy  righteousness  as 
clear  as  the  light ;  andthy  just  dealing  as  the 
noonday. 

7  Hold  thee  still  in  the  Lord,  and  abide 
patiently  upon  him  :  but  grieve  not  thyself 
at  him  whose  way  doth  prosper,  against  tlie 
man  that  doeth  after  evil  counsels. 

8  L"ave  off  from  wrath,  and  let  go  dis- 
pleasure :  fret  not  thyself,  else  shalt  thou  be 
moved  to  do  evil. 

9  Wicked  doers  shall  be  rooted  out ;  and 
they  that  patiently  abide  the  Lord,  those 
shall  inherit  the  land. 

10  Yet  a  little  while,  (15)  and  the  ungod- 
ly shall  be  clean  gone  ;  thou  shalt  look  after 
his  place,  and  he  shall  be  away, 

11  But  the  meek-spirited  shall  possess  the 
earth,  and  shall  be  refreshed  in  the  multi- 
tude of  peace. 

12  The  ungodly  seeketh  counsel  against 
the  just,  and  gnasheth  upon  him  with  his 
teeth. 

13  The  Lord  shall  laugh  him  to  scorn  ; 
for  he  hath  seen  that  his  day  is  coming. 

14  The  ungodly  have    drawn   out  the 

will  no  longer  envy,  but  pity,  the  fading  verdure  of 
the  gras«,  and  the  still  more  transient  glories  of  the 
flowers  of  the  field.  Bp.  Home. 

(14.)  Malice  and  calumny  may,  for  a  time,  over- 
shadow the  splendour  of  an  holy  character  ;  but 
the  sun  will  come  forth,  and  the  clouds  will  fly 
away.  This  was  most  eminently  true  of  the  bless- 
ed Jesus,  at  his  resurrection,  and  will  be  verified 
in  his  saints,  at  the  last  day.  The  history  of  Su- 
sannah aSbrdeth  a  remarkable  instance  of  it  in  this 
life.  "Her  heart  trusted  in  the  Lord,  and  he 
brought  forth  her  righteousness  as  the  light ;  inso- 
much that  all  the  assembly  cried  out  with  a  loud 
voice,  and  praised  God,  M'ho  saveth  them  that  trust 
m  him."     Ver.  35.  60.  Bp.  Horne. 

(15.)  The  whole  duration  of  the  world  itself  is 
but  "  a  little  while  "  in  the  sight  of  him,  whose 
hope  is  full  of  immortality.  But  the  calamities  and 
deaths  of  princes;  the  tragical  fate  of  empires, 
swept  with  the  besom  of  destruction;  the  over- 
throw of  cities,  whose  dimensions,  towers,  and 
palaces,  once  astonished  the  earth,  but  whose 
"  place  "  is  now  no  where  to  be  found  by  the  most 
curious  and  diligent  inquirer;  and  the  desolations 
of  the  chosen  city,  Jerusalem ;  all  these  are  even 


sword,  and  have  bent  their  bow,  to  cast 
down  the  poor  and  needy,  and  to  slay  such 
as  are  of  a  ri2;ht  conversation. 

15  Their  sword  shall  go  through  their 
own  heart,  and  their  bow  shall  be  broken. 

16  A  small  thinn:  that  the  righteous  hath,  is 
better  than  great  riches  of  the  ungodly  ;  (16.) 

17  F'or  the  arms  of  the  ungodly  shall  be 
broken,  and  the  Lord  upholdeth  the  right- 
eons. 

18  The  Lord  knoweth  the  days  of  the 
godly;  and  their  inheritance  shall  endure 
for  ever. 

19  They  shall  not  be  confoimded  in  the 
perilous  time;  and  in  the  days  of  dearth 
they  shall  have  enough. 

20  As  for  the  ungodly,  they  shall  perish, 
and  the  enemies  of  the  Lord  shall  consume 
as  the  fat  of  lambs  ;  yea,  even  as  the  smoke 
shall  they  consume  away. 

21  The  ungodly  borroweth,  and  payeth 
not  a^ain  ;  but  the  righteous  is  merciful  and 
liberal. 

22  Such  as  are  blessed  (17.)  of  God,  shall 
possess  the  land  ;  and  they  that  are  cursed 
of  him,  shall  be  rooted  out. 

23  The  Lord  orderelh  a  good  man's 
ofoino-,  and  maketh  his  way  acceptable  to 
(18.)  himself. 

24  Though  he  fall,  he  shall  not  be  cast 
away  ;  for  the  liOrd  upholdeth  him  with  his 
hand. 

now  sufficient  to  draw  forth  the  tear  of  commis- 
eration, and  to  extinguish  the  kindling  spark  of 
envy  in  every  considerate  mind.        Bp.  HonNE. 

(16.)  Because  he  hath  ir  with  many  great  and 
glorious  advantages  ;  with  God's  favour  and  bless- 
ings ;  with  great  serenity  and  satisfaction  of  his 
own  mind,  which  is  infinitely  more  desirable  and 
comfortable  than  all  earthly  possessions  ;  with  the 
consolations  of  God's  Spirit;  and  the  assurance  of 
everlasting  feUcity:  whilst  the  riches  of  wicked 
men  are  loaded  with  many  incumbrances,  with  the 
wrath  and  curse  of  God,  the  torment  of  their  own 
consciences,  and  the  dreadful  expectation  of  an  af- 
ter reckoning  and  of  endless  miseries.        Poole. 

(17.)  They  who  are  like  their  merciful  and  gra- 
cious Lord,  and  who,  by  their  devotion  and  charity, 
bless  him,  are  blessed  of  him  ;  they  who  are  like 
their  cruel  and  iniquitous  master,  and  who,  by  their 
ungodliness,  injustice,  and  hard-heartedness,  dis- 
honor their  Maker  and  Redeemer,  are  cursed  of 
him.  To  the  former  therefore,  it  will  be  said  at 
the  last  day  "  Come  ye  blessed,  inherit  the  king- 
dom;" to  the  latter,  "  Go  ye  cursed,  into  the  fire." 

Bp.  Horne. 

(18.)  As  men's  actions  are  conformable  to  the 


Day  8. 


THE  PSALTER. 


565 


25  1  Iiave  been  youn^,  (19.)  and  now  am 
old;  and  yet  saw  I  never  the  rio;hteons  for- 
saken, nor  his  seed  begging  their  bread. 

26  The  righteous  is  ever  merciful,  and 
Iciidftth  ;  jind  iiis  seed  is  blessed. 

27  Flee  from  evil,  and  do  the  thing  that 
is  good,  and  dwell  for  evermore. 

28  For  the  Lord  loveth  the  thing  that  is 
riolii;  he  forsaketh  not  his  that  be  godly, 

^     but  i!iey  are  preserved  for  ever, 
'  "^    29  The  unrigliteous  shall   be  punished; 
as  for   the  seed  of  the   ungodly,  it  shall  be 
rooted  out. 

30  The  righteous  shall  inherit  the  land, 
and  dwell  therein  for  ever. 

31  The  mouth  of  the  rigliteous  is  exer- 
cised in  wisdom,  and  his  tongue  will  be 
talking  of  judgment. 

32  The  law  of  his  God  is  in  his  heart, 
and  his  goings  shall  not  slide. 

33  The  ungodly  seelh  the  righteous,  and 
seeketh  occasion  to  slay  him. 

34  The  Lord  will  not  leave  him  in  his 
hand,  nor  condemn  him  wheii  he  is  judged. 

35  Hope  thou  in  the  Lord,  and  keep  his 
way,  and  he  shall  promote  thee,  that  thou 
shalt  possess  the  land  :  when  the  ungodly 
shall  perish,  thou  shalt  see  it. 

36  I  myself  have  seen  (20.)  tlie  ungodly 

will  of  God,  and  the  directions  which  he  gives  for 
the  guiding  of  them  ;  as  the  actions  of  the  just  and 
charitable  are  in  a  high  degree  ;  so  long  are  they 
most  acceptable  and  well-pleasing  to  him,  and  so 
sure  to  be  accepted  by  him.  Dr.  Hammond. 

(19.)  The  Psalmist  says  that  he  n^ver  could 
see  or  hear  of  any  example  of  a  just  and  pious  and 
virtuous  man,  that  was  eminently  charitable  and 
merciful  minded,  who  ever  brought  himself  or  his 
posterity  to  want  by  those  means. 

Dr.  Hammond. 
^^-  So  far  is  charity  from  impoverishing,  that  what 
^j^s  given  away,  like  vapo)6rs  emitted  by  the  earth, 
*  /returns  in  showers  of  blessing  unto  the  bosom  of 
the  person  who  gave  it ;  and  his  offspring  is  not 
the  worse,  but  infinitely  the  better  for  it.  "  The 
liberal  soul  shall  be  made  fat,  and  he  that  watereth 
shall  be  watered  also  himself:"  Prov.  xi.  25.  The 
bread  which  endureth,  as  well  as  that  which  per- 
isheth,  is  his;  and  the  blessings  of  time  are  crown- 
ed with  those  of  eternity.  Bp.  Horne. 

(20.)  The  great  Babylonian  monarch  had  his 
own  exaltation,  and  subsequent  degradation,  por- 
trayed to  him,  in  a  vision,  under  this  very  image, 
which  conveyeth  to  the  mind  a  most  striking  and 
affecting  idea  of  the  rise  and  fall  of  men  and  em- 
pires, which  have  now  no  existence  but  in  history. 
See  Can.  iv.  10,  11,  &c,  20,21,  &c.  Bp.  Horne. 


in  great  power,  and  flourishing  like  a  green 
bay- tree. 

37  I  went  by,  and  lo,  he  was  gone :  1 
sought  him,  but  his  place  could  nowhere 
be  found, 

38  Keep  innocency,  and  take  heed  unto 
the  thing  that  is  right ;  for  that  shall  bring 
a  man  [jeace  at  the  last. 

39  As  for  the  transgressors,  they  shall 
perish  together  :  and  the  end  of  the  ungod- 
ly is,  they  shall  be  rooted  out  at  the  lust. 

40  But  the  salvation  of  the  righteous 
cometh  of  the  Lord,  who  is  also  their 
strenjrth  in  the  time  of  trouble. 

41  And  the  Lord  shall  .stand  by  them, 
and  save  them  ;  he  shall  deliver  them  from 
the  iHiiJodly,  and  shall  save  them,  because 
they  put  their  trust  in  him. 


The  Eighth  Day. 
MORNING   PRAYER, 

Psalm  33,  (21,)     Domine,  ne  in  furore. 

PUT  me  not  to  rebuke,  (22.)  O  Lord,  in 
thine  anger ;  neither  chasten  me  in  thy 
heavy  displeasure  :  ^' 

2  For  thine  arrows  stick  fast  in  me,  and 
thy  hand  presseth  me  sore. 

(21.)  In  this  Psalm,  which  is  the  third  of  those 
styled  penitential,  the  sinner,  (v.  1,)  prayeth  to  be 
chastened  only,  and  not  destroyed;  2 — 10,  describ- 
eth  the  state  of  his  soul  under  various  images, 
chiefly  borrowed  from  bodily  diseases  and  pains; 
11,  12,  complainethof  his  friends  forsaking,  and  his 
enemies  persecuting  him;  but  13 — 15,  continueth 
patient  and  resigned,  committing  his  cause  to 
God,  whom,  16 — 22,  he  beseecheth  lo  help  him,  on 
his  confession  and  repentance.  There  are  some 
passages  in  the  latter  part  of  the  Psalm,  literally 
predictive  of  our  Lord's  passion,  and  so  understood 
by  the  best  ancient  expositors.  Bp.  Horne. 

Tiiis,  being  another  of  those  Psalms  which  are 
called  penitential,  is  therefore  applicable  to  Ash- 
Wednesday.  It  was  composed  by  David  under 
some  great  affliction  and  anguish  of  mind.  It  is 
not  certain  whether  he  here  describes  the  state  of 
his  mind  under  various  images,  chiefly  borrowed 
from  bodily  diseases  nnd  pains;  or  whether  lie 
was  actually  alliicted  with  sickness  :  very  proliabiy 
he  was  suffering  from  both.  Travail. 

(22.)  The  petition  here  preferred,  as  in  the  sixth 
Psalm,  is,  that  Jehovah  would  not  condemn  as 
a  Judge,  but  chasten  as  a  father,  for  the  amend- 
ment and  preservation  of  the  offender. 

Bp.  Horne. 

The  "  arrows"  and  the  "  hand"  of  God,  are  his 


!■ 


566 


THE  PSALTER. 


Day  8. 


3  There  is  no  health  in  my  flesli,  because 
of  tliy  displeasure  ;  neither  is  there  any  rest 
in  my  bones,  by  reason  of  my  sin  : 

4  For  my  wickednesses  are  £:one  over  my 
head,  and  arc  Hke  a  snro  burthen,  too  heavy 
for  me  to  bear. 

5  -My  wounds  stink,  (23.)  and  are  cor- 
rupt, ihrouirh  my  foolishness. 

6  [  atn  broujfht  into  so  great  trouble 
and  nnsery,  that  I  go  mourning  all  the  day 
Ion  Of : 

7  For  my  loins  are  filled  with  a  sore  dis- 
ease, and  there  is  no  whole  part  in  rny  body. 

8  I  am  feeble  and  sore  smitten  ;  I  have 
roared  for  the  very  disquietness  of  my 
heart. 

9  Lord,  thou  knovvest  all  my  desire  ;  and 
my  groaning  is  not  hid  from  thee. 

10  Mv  heart  panteth,  my  strength  hath 
failed  m;;,  and  thesigiit  of  mine  eyes  is  gone 
from  me. 

11  My  lovers  and  my  neighbours  (24.) 
did  stand  looking  upon  my  trouble,  and  my 
kinsmen  stood  afar  off. 

12  They  also  that  sought  (25.)  after  my 
life  laid  snares  for  me ;  and  they  that  went 
a]gkt  to  do  me  evil,  talked  of  wickedness, 

*     aira^imagfined  deceit  all  the  day  long. 

13  As  for  me,  1  was  like  a  deaf  man,  and 
heard  not ;  and  as  one  that  is  dumb,  who 
doth  not  open  his  mouth. 

14  I  became  even  as  a  man  that  heareth 
not,  and  in  whose  mouth  are  no  reproofs. 

judg  iients  on  sin  ;  those  iateranal  pangs  and  ter- 
rors which  pierce  the  soul,  and  those  external  af- 
flictions and  calamities  Avhich  sink  and  weigh 
down  tlie  spirits.  Bp.  Home. 

(23.)  Sin  is  the  wound  of  the  soul,  which  must 
be  washed  with  the  tears  of  repentance,  cleansed 
by  the  blood  of  Christ,  and  healed  by  the  Spirit  of 
the  Holy  One.  It  requires  great  care  and  attention, 
until  the  cure  be  completed.  Otherwise,  mortifica- 
tion and  death  ensue,  as. in  the  case  of  outward 
wounds,  if  neglected,  or  ill  managed.  See  Isa,  1. 
6 ;  Luke  x.  34.  Bp.  Home. 

(24.)  A  body  afflicted  with  a  noisome  distemper, 
and  a  soul  troubled  on  account  of  sin,  find  but  few 
friend^,  Avho  have  charity  enough  to  stay  with,  and 
to  minister  to  them.  Let  us  not  be  surprised,  or 
offended,  at  this,  when  we  see  the  righteous  Jesus, 
at  his  passion,  destitute  and  forsaken  by  all ;  as  it 
is  A\'Titten,  "  Then  all  the  disciples  forsook  him  and 
fled,"  (Matt.  xxvi.  56  ;)  "  and  all  his  acquaintance, 
and  the  women  that  followed  him  from  GaUlee, 
stood  afar  off,  beholding  these  things."  Luke 
xxiii.  59.  Bp.  Horne. 

(25.)  These  verses  describe  and  recommend  to 


15  For  in  thee,  O  Lord,  have  I  put  my 
trust ;  thou  shah  answer  for  me,  O  liOrd,  my 
God. 

16  1  have  re(]uired  that  they,  even  mine 
enemies,  should  not  triumph  over  me  ;  for 
when  my  foot  slipt,  they  rejoiced  greatly 
against  me. 

17  And  I  truly  am  set  in  the  plague,  and 
my  heaviness  is  ever  in  my  siofht  : 

IS  Fori  will  confess  my  wickedness,  and 
be  sorrv  for  my  sin. 

19  But  mine  enemies  live,  (26.)  and  are 
mighty  ;  and  they  that  hate  me  wrongfully 
are  many  in  mnnber. 

20  They  also  that  reward  evil  for  good 
are  against  me  ;  because  I  follow  the  thing 
that  good  is. 

21  Forsake  ine  not,  O  Lord,  my  God  ; 
be  not  thou  far  from  me. 

22  Haste  thee  to  help  me,  O  Lord,  God 
of  my  salvation.  .,> 

Psalm  39.  (27.)     Dixi,  Ciistodiam. 

1  SAID,  Twill  take  heed  (28.)  to  my 
ways,  that  I  offend  not  in  my  tongue. 

2  I  will  keep  my  mouth  as  it  were  with 
a  bridle,  while  the  ungodly  is  in  my  sight, 

3  I  held  my  tongue,  and  spake  nothing : 
I  kept  silence,  yea,  even  from  good  words  ; 
but  it  was  pain  and  grief  to  me. 

4  My  heart  was  hot  within  me  :  and 
while  I  was  thus  musing  the  fire  kindled, 
and  at  the  last  I  spake  with  my  tongue : 


our  imitation  the  behaviour  of  David,  and  of  a 
greater  than  David,  when  under  persecution  ;  the 
former  from  Absalom,  Ahithophel,  Shimei,  &c. ; 
the  latter  from  the  chief  priests  and  elders,  Judas, 
and  the  Jews.  Bp.  Hobne. 

(26)  These  words,  joined  Avith  the  preceding, 
are  applicable  to  the  distress  of  David,  and  the 
prosperity  of  his  adversaries ;  to  the  sufferings  of 
Christ,  and  the  triumph  of  the  Jews  ;  to  the  aflSic- 
tions  of  the  Church,  and  the  gaiet)^  of  the  world  ; 
to  the  weakness  of  faith,  and  the  strength  of  nature. 
The  result  of  all  is  this,  that  salvation  cometh  of: 
God  only,  and  is  lo  be  implored  in  the  following 
words,  which  conclude  the  Psalm  :  "  Forsake  me 
not,  O  Lord  ;  O  my  God,  be  not  far  from  me. 
Make  haste  to  help  me,  O  Lord  God  of  my  salva-  / 
tion."  Bp.  Horne. 

(27.)  The  prophet  in  a  state  of  distress  and 
persecution  determineth,  1 — 4,  to  be  watchful  and  , 
silent,  as  our  blessed  Lord  also  was,  before  his  / 
enemies.  -5,  He  prayeth  for  a  due  sense  of  the 
shortness  of  human  life ;  and  after  meditating,  6,  7, 
on  that  subject,  fixeth  all  his  faith  and  hope  in 
God,  8,  whom  he  entrcateth,  but  with  submission 


Dap  8. 


THE  PSALTER. 


567 


5  liOrd,  let  me  know  my  end,  and  the 
number  of  my  days,  that  I  may  be  certified 
how  lonor  I  have  to  live. 

6  Behold,  thou  hast  made  my  days  (29.) 
as  it  were  a  span  lonof,  and  mine  age  is  even 
as  nothing  in  respect  of  thee  ;  and  verily 
every  man  living  is  altogether  vanity: 

X7  For   man  walket  i   in  a  vain  shadow, 
and  disqnieteth  himself  in  vain  ;  he  heapetii 
up  riches,  and  cannot  tell  who  shall  gather 
^/  them. 
/       8  And    now,  Lord,  what  is  my    hope? 
(31 )  Truly  my  hope  is  even  in  thee. 

9  Deliver  me  from  all  mine  oiFences,  and 
make  me  not  a  rebuke  unto  tlie  foolish. 

lU  I  become  dumb,  (32.)  and  opened  not 
my  mouth  ;  for  it  was  thy  doing. 

11  Take  thy  plague  away  from  me  :  I  am 
even  consumed  by  the  means  of  thy  heavy 
hand. 


to  his  will,  9 — 11,  for  the  remission  of  sin,  and 
alleviation  of  misery.  12,  From  a  view  of  the 
human  body  wearing  away  by  sickness,  he  break- 
eth  out,  13 — 15,  into  a  most  fervent  and  affectionate 
prayer,  which  ought  to  be  continually  in  the  mouth 
of  the  Christian  upon  earth.  This  Psalm  is,  with 
the  utmost  propriety,  appointed  by  the  Church  to 
be  used  at  the  burial  ol'  the  dead,  as  a  funeral  is 
indeed  the  best  comment  upon  it.      Bp.  Hohne. 

(28.)  The  Psalm  begins  abruptly  with  the  result 
of  a  meditation  on  the  narrow,  slippery,  and  dan- 
gerous paths  of  life;  the  more  especially  on  the 
extreme  difficulty  of  restraining  the  tongue,  amidst 
the  continual  temptations  and  provocations  of  the 
adversary.  In  these  circumstances,  "  watchfulness" 
and  "  silence"  are  resolved  on,  as  the  only  means 
of  security.  Let  us  behold  the  Lamb  of  God,  as  our 
great  pattern  and  example  herein.      Bp.  Home. 

(29.)  The  age  of  man,  or  that  of  the  world,  is 
but  a  "  span"  in  dimension,  a  moment  in  duration  ; 
nay,  it  is  less  than  both ;  it  is  "  nothing,"  if  com- 
pared Avith  the  unmeasurable  extent,  and  the  un- 
numbered days,  of  eternity  :  every  hour,  from  that 
of  our  birth,  brings  us  so  much  nearer  to  our  death : 
nor  can  we  continue,  for  a  second  of  time,  in  one 
stay.  "  Behold,"  then,  O  Lord,  the  "  vanity"  of 
man  ;  and  be  so  merciful  unto  him,  as  to  open  his 
eyes,  that  he  may  behold  it  himself! 

Bp.  Horne. 

(30.)  This  world  is,  to  the  other,  as  a  "  shadow" 
to  the  substance  ;  nay,  temporal  life,  health,  riches, 
honours,  and  pleasures,  can  hardly  be  called 
shadows  of  those  which  are  eternal,  in  point  of 
resemblance  ;  though,  for  their  illusive  and  fleeting 
nature,  they  are  shadows  indeed.  The  mortal 
state  of  man  is  compounded  of  light  and  darkness  ; 
seeming  to  be  something,  when  really  it  is  nothing ; 


12  When  thou  vviih  rebukes  dost  chasten 
man  for  sin,  thou  makest  his  beauty  to  con^ 
sume  away,  Hke  as  it  were  a  moth  fretting  a 
garment  :  every  man  ti)erefore  is  but  vanity. 

13  Hear  my  prayer,  O  Lord  ;  (33.)  and 
witir  thine  ears  consider  my  calling  ;  hold 
not  thy  peace  at  my  tears. 

14  For  I  am  a  stranger  with  thee,  and  a 
sojourner,  as  all  my  fathers  were. 

1.5  O  spare  me  a  little,  tliat  I  may  recover 
my  strength,  before  I  go  hence,  and  be  no 
more  seen.  (34.) 

Psalm  40.  (35.)    E.rpectans  expectavi. 

1  WAITED  patiently  (4(i.)  for  the  Lord, 
and  he  inclined  unto  me,  and  heaid  my  call- 
ing. 

2  He  brought  me  also  out  of  the  horrible 
pit,  out  of  the  mire  and  clay,  and  set  my  fcet 
upon  the  rock,  and  ordered  my  goings. 

always  altering,  and  ending  on  a  sudden  ;  nearest 
to  disappearing,  when  at  full  length ;  sure  to  con- 
tinue no  longer  than  while  the  sun  is  above  the 
horizon ;  but  liable  to  vanish,  at  the  interposition 
of  a  cloud  ;  and  when  it  is  gone,  leaving  no  track 
behind  it.  The  fate  of  riches  heaped  up  by  njiscrs, 
with  unutterable  care  and  anxiety,  may  convince  ^ 
us,  how  "  vainly"  men  are  "  disquieted  I"         '   " 

Bp.  Horne. 

(31.)  The  soul,  that  hath  a  true  sense  of  the 
vanity  of  the  creature,  will  at  once  fix  her  thoughts 
and  affections  on  the  Creator.  Bp.  Horne. 

(32.)  Whatever  materials  compose  the  rod  of 
affliction,  and  from  whatsoever  quarter  the  stroke 
cometh,  let  us  remember,  that  the  rod  is  grasped, 
and  the  stroke  is  inflicted,  by  the  hand  of  our 
heavenly  Father.  To  revenge  ourselves  on  the 
instrument  is  folly  ;  to  murmur  against  the  agent, 
is  something  worse.  Bp.  Horne. 

(33.)  Meditation  should  terminate  in  devotion  ; 
and  meditation  on  human  vanity  and  misery,  if 
indulged  as  it  deserves  to  be,  certainly  will  do  so  ; 
it  will  bring  us  to  our  "  prayers,"  our  "  cries,"  and 
our  "  tears ;"  and  teach  us  to  address  the  throne  of 
grace,  as  poor  pilgrims  in  a  strange  land,  who  have 
here  no  abiding  city,  but  are  soon  to  strike  our 
sents,  and  be  gone  for  ever.  Bp.  Horne. 

(34.)  Most  fervently  and  affectionately,  therefore, 
ought  the  Christian  pilgrim  to  pray,  that  God 
would  spare  his  life,  and  respite  the  awful  sentence, 
until  all  that  hath  been  decayed,  through  the  frailty 
of  nature,  be  renewed  by  the  power  of  grace  ;  that 
his  perfect  reconciliation  with  the  Almighty  may 
be  accomplished,  and  his  plenary  pardon  scaled  in 
heaven,  before  he  taketh  his  last  farewell  of  the 
world,  and  ceaseth  to  have  an  existence  in  these 
regions  of  vanity  and  sorrow.  Bp.  Horne. 


568 


THE  PSALTER. 


Day  8. 


3  And  he  hath  put  a  new  song  in  my 
mouth,  even  a  thanksgivincr  unto  our   God. 

4  Many  shall  see  it,  and  fear,  and  shall 
put  their  trust  in  the  Lord. 

5  Blessed  is  the  man  that  hath  set  his 
hope  in  the  Lord,  and  turned  not  unto  the 
proud,  and  to  sucli  as  ^o  about  with  hes. 

6  O  Lord,  my  God,  great  are  the  won- 
drous works  which  thou  hast  done  ;  Uke  as 
be  also  thy  tiioughts,  which  are  to  us-ward  ; 
and  yet  there  is  no  man  that  ordereth  them 
unto  tliee. 

7  If  I  s'lould  declare  them,  and  speak  of 
them,  ihey  should  be  more  than  I  am  able 
to  express. 

8  Sacrifice  and  meat-offering  (37.)  thou 
wouldest  not,  but  mine  ears  hast  thou 
opened. 

9  Burnt-offerings  and  sacrific  ;  for  sin  hast 
thou  not  required :  then  said  I,  Lo,  I  come. 

10  In  the  volume  of  the  book  it  is  written 

(35  )  It  is  plain,  from  ver.  8—10,  of  this  Psalm, 
compared  with  Heb.  x.  5,  that  the  prophet  is  speali- 
ing  in  the  character  of  Christ,  who,  1 — 7,  cele- 
brateth  the  deliverance  wrought  for  his  mystical 
body,  the  Church,  by  his  resurrection  from  the 
y  grave,  efiecting  that  of  his  members  from  the  guilt 
and  dominion  of  sin ;  for  the  abolition  of  which  he 
declareth,  8 — 10,  the  inefBcacy  of  the  legal  sacri- 
fices, and  mentioneth  his  own  inclination  to  do  the 
will  of  his  Father,  and,  11 — 13,  to  preach  righteous- 
ness to  the  world.  14 — 16,  He  representeth  him- 
self as  praying,  while  under  his  sufiferings,  for  his 
own  and  his  people's  salvation  ;  he  foretelleth,  17, 
18,  the  confusion  and  desolation  of  his  enemies, 
and,  19,  the  joy  and  thankfulness  of  his  disciples 
and  servants ;  for  the  speedy  accomplishment  of 
which,  20,  21,  he  preferreth  a  petition. 

Bp.  Horne. 
The  8th,  9th,  and  lOtli  verses  of  this  Psalm,  be- 
ing quoted  in  the  10th  chapter  of  St.  Paul's  Epis- 
tle to  the  Hebrews,  prove  that  they  are  a  direct 
prophecy  of  Jesus  Christ,  who  only  could  fulfil  the 
will  of  God  completely,  and  who  came  into  the 
world  for  that  very  end,  as  well  as  to  declare  his 
righteousness  to  the  great  congregation  of  the 
whole  wodd.  This  application  of  the  Psalm  makes 
it  highly  suitable  to  Good  Friday.  Travell. 

(36.)  In  this  verse  we  hear  the  voice  of  the 
meek  Lamb  of  God,  who,  though  never  sorrow 
was  like  unto  his  sorrow,  "  waited  patiently,"  till 
the  time  appointed  by  the  Father  came,  when  that 
stn^row  should  be  turned  into  joy.  Let  not  his  dis- 
ciples expect  to  "inherit  the  promises,"  otherwise 
than  "  through  faith  and  patience."  Four  thousand 
years,  the  Church,  under  the  patrinrchs,  the  law, 
and  the  prophets,  waited  for  the   first  advent  of 


of  me,  that  1  should  fulfil  thy  will,  O  my 
God  :  I  am  content  lo  do  it ;  yea,  thy  law 
is  within  my  heart. 

11  I  have  declared  tliy  righteousness  in 
the  great  c.ongregittion  :  (38.)  lo,  I  will  not 
refrain  my  lips,  O  Lord,  and  that  thou 
knowest. 

12  1  have  not  hid  thy  righteousness  with- 
in my  heart  ;  my  talk  hath  been  of  thy 
trutli,  and  of  thy  salvation. 

13  I  have  not  kept  back  thy  loving  mer- 
cy and  truth  from  tlie  great  consregation. 

14  Withdraw  not  thou  thy  mercy  from 
me,  O  Lord  ;  let  thy  loving-kindness  and  thy 
truth  alway  preserve  me. 

15  For  innumerable  troubles  (39.)  are 
come  about  me  ;  my  sins  have  tnken  such 
hold  upon  me,  that  I  am  not  able  to  look 
up  ;  yea,  they  are  more  in  number  than  the 
hairs  of  my  head,  and  my  heart  hath  failed 
me. 

Messiah  ;  and,  seventeen  hundred  years,  the 
Church,  under  the  Gospel,  hath  waited  for  the 
second.  Jehovah,  who  inclined  himself  to  the 
prayers  of  the  former,  will  also  hear  the  cries  of  the 
latter.  Be.  Horne. 

(37.)  These  words,  as  the  apostle  informt  th  us, 
(Heb.  X.  5,)  are  spoken  by  Christ,  in  his  own  per- 
son. In  them  he  proclaims  the  inefficacy  of  the 
legal  sacrifices  to  take  away  sin,  and  the  divine 
disapprobation  of  such  sacrifices,  when  relied  on 
for  that  purpose.  He  sets  forth  his  own  readiness 
to  do,  and  to  suffer,  the  will  of  the  Father,  implied 
in  the  Psalm  by  the  words,  "  mine  ears  hast  thou 
opened  ;"  but  more  plainly  expressed  in  the  apos- 
tle's citation,  by  the  paraphrase,  "a  body  hast  thou 
prepared  me."  He  refers  to  the  predictions  con- 
cerning Messiah,  in  the  Scriptures  of  the  Old 
Testament,  which  is  here  styled,  "  the  volume,  or 
roll,  of  the  book."  He  declares  the  pleasure  he  had 
in  duing  the  Father's  will,  or  in  accomplishing  the 
law  ;  which  had  taken  possession  of  all  his  powers 
and  faculties  ;  having  been  admitted  by  the  under- 
standing, retained  in  the  memory,  and  rendered 
operative  in  the  will."  "I  delight  to  do  thy  will, 
O  my  God  ;  yea,  thy  law  is  within  my  heart." 

Bp.  Horne. 

(38.)  "The  great  congregation:"  that  is,  the 
congregation  of  the  universal  Church,  collected  from 
the  general  mass  of  the  whole  human  race,  in  op- 
position to  the  particular  congregation  of  the  Jew- 
ish people.  Bp.  Horsley.  As  the  preceding  ver- 
ses described  the  priestly  office  of  our  Lord,  in  the 
execution  of  which  he  oflVrcd  himself,  and  his  all- 
perfect  obedience,  for  us  ;  so.  in  the  passage  now 
before  us,  he  declares  himsilf  to  have  acted  up  to 
the  prophetical  part  of  his  character,  by  "preach- 


DayS. 


THE  PSALTER. 


569 


16  O  Lord,  let  it  be  thy  pleasure  to  de- 
liver me ;  make  haste,  O  Lord,  to  help  me. 

17  Let  them  be  ashamed,  (40.)  and  con- 
founded together,  tliat  seek  after  my  soul  to 
destroy  it;  let  them  be  driven  backward, 
and  put  to  rebuke,  that  wish  ine  evil. 

18  Let  them  be  desolate,  and  rewarded 
with  shanip,  that  say  unto  me,  Fie  upon 
thee,  fie  upon  thee. 

19  Let  all  those  that  seek  thee,  be  joyful 
and  glad  in  thee  ;  and  let  such  as  love  thy 
salvation,  say  alway.  The  Lord  he  praised. 

20  As  fir  me,  I  am  poor  and  needy  ;  (41.) 
but  the  Lord  carelh  for  me. 

21  Thou  art  my  helper  and  redeemer; 
make  no  long  tarrying,  O  my  God. 

EVENING  PRAYER.       ^^ 

Psalm  11.  (42.)     Beatus  qui  intelligit. 
BLESSED  is  he  that  considereth  (43.) 

iiig"  the  doctrines  of  truth,  righteousness,  and   sal- 
vation,  to  the   people,   without    concealing   aught 

/Q      through  negligence,  fear,  or  favour.    Bp.  Hume. 
\  (39.)  Since  "  God  laid  upon  him  the  iniquities 

/  of  U3  all,"  therefore  the  Messiah,  when  he  is  perse- 
cuted in  the  psalms,  calls  those  iniquities  his  own, 
of  which  he  bore  the  punish'.Tient.    Bp.  Horsley. 

(40.)  The  shame,  confusion,  and  desolation  to  be 
brought  on  the  Jews  by  the  resurrection,  exaltation, 
and  power  of  him  whose  blood  they  thirsted  after, 
and  whom  they  mocked  and  insulted  when  in  his 
last  a.:onies  on  the  cross,  are  here  foretold  ;  and  the 
prophecy  hath  been  punctually  fulfilled.  But  a 
more  horrible  confusion  and  desolation  awaiteth 
thim,  and  all  other  impenitent  sinners,  at  the  future 
revelation  of  the  righteous  judgment  of  God  ;  when 
vengeance  must  destroy  those,  whom  mercy  can- 
not reclaim.  And,  to  this  ultimate  issue  of  things, 
the  Church  directeth  her  views.  Bp.  Horne. 

(41.)  We  may  apply  to  this  verse  the  remark  of 
Bp.  Horne  on  the  ISlh  ;  and  consider  our  Lord 
"  as  still  suffering  in  his  body  mystical,  the  Church." 
Under  the  sense  of  these  sufferings  he  comforts 
himself  with  the  reflection,  that  Jehovah  is  not  un- 
mindful of  him,  and  [rays  that  he  would  not  delay 
to  complete  the   deliverance   and  triumph  of   the 

'~-'yr   Church.  Bp.  Horsley. 

^  (42.)  This  Psalm,  which  was  composed  by  Da- 
vid, sets  forth  the  present  reward  of  merciful  mind- 
ed men  in  this  life  ;  and  from  thence  ascendeth  to 
the  assured  mercies  of  God  to  his  faithful  servants 
that  stand  in  need  of  them.  Dr.  Hammond. 

The  application  nrode  of  the  9th  verse  of  this 
Psalm,  (John  xiii.  18,)  sh^welh,  that  the  prophet 
is  speaking  in  the  person  of  Messiah.  1 — 3,  He 
declareth  the  blessedness  of  the  man  that  consider- 

72 


the  poor  and  needy ;  the  Lord  shall  deliver 
him  in  the  time  of  trouble. 

2  The  Lord  preserve  him,  and  keep  him 
alive,  that  he  may  be  blessed  upon  earth  ; 
and  deliver  not  thou  him  into  the  will  of  his 
enemies. 

3  The  Lord  comfort  him  when  he  lieth 
sick  upon  his  bed  ;  make  thou  all  his  bi,d  in 
his  sickness.  (44.) 

4  I  said.  Lord,  be  merciful  unto  me  ;  heal 
my  soul,  lor  I  have  sinned  against  thee. 

.5  Mine  enemies  speak  evil  of  me  :  When 
shall  he  die,  and  his  name  perish?  (45.) 

6  And  if  he  come  to  see  me,  (46.)  he 
speakefh  vanity,  and  his  heart  conceiveth 
falsehood  within  himself;  and  when  he 
Cometh  forth,  he  telleth  it. 

7  All  mine  enemies  whisper  together 
against  me,  even  against  me  do  they  imagine 
this  evil. 

8  Let  the  sentence  of  guiltiness  proceed 

eth  the  poor ;  4,  he  prayeth  for  mercy  and  fav6ar ; 
5 — 9,  describeth  the  behaviour  of  his  adversaries, 
and  of  one  person  in  particular;  10,  petitioneth  for 
deliverance;  11,  12,  rejoiceth  in  hope;  and,  13, 
breaketh  out  into  thanksgiving.  Bp.  Horne. 

(43.)  As  Christ  considered  us,  in  our  state  of 
poverty,  so  ought  we  most  attentively  to  consider 
him,  in  his;  to  consider  what  he  suffered  in  his 
own  person  ;  to  discern  him  suffering  in  his 
poor  afflicted  members  ;  and  to  extend  to  them  the 
mercy  which  he  extended  to  us.  He,  who  was 
"  blessed"  of  Jehovah,  and  "delivered  in  the  evil 
day,"  by  a  glorious  resurrection,  will  "bless"  and 
"  deliver"  in  like  manner,  such  as,  for  his  sake,  love 
and  relieve  their  brethren.  Bp.  Hohne. 

(44.)  An  exemption  from  sorrow  and  sickness  is 
not  promised  to  the  children  of  God  ;  but  strength 
and  comfort  are  given  unto  them,  from  above,  to 
support  and  carry  them  through  their  trials;  and 
they  who,  in  the  days  of  their  health,  have,  by  their 
alms,  given  rest  to  the  bodies,  or,  by  their  counsels, 
restored  peace  to  the  consciences,  of  others,  shall 
have  the  bed  of  pain  made  easy  under  them,  by  the 
hand  of  their  heavenly  Father.  Bp.  Horne. 

(45.)  Here  we  may  undoubtedly  consider  the 
poor  and  lowly  Jesus,  in  the  day  of  his  humiliation, 
when  he  was  daily  and  hourly  calumniated  by  his 
adversaries;  when,  restless  and  impatient  at  be- 
holding him  still  alive,  they  said,  "  What  do  we, 
for  this  man  doeth  many  miracles  ?  If  we  let  him 
thus  alone,  all  men  will  believe  on  him.  Perceive 
ye  how  ye  prevail  nothing?  Behold,  the  world 
has  gone  after  him ;"  John  xi.  47 ;  xii.  19 :  and 
when,  grown  more  furious  and  clamorous,  they 
cried,  "  Away  with  him,  away  with  him,  crucify 
him,  crucify   him."    How  many,  with  the  .same 


570 


THE  PSALTER. 


DayH. 


agfainst  him,  and  now  that  he  lieth,  let  him 
rise  up  no  more. 

9  Ye.T,  even  mine  own  familiar  friend 
(47.)  whom  I  trusted,  who  did  also  eat  of 
my  bread,  hath  laid  i^reat  wait  for  me. 

10  But  be  thou  niercirul  luito  me,  O  Lord  ; 
raise  thou  me  upaL^'^in,  and  I  shall  reward 
them.  ( 18.) 

n  By  this  I  know  thou  favourest  me, 
(49.)  that  mine  enemy  doth  not  triumph 
against  me. 
"  12  And  when  I  am  in  my  health,  thou 
upholdest  me,  and  shall  set  me  before  thy 
face  for  ever. 

13  Blessed  be  the  Lord  God  of  Israel, 
world  without  end.    Amen. 

Psalm  42.  (50.)   Quemadmodum. 

LIKE  as  the  hart  desireth  the  water- 
brooks,  so  longeth  my  soul  after  thee.  O 
God.  (51.) 

2  My  soul  fs  athirst  for  God,  yea,  even  for 

bitterness  of  spirit,  "speak  evil"  continually  of  his 
doctrines,  his  Church,  his  ordinances,  and  his  min- 
isters ;  in  effect,  saying,  "  When  shall  he  die,  and 
his  name  perish  ?"  Bp.  Horne. 

(46.)  Many  of  the  Jews,  who  visited  our  Lord, 
came  to  him  with  insidious  designs. 

Bp.  Horsley. 

Thus  the  enemies  of  Christ,  "sent  out  spies, 
who  should  feign  themselves  just  men,  that  they 
might  take  hold  of  his  words,  that  so  they  might 
deUver  him  unto  the  power  and  authority  of  the 
governor."  Luke  xx.  20.  Thus  Judas  sat  down  at 
the  last  supper,  all  the  while  meditating  the  de- 
struction of  his  Master  ;  till  at  length,  rising  from 
table,  and  going  abroad,  he  put  his  design  in  exe- 
cution. Bp.  Horne. 

(47.)  "  1  speak  not  of  you  all,"  saith  our  Lord  to 
his  disciples;  "I  know  whom  I  have  chosen  ;  but 
that  the  Scripture  may  be  fulfilled,  He  that  eateth 
bread  with  me,  hath  lift  up  his  heel  against  me  :" 
John  xiii.  18.  Bp.  Horne. 

(48.)  The  holy  Jesus  here  maketh  his  prayer 
unto  the  Father,  for  the  accomplishment  of  the 
promised  resurrection,  and  foretelleth  the  righteous 
judgment  that  would  be  executed  on  his  enemies, 
after  their  rejection  of  the  gracious  offers  made 
them,  by  the  apostles,  in  his  name,  nothwithstand- 
ing  all  that  they  had  said  and  done  against  him. 
Then  the  kingdom  of  God  was  taken  from  them, 
and  their  house  was  left  unto  them  desolate. 

Bp.  Horne. 

(49.)  The  Christian,  like  his  Master,  must  ex- 
pect sorrow  and  tribulation,  but  he  is  not  thereby 
deprived  of  the  "  favour"  of  heaven  ;  his  spiritual 
enemies,  whatever  trouble  they  may  give  him,  yet 


the  living  God  :  when  shall  I  come  to  ap- 
pear before  the  presence  of  God  ? 

3  My  tears  have  been  my  meat  day  and 
night ;  while  they  daily  say  unto  me.  Where 
is  now  thy  God  ? 

4  Now,  when  I  think  thereupon,  I  pour 
out  my  heart  by  my.self;  fori  went  with 
the  multitude,  and  brought  them  forth  into 
the  house  of  God,  (52.) 

5  In  the  voice  of  praise  and  thanksgiving, 
among  such  as  keep  holy-day. 

6  Why  art  thou  so  full  of  heaviness,  0 
my  soul  1  and  why  art  thou  so  disquieted 
within  me? 

7  Put  thy  trust  in  God;  for  I  will  yet 
give  him  thanks  (53.)  for  the  help  of  his 
countenance. 

8  My  God,  my  soul  is  vexed  within  me ; 
therefore  will  I  remember  thee  concerning 
the  land  of  Jordan,  and  the  little  hill  of 
Hermon.  (54.) 

9  One  deep  calleth  another,  because  of  the 

do  not  "  triumph"  over  him  ;  he  is  preserved  in  his 
"  integrity,"  and  his  reward  will  be  the  "  vision"  of 
God.  For  the  exaltation,  therefore,  of  our  Lord 
Jesus  Christ,  and  of  all  believers,  in,  by,  and 
through  him.  "  Blessed  be  the  Lord  God  of  Israel  ) 
from  everlasting,  and  to  everlasting.  Amen,  and  .j 
Amen."  Bp.  Horne.         ' 

(50.)  David,  by  Absalom's  rebellion,  driven  from 
Jerusalem  to  the  country  beyond  Jordan,  is  there 
supposed  to  have  indited  this  Psalm  ;  which  as  it 
is  applicable  to  the  case  of  our  Lord,  in  his  state  of 
sojourning  and  suffering  on  earth,  for  our  sins;  as 
also,  that  of  the  Church,  under  persecution,  or  that 
of  any  member  thereof,  when  deprived  of  the  op- 
portunities of  public  worship;  so  doth  it,  in  the 
most  beautiful  and  pathetic  strains,  describe  the 
vicissitudes  of  joy  and  sorrow,  of  hope  and  despon- 
dency, which  succeed  each  other  in  the  mind  of 
the  Christian  pilgrim,  while,  exiled  from  the  Jeru- 
salem above,  he  sufferelh  affliction  and  tribulation 
in  this  valley  of  tears.  Bp.  Horne. 

(51.)  The  thirst,  which  the  "hart"  experienced, 
when  chased,  in  sultry  weather,  over  the  dusty 
plains,  is  here  set  before  us,  as  a  representation  of 
that  ardent  desire  after  the  waters  of  eternal  com- 
fort, which  the  temptations,  the  cares,  and  the 
troubles  of  the  world,  produce  in  the  believing  soul. 
Happy  they  who  feel  this  desire,  and  fly  to  the  well 
of  life,  that  it  may  be  satisfied.  Bp.  Horne. 

(52.)  As  the  royal  prophet,  when  driven  from 
Jerusalem  by  Absalom,  was  melted  into  tears  at  the 
comparison  of  his  destitue  and  forlorn  situation 
with  his  former  glory  and  happiness,  when,  upon 
some  joyous  festival,  with  all  his  subjects  about 
him,  he  had  attended  the  service  of  the  tabernacle, 


Day  9. 


THE  PSALTER. 


571 


noise  of  the  water-pipes  ;  all  thy  waves  and 
storms  are  sone  over  ine.  (o5.) 

10  The  Lord  h;it!i  granted  his  lovins;- 
kindness  in  the  daytime  ;  and  in  the  night 
season  did  I  sinj;  of  him,  and  made  my 
prayer  nnto  the  God  of  my  Ufe. 

11  I  will  say  unto  the  God  of  my 
strengih,  Why  hast  thou  forgotten  me? 
Why  go  I  thus  heavily,  while  the  enemy 
oppresseth  me  ? 

12  My  bones  are  smitten  Jisunder  as  with 
a  sword,  while  mine  enemies  that  trouble 
me  cast  me  in  the  teeth  ; 

13  Namely,  while  they  say  daily  unto 
me.  Where  is  now  thy  God  ? 

14  Why  art  thou  so  vexed,  O  my  soul  ? 
and  why  art  thou  so  disquieted  within  me? 

15  O  put  thy  trust  in  God  ;  (56.)  for  I 
will  yet  thank  him,  which  is  the  help  of  my 
countenance  and  my  God. 

Psalm  43.  (57.)     Jiidica  me,  Deus. 

GIVE  sentence  with  me,  O  God,  (58.) 
and  defend  my  cause  against  the  ungodly 
people  ;  O  deliv^er  me  from  the  deceitful  and 
wicked  man  ; 

in  the  city  of  God  ;  so  the  Christian  pilgrim  cannot 
but  bewail  his  exile  from  the  heavenly  Jerusalem, 
out  of  which  sin  hath  driven  him,  and  doomed  him 
to  wander,  for  a  while,  in  the  vale  of  misery. 

Bp.  Horne. 

(53.)  Rather,  "I  shall  give  thanks:"  that  is, 
notwithstanding  my  present  afflicted  state,  I  shall 
yet  again  have  cause  to  give  him  thanks  for  my 
complete  deliverance,  and  for  being  still  my  God. 

Bp.  riorsley. 

(54.)  Which,  notwithstanding  its  height,  seems 
a  poor  despicable  hill,  in  comparison  of  Zion,  where 
I  use  to  worship  God,  and  enjoy  his  special  pres- 
ence. Anon, 

(55.)  The  prophet  describcth  the  troubles  which 
successively  came  upon  liim,  by  the  vengeance  of 
heaven,  from  above,  "raising  up  evil  against  him, 
out  of  his  own  house"  and  kingdom,  from  beneath, 
according  to  the  prediction  of  Nathan.  2  Sam.  xii. 
11.  The  ideas  seem  to  be  borrowed  from  the  gen- 
eral deluge,  or  from  a  storm  at  sea,  wlien,  at  the 
"sound"  of  descending  "waterspouts,"  or  torrents 
of  rain,  the  depths  are  stirred  up,  and  put  into  hor- 
rible commotion;  the  clouds  above  calling,  as  it 
were,  to  the  waters  below,  and  one  wave  encourag- 
ing and  exciting  another  to  join  their  forces,  and 
overwhelm  the  despairing  sufferer.     Bp.  Home. 

Waterspouts  are  observed  to  be  frequent  upon 
the  Syrian  and  Jewish  coasts ;  and  were  therefore 
likely  to  be  alluded  to  by  a  Jewish  poet. 

Travell. 


2  For  thou  art  tiie  God  of  my  strength  : 
why  hast  thon  put  me  from  thee?  and  why 
go  1  so  heavily,  while  the  enemy  oppress- 
eth me  ? 

3  O  send  out  thy  light  and  thy  truth,  that 
they  may  lead  mc,  and  brintr  me  unto  tliv 
holy  hill,  and  to  thy  dwelling. 

4  And  that  I  may  cro  uuto  the  altar  of 
God,  even  unto  the  God  of  my  joy  and  glad- 
ness ;  and  upon  the  harp  will  1  give  tlianks 
unto  thee,  O  God,  my  Gdd. 

5  Why  art  thou  so  heavy,  O  my  soul? 
and  why  art  thou  so  di>quiited  within  me? 

6  O  put  thy  trust  in  God  ;  for  I  will  yet 
give  iiim  thanks,  which  is  the  help  of  my 
countenance,  and  my  God. 


The  Ninth  Day. 
MORNING  PRAYER. 

Psalm  41.  (59.)     Deus,  aurihns. 

WE  have  heard  with  our  ears,  O  God, 
(60.)  our  fathers  have  told  us  what  thou 
hast  done  in  their  time  of  old. 

(50.)  The  Psalmist  concludes  with  that  exhorta- 
tion to  his  soul,  to  trust  in  God,  and  to  wait  for  his 
salvation,  which  makes  the  mournful  chorus  of  this 
beautiful  Psalm  :  "  Why  art  thou  cast  down,  O  my 
soul?  and  Avhy  art  thou  disquieted  within  me? 
Hope  thou  in  God  :  for  I  shall  yet  praise  him.  who 
is  the  health  of  my  countenance,  and  my  God." 
See  above,  ver.  6.  Bp.  Horne. 

(57.)  This  Psalm  secracth  to  be  a  continuation 
of  the  former,  written  by  David  in  the  same  cir- 
cumstances, on  the  same  subject,  and  closing  with 
the  same  chorus.  Bp.  Horne. 

(58.)  David,  in  the  same  situation  as  before,  ap- 
peahth  to  God,  against  a  people  who  had  driven 
their  sovereign  from  his  capital,  to  wander  like  a 
fugitive  and  vagabond  in  the  remotest  parts  of  his 
dominions;  against  the  hypocrisy  of  Absalom,  and 
the  villainy  of  Ahithophel.  The  Son  of  David 
may  be  supposed  to  make  the  same  appeal  against 
the  same  nation,  for  their  far  more  cruel,  treacher- 
ous, and  iniquitous  usage  of  him,  their  Kin:j  and 
their  God.  And  the  words  suit  the  circumstances 
of  an  oppressed  Church,  or  an  injured  prince,  of  all 
who  suffer  for  truth  and  righteousness'  sake,  or 
who  groan  under  the  tyranny  of  their  spiritual 
enemies,  the  wodd,  the  flesh,  and  the  devil.  i^ 

Bp.  Horne.  N 

(59.)  There  is  no  certainty,  either  concerning 
the  author,  or  the  particular  occasion  of  this  Psalm. 
It  was  evidently  composed  with  respect  to  the  ca- 
lamitous condition  of  the  Church  and  people  of  Is- 


572 


THE  PSALTER. 


Day  9. 


2  How  thoii  hast  driven  out  the  heathen 
with  t!iy  hand,  and  planted  tliein  in  ;  how 
thou  hast  destroyed  the  nations,  and  cast 
them  out. 

3  For  they  s:at  not  tht;  Innd  in  possession 
through  their  own  sword,  neither  was  it 
thtir  own  arm  that  helped  them  : 

4  I5at  t!iy  right  hand,  and  thine  arm,  and 
I  tlie  H::iit  <  f  thy  counti^uance  ;  because  thou 
:     hadst  a  favour  unto  them. 

5  Thou  art  my  King.  O  God  ;  send  help 
unto  Jacob. 

6  Through  thee  will  we  overthrow  our 
enemies,  and  in  thy  name  will  we  tread 
them  under  that  rise  up  against  us. 

7  For  I  will  not  trust  in  my  bow;  it  is 
not  my  sword  that  shall  help  me. 

8  But  it  is  thou  that  savest  us  from  our 
enemies,  and  puttest  them  to  confusion  that 
hate  us. 

9  We  make  our  boast  of  God  all  day  long, 
and  will  praise  thy  name  for  ever. 

10  But  now  thou  art  far  otf,  (61.)  and  put- 
test  us  to  confusion  ;  and  goest  not  forth 
with  our  armies. 

rael,  whom  it  supposelh  to  be  in  a  state  of  captivi- 
ty and  perseciuion.  But  whether  it  was  made  by 
David,  who  foresaw  and  fotttold  by  the  Spirit  of 
God  ihtir  future  captivity,  and  formed  this  for  their 
use  in  that  estate  ;  or  by  some  other  holy  man  of 
God,  w  hen  they  were  actually  in  this  condition  ;  is 
not  determined,  nor  necessary  to  know  for  the  un- 
derstanding of  it.  Poole. 

In  this  Psalm  we  hear  the  voice  of  the  Church, 
under  persecution  ;  1 — 4.  recounting  the  mercies  of 
God  vouchsafed  to  his  servants  of  old  time;  5 — 9, 
declaring  her  confidence,  that  she  shall  experience 
the  same  in  her  present  distress,  and  shall  at  length 
overcome  through  the  power  of  her  Redeemer;  for 
that,  notwithstanding  her  seeming  desertion  and 
manifold  sufferings,  10—17,  there  is  stili  a  faithful 
remnant,  18—22,  of  those  who  have  not  bowed  the 
knee  to  Baa!,  and  who  cease  not,  23—26,  to  cry 
unto  Goj  for  mercy  and  deliverance. 

Bp.  Horne. 

(60.)  The  works  wrought  of  old,  by  the  arm  of 
Jehovah,  for  the  salvation  of  his  people,  are  record- 
ed by  the  Spirit  in  the  Scriptures  of  truth,  that 
'•  through  patience  and  comfort  of  those  Scriptures," 
as  the  apostle  expresses  it,  the  afflicted  Church  and 
peojile  of  God,  whensoever  oppressed  and  afflicted, 
in  any  age  or  country,  "  may  have  hope,"  that  the 
same  God  will  exert  the  same  power  in  their  be- 
half. And  great  is  the  light,  great  is  the  consola- 
tion, which  the  sacred  history,  when  thus  applied, 
will  always  afford  to  the  troubled  mind. 

Bp.  Horne. 


11  Thou  makest  us  to  turn  our  backs 
upon  our  enemies,  so  that  they  which  hate 
us  spoil  our  goods. 

12  Thou  lettest  us  be  eaten  up  like  sheep, 
and  hast  scattered  us  among  the  heathen. 

13  Thou  sellest  thy  people  for  naught, 
and  takest  no  money  for  them. 

14  Thou  makest  us  to  be  rebuked  of  our 
neighbotlrs,  to  be  laughed  to  scorn,  and  had     \ 
in  derision  of  them  that  are  round  about  us.       \ 

15  Thou  makest  us  to  be  a  by- word 
among  the  heathen,  and  that  the  people 
shake  their  heads  at  us. 

16  My  concision  is  daily  before  me,  (62.) 
and  the  shame  of  my  face  hath  covered  me  ; 

17  For  the  voice  of   the  slanderer  and    - 
blasphemer,  for  the  enemy  and  avenger. 

18  And  though  all  this  be  com.e  upon  us, 
yet  do  we  not  forget  thee,  nor  behave  our- 
selves Irowardly  in  thy  covenant.  (63.) 

19  Our  heart  is  not  turned  back,  neither 
our  steps  gone  out  of  thy  way  ; 

20  No,  not  when  thou  hast  smitten  us 
into  the  place  of  dragons,  and  covered  us 
with  thr  shadow  of  death. 

(61.)  The  Church  having  declared  her  confi- 
dence, founded  on  the  former  mercies  of  God 
vouchsafed  unto  her,  proceedeth  now  to  describe 
her  pitiable  state  under  persecution,  when  the  pro- 
tection of  the  Almighty  seemed,  for  a  season,  to  be 
withdrawn,  so  that  she  was  no  longer  able  to  stand 
before  her  enemies,  Bp.  Horne. 

(62.)  A  Cliurch,  as  a  collective  body,  may  speak 
in  the  singular  or  plural  number,  '"I,"  or  '•  we,"  in- 
differenlly.  Bp.  Horsley. 

(63.)  It  is  certain  that  God  is  provoked,  by  the 
sins  of  a  Church,  to  let  loose  the  fury  of  the  op- 
pressor upon  her.  This  is  acknowledged  by  Daniel 
in  his  prayer;  (chap,  ix  :)  by  the  three  children  in 
the  furnace;  (Song,  ver.  5,  6:)  by  the  Maccabean 
martyrs,  suffering  under  Aniiochus;  (2  Mace.  vii. 
18:)  and  by'Cyprian,  and  other*,  in  the  primitive 
times.  It  is  not  less  certain,  that  no  mere  man 
can  say,  he  is  free  from  transgression.  The  verses, 
now  under  consideration,  are  not,  therefore,  spoken 
by  the  whole  Church,  but  by  the  faithful  remnant; 
nor  do  they  imply  an  exemption  from  all  sin,  but  a 
steadfast  perseverance  in  the  profession  of  God's 
true  religion,  from  which  it  is  the  aim  of  persecu- 
tion to  seduce,  or  to  force  them.  The  malice  of 
the  tormentors  is  here  compared  to  the  venom  of 
"  serpents :"  and  the  state  of  a  suffering  Church, 
to  the  gloom  of  "  death"  itself.  Happy  the  soui, 
that,  in  the  extremity  of  affliction,  can,  with  Jium- 
ble  confidence,  thus  make  her  appeal  to  Gcd,  as 
having  held  fast  her  integrity  against  all  the  efforts 
made  to  wrest  it  from  her,  and  not  havinp'  tuflftrtd 


Day  9. 


THE  PSALTER. 


573 


0 


21  If  wo  have  forgotten  the  name  of  our 
God,  and  holden  up  onr  hands  to  any 
strange  god,  shall  not  God  searcli  it  out? 
for  he  knovveth  the  very  secrets  of  the  heart. 

22  For  ihy  sake  also  are  we  killed  all  the 
day  lonsr,  find  are  counted  as  sheep  appoint- 
ed to  be  slain. 

23  Up,  Lord,  why  sleepe^t  thou)  (64.) 
awake,  and  be  not  absent  from  us  for  ever. 

24  Wherefore  ludest  thou  thy  face,  and 
forgettest  our  misery  and  trouble  ? 

25  For  our  sonl  is  brought  low,  (65.) 
even  unto  the  dust;  our  belly cleaveth  unto 
the  ground. 

26  Arise,  and  help  us,  and  deliver  us,  for 
thy  mercies'  sake. 

the  blasts  of  adverse  fortune,  by  wearing  out  pa- 
tience, to  part  her  from  the  anchor  of  faith. 

Bp.  Horne. 

(64.)  There  is  a  time,  when  the  triumphs  of  the 
adversary,  and  the  afflictlDns  of  the  Church,  tempt 
men  to  think,  tliat  the  eye  of  Providence  is  closed, 
or  turned  away,  and  that  the  Almighty  hath  ceased 
to  remember  their  bad  estate.  But  tiie  truth  is, 
that  God  only  givelh  his  people  an  opportunity  of 
feeling  their  own  insufficiency;  and  waitelh  till, 
by  fervent  and  importunate  prayer,  they  solicit  his 
help.  Bp.  Home. 

(65.)  They  who  are  not  brought  into  this  state 
of  humiliation  by  outward  sufferings,  should  bring 
themselves  into  it  by  inward  mortification  and  self- 
denial,  by  contrition  and  abasement,  if  they  would 
put  up  such  prayers,  as  the  Majesty  of  heaven  will 
deign  to  accept,  and  answer;  if  they  would  repeat 
with  our  Church,  in  the  spirit  of  the  Litany,  the 
concluding  verse  of  this  Psalm,  "  Arise  for  our  help, 
and  redeem  us,  for  thy  mercies'  sake." 

Bp.  Horne. 

(66.)  The  subject  matter  of  this  Psalm  is,  by  the 
consent  of  both  Jewish  and  Christian,  ancient  and 
modern,  interpreters,  agreed  to  be  the  Messiah  and 
his  marriage  with  the  Church  of  God  :  of  which  it 
treats,  either  remotely,  under  the  type  of  Solomon 
and  his  marriage  with  Pharaoh's  daughter,  of  which 
it  is  to  be  primarily  and  literally  understood,  and 
then  mediately  and  ultimately  of  Christ :  or  rather 
immediately  and  directly,  although  the  words  be 
so  ordered,  that  they  carry  a  manifest  allusion 
either  to  that  or  some  other  royal  marriage. 

Poole. 

The  truth  is,  many  of  the  expressions  in  it  are  so 
magnificent,  that  they  can  be,  but  in  a  very  poor 
and  low  sense,  applied  to  Solomon  and  his  bride  : 
and  some  of  them  scarce  at  all.  And  it  is  so  ap- 
parent, that  no  Christian  can  deny  it,  that  the  mind 
of  the  prophet,  while  he  was  writing  some  part  of 
this  Psalm,  was  canied  quite  beyond  King  Solo- 


Psalm  45.  (66.)     Eructavil  cor  mcvni. 

MY  heart  is  inditing  (()7.)  of  n  cocl  mat- 
ter ;  I  speak  of  the  things  which  1  have 
made  unto  the  King. 

2  My  tongue  is  the  pen  of  a  ready  vriter. 

3  Thou  art  fairer  than  the  c'iildren  of 
men  ;  full  of  grace  are  thy  lips,  because  God 
hath  blessed  thee  for  ever.  (68.) 

4  Gird  thee  with  thy  sword  (69.)  upon 
thy  tliigh,  O  thou  most  mighty,  according  to 
thy  worship  and  renown. 

5  Good  luck  have  thou  with  thine  honour: 
ride  on,  because  of  the  word  of  truth,  of 
meekness  and  righteousness,  and  thy  right 
hand  shall  teach  thee  terrible  things. 

mon,  to  the  great  King,  the  Lord  Christ:  or  at 
least  he  was  guided  to  use  words  so  high,  that 
they  proved  too  big  for  Solomon :  and  we  must 
say,  as  our  Saviour  doth  in  another  case,  "  Behold) 
a  greater  than  Solomon  is  here."     Bp.  Patrick. 

In  tliis  Psalm,  which  is  one  of  those  appointed  to 
be  used  on  Christmas-day,  the  prophet,  after,  1 — 2 
proposing  his  subject,  proceeds  to  celebrate  King 
Messiah,  3,  for  his  spiritual  beauty  and  eloquence ; 
4,  5,  6,  his  power  and  victories ;  7,  his  throne  and 
sceptre;  8,  his  righteousness  and  inauguration;  9, 
his  royal  robes  and  glorious  palace.  10,  The 
Church  is  introduced  as  hissjiouse;  her  appear- 
ance and  dress  are  described  ;  11,  12,  13,  it  is  fore- 
told, that  the  nations  shall  bring  their  offi  rings  to 
her  ;  14, 15, 16,  her  attire,  her  presentation  to  Christ, 
with  her  attendant  train,  and  the  universal  joy  and 
gladness  occasioned  by  the  solemnization  of  the 
nuptials,  are  set  forth.  17,  The  prophet  predicteth 
the  fruits  of  this  divine  union  ;  and,  18,  the  use 
that  should  be  made  of  his  i-acred  epithalainium  by 
the  faithful,  from  generation  to  generation. 

Bp.  Horne. 

(67.)  "  The  Spirit  of  the  Lord,"  saith  David 
elsewhere,  (2  Sam.  xxiii.  2,)  "  spake  by  me,  and  his 
word  was  in  my  tongue."  In  like  manner,  we  are 
to  conceive  the  prophet  here  to  be  full  of  the  divine 
Spirit,  which  inspired  him  with  "  the  good  word," 
or  the  glad  tidings  of  salvation.  The  sacred  fire, 
enclosed  in  his  heart,  expanded  itself  within,  till  at 
length  it  brake  forth  with  impetuosity,  to  enlighten 
and  to  revive  mankind  with  this  glorious  prediction 
"  touching  the  King,"  Messiah,  and  this  was  utter- 
ed by  his  tongue,  under  the  guidance  of  the  Spirit, 
as,  in  writing,  the  pen  is  directed  by  the  hand  that 
holds  it.  Bp.  Horne. 

(68.)  After  a  short  introduction,  the  prophet  stays 
not  to  enter  regularly  upon  the  subject,  in  the  for- 
mal way  of  narration  ;  but,  as  if  he  saw  the  divine 
Person,  whom  he  Avas  about  to  celebrate,  standing 
before  him,  he  breaks  out  in  ecstatic  admiration  of 


574 


THE  PSALTER. 


Z>ay9. 


6  Thy  arrows  are  very  slmrp,  and  the 
people  shall  be  subdued  unto  thee,  even  in 
the  riiidst  amona:  the  Kind's  enemies. 

7  Thy  seat,  O  God,  (70.)  eiidureth  for 
ever  ;  the  sceptre  of  thy  kingdom  is  a  right 
sceptre. 

8  Thou  hast  loved  righteousness,  and 
hated  iniquity  ;  wherefore  God,  even  thy 
God,  hath  anointed  thee  with  the  oil  of  glad- 
ness above  thy  fellows. 

9  All  thy  garments  smell  of  myrrh,  aloes, 
and  cassia  ;  out  of  the  ivory  palaces,  where- 
by they  have  made  thee  glad. 

10  Kings'  daughters  (71.)  were  among 
thy  honourable  women  ;  upon  thy  right 
hand  did  stand  the  queen  in  a  vesture  of 
gold,  wrought  about  with  divers  colours. 

11  Hearken,  O  daughter,  and  consider; 

the  second  Adam,  so  different  from  all  the  descen- 
dants of  the  first !  compounded  of  a  soul  f\ir  above 
all  created  spirits,  and  a  body  pure  and  perfect,  and 
now  brighter  tlian  the  meridian  sun  ;  being  invest 
ed  with  the  unutterable  effulgence  of  the  Divine 
Nature.  Next  to  the  spiritual  beauty  of  Messiah, 
the  prophet  is  astonished  (as  those  who  heard  him 
speak,  in  the  days  of  his  flesh,  afterwards  were)  at 
"the  gracious  words  which  proceeded  out  of  his 
mouth."  (Lulce  iv.  22  ;)  through  the  ''grace  poured 
into  his  lips."  Such  honey  and  milk  were  under 
his  tongue,  so  delightful  and  salutary  was  his  doc- 
trine, that  even  his  enemies  found  themselves 
obliged  to  confess,  "  never  man  spake  like  this 
man."  Johnvii.  46.  His  word  instructed  the  ig- 
norant, resolved  the  doubtful,  comforted  the  mourn- 
ers, reclaimed  the  wicked,  silenced  his  adversaries, 
healed  diseases,  controlled  the  elements,  and  raised 
the  dead.  Therefore  hath  the  Father  loved,  and 
exalted,  and  blessed  him,  for  evermore, 

Bp.  Horne. 

(69.)  The  prophet,  having  described  the  beauty 
and  the  eloquence  of  the  King,  proceedeth  now  lO 
set  forth  his  power,  and  to  arm  him,  as  a  warrior, 
for  the  battle.  The  "sword"  of  Messiah  is  his 
word,  which,  in  the  language  of  St.  Paul,  is  said 
to  be  "  quick,  and  powerful,  and  sharper  than  any 
two  edged  sword  ;"  and  is  represented  by  St,  John, 
as  "  a  sharp  two-edged  sword,"  coming  out  of  the 
mouth  of  Christ.  Heb.  iv.  12  ;  Rev.  i.  16.  With 
this  weapon  he  prevailed,  and  thereby  made  his 
"glory  and  majesty"  to  be  known  throughout  the 
world,  Bp.  Horne, 

(70.)  The  battle  being  fought,  and  the  victory 
gained,  we  are  called  to  the  consideration  of  the 
"  throne"  and  "  sceptre"  of  King  Messiah,  whom 
the  prophet  addresseth  as  God,  His  throne  is  dis- 
tinguished from  the  thrones  of  this  world,  by  its 
endless  duration  ;  his  sceptre,  from  the  sceptres  of 


incline  thine  ear;    forget   also  thine  own 
people,  and    thy  father's  house. 

12  So  shall  the  King  have  pleasure  in 
thy  beauty;  for  he  is  thy  Lord  God,  and 
worship  thou  him. 

13  And  the  daughter  of  Tyre  shall  be 
there  with  a  gift ;  like  as  the  rich  also 
among  the  people  shall  make  tht  ir  supplica- 
tion befiore  thee.  (72.) 

14  The  King's  daughter  is  all  clorinus 
within  ;  her  clothing  is  of  wrought  gold. (73.) 

15  She  shall  be  brought  imto  the  King 
(74.)  in  raiment  of  needle-work  :  the  vir- 
ofins  that  be  her  fellows  shall  bear  her  com- 
pany,  and  shall  be  brought  unto  thee. 

16  With  joy  and  gladness  shall  they  be 
brought,  and  shall  enter  into  the  King's 
palace. 

earthly  potentates,  by  the  unerring  rectitude  of  its 
administration.  Bp.  Horne. 

It  is  very  evident,  that  this  verse  is  applicable  to 
no  throne  and  to  no  sceptre,  but  the  throne  and 
sceptre  of  Messiah  ;  nor  can  any  other  king  be  ad- 
dressed by  the  title  of  God.  Therefore  the  whole 
Psalm  belongs  to  him.     See  Heb.  i.  8. 

Bp.  Horsley. 

(71.)  Such  being  the  divine  bcanTy,  and  hea- 
venly glory,  of  the  blessed  Person,  whose  nuptials 
the  prophet  is  now  proceeding  to  describe,  it  is  no 
wonder  that,  upon  hearing  of  his  fame,  innumera- 
ble converts,  forsaking  the  vanities  even  of  courts 
and  kingdoms,  should  follow  him,  ambitious  to 
have  the  honour  of  composing  his  train  ;  which  in 
reality  was  the  case,  upon  the  publication  of  the 
Gospel.  And,  lo,  at  "  the  right  hand  "  of  the  King, 
followed  by  this  magnificent  procession,  appears 
the  Church,  the  spouse  of  the  Lamb,  arrayed  in 
the  garments  of  righteousness  and  salvation,  fitly 
compared,  for  their  inestimable  value,  and  radiant 
brightness,  to  the  "gold  of  Ophir."    Bp.  Horne. 

(72.)  The  accession  of  the  Gentiles,  with  their 
offerings  and  donations,  to  the  Church,  is  here 
predicted  under  the  name  of  "  Tyre,"  a  city  in  the 
neighbourhood  of  Palestine,  formerly  the  glory  of 
the  nations,  and  mart  of  the  world.  See  Isa.  Iv. 
and  Rev.  xxi.  Bp.  Horne. 

(73.)  The  Church,  in  different  respects,  is 
sometimes  called  the  spouse,  sometimes  the  sister, 
and  often,  as  here,  the  "daughter,"  of  the  heavenly 
King;  the  connection,  formed  between  them,  unit- 
ing in  itself  every  relation,  and  every  affection. 
Her  beauty,  so  greatly  desired  and  delighted  in  by 
Messiah,  is  spiritual ;  it  is  the  beauty  of  holiness  ; 
and  her  clothing  is  "the  righteousness  of  saints." 
1  Pet.  iii.  3 ;  Rev.  xix.  8.  Bp.  Horne. 

(74.)  The  different  graces  of  the  faithful,  aR 
wrought  in  them  by  the  same  spirit,  compose  that 


Day  9. 


THE  PSALTER. 


575 


17  Instead  of  thy  fathers  (75.)  thou  shalt 
have  children,  whon  thou  mayest  make 
princes  in  nil  lands. 

18  I  will  remember  thy  name  from  (76.) 
one  generation  to  another  ;  therefore  shall 
the  people  give    thanks  unto  thee,    world 

/   ^without  end.  — ""j^ 

J^   P;;alm  46.  {77.)    Dens  noster  refagium. 

GOD  is  our  hope  and  strength,  a  very 
present  help  in  trouble. 

2  Therefore  will  we  not  fear,  though 
the  earth  be  moved,  and  though  the  hills 
be  carried  into  the  midst  of  the  sea.  (78.) 

3  Though  the  waters  thereof  rage  and 
swell,  and  though  the  mountains  shake  at 
the  tempest  of  the  same. 

4  The  rivers  of  theflood  thereof  shall  make 
glad  the  city  of  God  ;  the  holy  place  of  the 
tabernacle  of  the  Most  Hiffhest. 


divine  "enibroidery  "  which  atlorns  the  wedding- 
garment  of  the  Church,  who  is  therein  presented 
to  the  King,  attended  by  her  bride-maids,  after  the 
nuptial  manner.  These  are  either  the  single 
Churches,  or  holy  souls,  that  accede  to  and  accom- 
pany the  spouse;  unless  we  suppose,  as  some  do, 
that  the  bride  is  the  Israelitish  Church,  and  then 
the  atteudants  will  represent  the  Gentiles. 

Bp.  Horne. 

(75.)  In  this  verse  the  prophet  foretelleth  the 
fruit  that  should  spring  from  the  glorious  nuptials 
^\hich  he  hath  been  celebrating.  He  assureth  the 
spouse,  that  instead  of  her  earthly  kindred,  whe- 
ther Jewish  or  Pagan,  which  she  was  to  leave  for 
Christ,  should  arise  an  illustrious  and  royal  pro- 
geny of  believers,  out  of  whom  were  to  be  chosen 
Christian  kings  to  govern  the  world,  and  Christian 
bishops  to  preside  in  the  Church.  The  expres- 
sion, "  whom  thou  mayest  make  princes,"  may 
answer  to  that  in  the  Revelation,  ch.  i.  ver.  6. 
"  And  hath  made  us  kings  and  priests  unto  God 
and  his  Father."  Bp.  Horne. 

(76.)  By  inditing;  this  divine  marriage-song,  ap- 
pomted  to  be  sung  in  the  congregation  of  the  faith- 
ful, from  age  to  age,  the  Psalmist  hath  been,  as  he 
foresaw  he  should  be,  the  blessed  means  of  cele- 
brating his  Redeemer's  name,  and  inciting  the  na- 
tions of  the  world  to  do  likewise  ;  nor  will  he 
cease  to  be  so,  while  the  xlvth  Psalm  continues  to 
be  sung  in  the  Church  upon  earth  ;  that  is,  while 
there  remaineth  a  Church  upon  earth  to  sing  in. 
And  we,  who  now  do  sing  it,  are  witnesses  of 
these  things.  Bp.  Horne. 

(77.)  The  Church,  in  time  of  trouble,  declares, 

1,  her  trust  and  confidence  in  God,  and  doubts  not, 

2,  3,  of  being  preserved  safe,  by  means  of  this 
anchor,  in  the  most  stormy  seasons ;  even  then,  4, 


fx 


5  God  is  in  the  midst  of  her,  therefore 
shall  she  not  be  removed ;  God  shall  help 
her,  and  that  right  early. 

6  The  heathen  make  much  ado,  and  the 
kingdoms  are  moved;  but  God  halh  show- 
ed his  voice,  and  the  earth  shall  melt  away, 

^  The  Lord  of  hosts  is  with  us  ;  the  God 
of  Jacob  is  our  refuge. 

f  O  come  hither,  and  behold  t!ie  works 
of  the  Lord,  what  destruction  he  hath 
brought  upon  the  earth. 

9  He  maketh  wars  to  cease  in  all  the 
vyorld  ;  he  breaketh  the  bow,  and  knappeth 
the  spear  in  sunder,  and  burneth  the 
chariots  in  the  fire. 

10  Be  still,  then,  and  know  that  I  am  God  : 
I  will  be  exalted  among  the  heathen,  and  1 
will  be  exalted  in  the  earth.  (79.) 

1 1  The  Lord  of  hosts  is  with  us ;  (80.)  /^^ 
the  God  of  Jacob  is  our  refuge. 

5,  enjoying  the  comforts  of  the  Spirit,  and  the  pre- 
sence of  Christ  in  the  midst  of  her.  She  describes, 

6,  and  7,  exults  in,  the  power  and  might  of  her 
victorious  Lord  ;  8,  9,  calling  the  world  to  view  and 
consider  his  wonderful  works.  10,  He  himself  is 
introduced,  as  speaking  the  nations  into  peace  and 
obedience.  She  concludes  with  a  repetition  o< 
ver.  7,  in  the  way  of  chorus.  Bp.  Horne. 

(78.)  The  Church  declares  her  full  and  firm 
confidence  in  God,  as  her  refuge  and  strength, 
amidst  all  the  tumults  and  confusions  of  the  world, 
the  raging  of  nations,  and  the  fall  of  empires.  Nay, 
at  that  last  great  and  terrible  day,  when  sea  and 
land  are  to  be  confounded,  and  every  mountain  and 
hill  removed  for  ever  ;  when  there  is  to  be  "  dis- 
tress of  nations,  with  perplexity,  the  sea  and  the 
waves  roaring  ;"  even  then  the  righteous  shall  have 
no  cause  to  "  fear,"  but  rather  to  "  lift  up  their 
heads  "  with  joy  and  triumph,  because  then  it  is, 
that  their  "redemption  draweth  nigh."  Let  us 
set  that  day  before  us,  and  try  ourselves  by  that 
test.  Bp.  Horne. 

(79.)  In  this  verse  there  is  a  change  of  person, 
and  Jehovah  himself  is  introduced,  as  commanding 
the  world  to  cease  its  opposition,  to  own  his  power, 
and  to  acknowledge  his  sovereignty  over  all  the 
kingdoms  of  the  nations.  Let  our  rebellious  pas 
sions  hear  this  divine  edict,  tremble,  and  obey. 

Bp.  Horne. 

(80.)  To  "the  Lord  of  hosts"  all  creatures  in 
heaven  and  earth  are  subject :  in  "  the  God  of  Ja- 
cob" the  Church  acknowledges  the  Saviour  of  his 
chosen.  If  this  person  be  Immanuel,  God  with 
us,  of  whom  can  we  be  afraid  ?  Bp.  Horne. 

(81.)  In  this  Psalm,  appointed  by  the  Church  to 
be  used  on  Ascension-day,  the  prophet,  1,  calls  the 
nations  to  celebrate  so  glorious  a  festival;  and  that, 


576 


THE  PSALTER. 


Daj/d. 


EVENING  PRAYER. 

Psalm  47.  (81.)    Onines  gentes,  plaudite. 

O  CLAP  your  hands  together,  (82.)  all  ye 
people  :  O  sing  unto  God  with  the  voice  of 
me  loci  7. 

2  For  the  Lord  is  high,  and  to  be  feared  ; 
lie  is  the  sre.it  Kin2rupon  all  the  earth. 

3  He  shall  snbdne  the  people  under  us, 
and  the  nations  under  our  feet. 

4  He  shall  choose  out  an  heritage  for  us, 
even  the  worship  of  Jacob,  whom  he  loved. 

5  God  is  ?nne  up  (S3.)  with  a  merry 
noise,  and  the  Lord  with  the  sound  of  the 
trump. 

6  O  sing  praises,  sing  praises  unto  our 
God  ;  O  sing  praises,  sing  praises  unto  our 
King. 

on  account,  2.  of  Christ's  power,  and  the  mighti- 
ness of  hi>  kingdom  ;  3,  of  his  victories  and  tri- 
umphs, through  the  Gospel;  4,  of  the  inheritance 
prepared  for  his  chosen,  in  the  heavenly  Canaan, 
by  his  own  ascension  thither;  which,  5,  is  de- 
scribed under  images  borrowed  from  the  ascent  of 
the  ark  into  the  holy  city  and  temple  ;  an  occasion 
on  which  the  Psalm  was  probably  composed.  6,  7, 
He  again  and  again  exhorts  all  people  to  sing  the 
praises  of  their  God  and  King,  and  to  sing  with  the 
understanding,  as  well  as  with  the  voice.  8,  9, 
The  Psalm  concludes  with  predicting  the  esta- 
blishment of  Christ's  kingdom,  and  the  conversion 
of  the  Gentile  kings  and  nations  to  the  faiih. 

Bp.  Horne. 

There  is  no  doubt  but  that  this  Psalm  was  com- 
posed on  some  occasion  of  the  ark  being  removed 
to  its  proper  resting  place,  either  by  David,  2  Sam. 
iv.  5,  an'l  14,  1-5;  or  by  Solomon,  2  Chron.  v.  2, 
12,  13.  And  the  ark  being  a  figure  of  Christ,  as 
its  dwelling  place  was  of  the  heavens,  the  removal 
of  It  may  be  looked  upon  as  a  figure  of  Christ's 
ascension  to  the  holy  place,  Avhere  he  is  now  at 
God's  right  hand  in  the  heavens.  And  with  rela- 
tion to  this  alone  the  ancient  fathers  expound  the 
Psalm.  Bp.  Patrick. 

(82.)  The  prophet  invites  all  nations  to  celebrate 
the  festival  of  M  ssiah's  exaltation,  because  all 
nations  had  a  share  in  the  benefits  and  blessings 
of  that  glorious  day.  God  is  to  be  worshipped 
with  bodily,  as  well  as  spiritual  worship :  every 
"  hand  "  should  be  lifted  up  to  him  who  formed  it, 
and  every  "mouth  "  should  praise  him  who  giveth 
breath  foi  that  purpose.  Bp.  Horne. 

(83.)  Literally,  if  applied  to  the  ark,  as  Bishop 
Patrick  paraphrases  the  verse,  ''God  is  gone  up, 
by  the  special  token  of  his  presence,  into  that  holy 
place,  with  shouts  of  joy  and  praise ;  the  Lord  is 
gone  up  in  a  triumphant  pomp,  with  the  sound  of 


7  For  God  is  the  King  of  all  the  earth  : 
sing  ye  praises  with  understandincr. 

8  God  reio^neth  over  the  heathen ;  God 
siiteth  upon  his  holy  seat. 

9  The  princes  of    the  people   (84.)  are 
joined  unto  the  people  of  the  God  of  Abra- 
ham ;  for  God,  which  is  very  high  exalted, 
doth  defend   the  eartlf  as  it    were   with  a    /- 
shield.  Q^ 

Psalm  48.  (85.)     Magnus  Dominus. 

GREAT  is  the  Lord,  and  highly  to  be 
praised  in  the  city  of  our  God,  even  upon 
his  holy  hill. 

2  The  hill  o^'Sion  is  a  fair  place,  (86.)  and 
the  joy  of  the  wliole  earth  ;  upon  the  north 
side  lieth  the  city  of  the  great  King  :  God 
is  well  known  in  her  palaces  as  a  sure  refuge. 

the  trumpet,  and  all  other  instruments  of  music." 
See  2  Sam.  vi.  5.  15 ;  2  Chron.  v.  2.  12,  &c.  Psal. 
cxxxii.  8,  9.  But  spiritually,  as  applied  now  by 
the  Chrisiian  Church  to  the  ascension  of  Christ 
into  heaven,  prefigured  by  that  of  the  ark  into  the 
temple;  God  incarnate  is  gone  up  into  that  holy 
place,  not  made  with  hands  ;  the  everlasting  doors 
of  heaven  are  opened,  for  the  King  of  glory  to  en- 
ter, and  repossess  his  ancient  throne  ;  there  he  is 
received  by  the  united  acclamationsof  the  celestial 
armies,  by  that  "  shout,"  that  voice  of  the  archan- 
gel, and  that  '•  trump  of  God,"  which  are  to  sound 
again,  in  the  day  when  he  shall  "  so  come,  in  like 
manner,  as  he  went  into  heaven."     Bp.  Horne. 

(3'4.)  That  is,  the  chiefs  of  the  heathen  nations 
shall  be  joined  with  the  Jews,  so  as  to  partake  of 
the  privileges  and  blessings,  granted  by  God  to 
Abraham.  Dr.  Nicholls. 

This  verse  plainly  describeth  the  kings  of  the 
Gentiles  as  acceding  to  the  Church  ;  as  becoming, 
with  their  subjects,  through  faith,  "  The  people  of 
the  God  of  Abraham,"  and  a  part  of  the  sacred 
peculium;  as  submitting  to  God  in  Christ  that 
power  with  which  they  were  invested,  as  ^^  shields  '  / 
of  the  earth,"  or  protectors  of  their  several  king- 
doms ;  and  as  bowing  their  sceptres  to  the  cross  of 
Jesus.  The  sense  of  the  verse,  expressed  in  New 
Testament  language,  would  be,  "  the  kingdoms  ot 
this  world  are  become  the  kingdoms  of  our  Lord  and 
his  Christ,  and  he  shall  reign  forever  and  ever." 
So  let  every  nation  be  converted  unto  thee,  O  Lord ! 
and  every  king  become  thy  son  and  servant ;  until 
all  the  world  shall  worship  thee,  sing  of  thee,  and 
praise  thy  name.  Bp.  He 

(85.)  This  is  a  hymn  in  honour  of  Jerus^ 
particularly  chosen  for  the  place  of  God's  worship, 
and  so  defended  by  his  more  immediate  care  from 
all  hostilities  of  invading  enemies:  a  cheerful  form 
of  singing  lauds  to  God,  particularly  for  that  mer- 


hee,  and         \ 

lORNE.  -r-\ 

salem,  as  -3 


Day^. 


THE  PSALTER, 


577 


3  For  lo,  the  kings  of  the  earth  are  gath- 
ered, (87.)  and  gone  by  together, 

4  They  marvelled  to  see  such  things  ;  they 
were  astonished,  atid  suddenly  cast  down. 

5  Fear  came  there  upon  them  ;  and  sor- 
row, as  upon  a  woman  in  her  travail. 

6  Thou  shall  break  the  ships  (88.)  of  the 
sea  through  the  east  wind. 

7  Like  as  we  have  heard,  (89.)  so  have 
we  seen  in  the  city  of  the  Lord  of  hosts,  in 
the  city  of  our  God ;  God  upholdeth  the 
same  for  ever. 

8  We  wait  for  thy  loving-kindness,  O 
God,  in  the  midst  of  thy  temple. 

cy  of  permitting  men  to  meet  in  his  solemn  ser- 
vice, and  so,  in  the  mystical  sense,  an  acknowledg- 
ment of  his  glorious  mercies  afforded  to  the  Church 
of  Christians  under  the  Gospel.  It  seems  to  have 
been  composed  after  some  signal  defeat  of  an  inva- 
ding army.  Dr.  Hammond. 

This  Psalm  is  one  of  those  which  by  our  Church 
are  appointed  to  be  used  on  Whitsunday,  because 
under  images  taken  from  the  earthly  city  of  Jeru- 
salem, newly  rescued  from  her  enemies  by  him 
who  resided  in  the  material  temple  on  Mount  Zion, 
are  celebrated,  1,  2,  the  glory,  the  beauty,  and  the 
strength  of  the  Church  Christian,  that  city  and 
temple  of  Messiah ;  who,  3 — 6,  is  described  as 
breaking  in  pieces,  and  bringing  to  nothing,  the 
opposition  formed  against  her  by  the  heathen  kings 
and  emperors ;  on  which  account,  7 — 10,  she  ex- 
presseth  her  gratitude  and  joy  ;  1] — 13,  exhorting 
her  people  to  contemplate,  and  transmit  to  pos- 
terity, an  account  of  those  wonderful  works  of 
God,  the  establishment  and  preservation  of  his 
Church  in  the  world  ;  for  which  she  wishes  all 
generations,  after  her  example,  to  adore  and  praise 
his  holy  name,  for  ever  and  ever. 

Bp.  Horne. 

(86.)  How  fair  and  beautiful  is  this  holy  and 
heavenly  Zion,  or  the  Christian  Church  ;  how  truly 
is  she  "  the  joy  ot  the  whole  earth,"  by  the  glad 
tidings  which  her  ministers  continually  publish  ; 
how  properly  is  this  Jerusalem  styled  "  the  city  of 
the  great  King  !"  Bp.  Horne. 

(87.)  Never  were  the  power  and  malice  of  earth- 
ly princes  more  violently  bent  to  hinder  the  build- 
ing of  Jerusalem,  or  to  pull  down  what  was  already 
built,  than  they  were  to  prevent  the  edification  of 
the  Church,  and  to  root  up  its  foundations.  But 
the  event,  with  regard  to  the  latter,  was  the  same 
which  had  often  happened  in  the  case  of  the  for- 
mer. Bp.  Horne. 

(88.)  In  the  foregoing  verse  the  consternation 

amongst  the  enemies  of  the  Church  was  compared 

to  the  horrors  of  a  travailing  woman;  here  it  is 

likened  to  the  apprehensions  of  despairing  mari- 

73 


9  O  God,  according  to  thy  name,  so  is 
thy  praise  unto  the  world's  end;  thy  right 
hand  is  full  of  righteousness. 

10  L'.t  the  mount  Sion  rejoice,  (90.) 
and  the  daughter  of  Judah  be  glad,  because 
of  thy  judgments. 

11  Walk  about  Sion,  (91.)  and  go  round 
about  her  ;  and  tell  the  towers  thereof. 

12  Mark  well  her  bulwarks,  set  up  her 
houses,  that  ye  may  tell  them  that  coxne 
after. 

13  For  this  God  is  our  God  for  ever  and 
ever :  He  shall  be  our  guide  unto  death. 
(92.)  

ncrs.  Nor  indeed  can  any  thing  in  nature  more  fit- 
ly represent  the  overthrow  of  heathenism  by  the 
spirit  of  the  Gospel,  than  the  Avreck  of  a  fleet  of 
ships  in  a  storm  at  sea.  Both  are  ffected  by  the 
mighty  power  of  God.  Illustrations  of  this  kind 
are  sometimes  introduced  by  the  sacred  writers 
with  the  mark  of  comparison  :  and  frequently,  as 
here,  without  it.  Bp.  Horne. 

(89.)  The  Church  heard,  by  the  prophets,  of  the 
future  birth,  life,  death,  resurrection,  and  ascen- 
sion, of  Messiah  :  of  the  effusion  of  the  Spirit, 
and  her  own  enlargement,  establishment,  and  pre- 
servation, in  the  Gentile  world.  These  predic- 
tions, which  she  had  so  often  "heard,"  she  hath 
"  seen  "  accomplished,  even  unto  this  day ;  and 
therefore  doubts  not  of  God's  continuing  his  fa- 
vour and  protection  to  the  end  of  time. 

Bp.  Horne. 

(90.)  The  Church  and  all  her  children  are  ex- 
hotted  to  rejoice,  with  joy  unspeakable  and  full  of 
glory,  on  account  of  the  manifestation  of  divine 
power,  on  her  b-'half,  against  her  enemies.  Thus^ 
at  the  fall  of  the  mystic  Babylon,  it  is  said,  "  Re- 
joice over  her,  thou  heaven,  and  ye  holy  apostles 
and  prophets,  for  God  hath  avenged  you  on  her." 
Rev.  xviii.  20.  Bp.  Horne. 

(91.)  Look  well,  O  ye  beholders,  upon  the  many 
and  goodly  towers  of  Jerusalem,  upon  her  strong 
foundations,  upon  her  fair  palaces  :  and,  as  there- 
by you  shall  be  excited  to  praise  God  for  the  de- 
liverance of  so  noble  and  beautiful  a  pile,  so  take 
occasion  thereby  to  think  of  the  splendour  and  glo- 
ry of  that  heavenly  Jerusalem  which  is  above. 

Bp.  Hall. 

(92.)  Let  the  world  worship  Avhom  or  what  it 
will,  we  worship  none  other  but  him,  who  by  his 
Spirit  founded,  and  by  his  power  preserveth,  the 
Church  ;  who  by  that  Spirit  "  guideth  "us  through 
life,  and  by  that  power  will  enable  us  to  overcome 
"  death ;"  that  so  we  may  rejoice  and  triumph 
for  evermore,  as  citizens  of  the  city  of  God, 
and  subjects  of  the  King  of  glory. 

Bp.  Hornr 


_y 


578 


THE  PSALTER. 


Day  9. 


Psalm  49.  (93.)     Audite  hcBc,  omncs. 
O  HEAR  ye  this,  all  ye  people  ;   (94.) 
ponder  it  with  your  ears,  all  ye  that  dwell 
in  the  world ; 

2  High  and  low,  rich  and  poor,  one  with 
another. 

3  My  mouth  shall  speak  of  wisdom,  and 
my  heart  shall  muse  of  understanding. 

4  I  will  incline  mine  ear  (9.5.)  to  t!ie  para- 
ble, and  show  my  dark  speech  upon  the 
harp. 

5  Wherefore  should  I  fear  in  the  d;iys  of 
wickedness,  and  when  the  wickedness  of 
my  heels  compasseth  me  round  about  ? 

6  There  be  some  that  put  their  trust  in 
their  jroods,  and  boast  themselves  in  the  ninl- 
titnde  of  their  riches  ; 

7  But  no  man  may  deliver  his  broil ler, 
nor  make  agreement  unto  God  for  him  : 

(93.)  The  author  of  this  Psahn,  is  not  known, 
nor  the  particular  occasion  of  it.  It  seems  to  have 
been  penned,  like  the  39th  and  73d,  on  the  con- 
templation of  the  afflictions  of  some  pious  but  poor 
people,  and  of  the  prosperity  anJ  glory  of  uugo  lly 
men.  The  design  is  to  justify  God's  providence  in 
this  dark  dispensation  ;  and  to  shew,  that,  all  things 
being  considered,  good  men  have  no  cause  for  im- 
moderate dejection  of  spirit,  nor  wicked  men  for 
glorying  in  their  prosperity.    Bp.  Patrick,  Poole. 

The  prophet,  after  a  solemn  introduction,  1 — 4, 
in  which  the  whole  world  is  called  upon,  to  hear  a 
lesson  of  divine  wisdom,  5,  proposes  the  subject 
in  a  question,  implying  the  great  folly  of  yielding 
to  the  temptation  of  fear,  in  the  time  of  affliction 
and  persecution,  when  the  rich  and  the  powerful 
are  in  arms  against  the  innocent  and  righteous 
sufferer;  inasnmch  as,  6 — 9,  no  man,  by  his  riches 
or  power,  can  redeem  his  brother,  or  himself,  in 
the  evil  day ;  but,  10,  wise  and  foolish  die,  and 
leave  their  estates  to  others;  and,  11 — 14,  notwith- 
standing all  their  care  and  pains,  are  soon  forgot- 
ten, while  they  are  detained,  by  death,  in  the  grave 
till  they  rise  to  judgment  and  condemnation.  On 
the  other  hand,  the  prophet,  in  the  person  of  Mes- 
siah, 15,  declares  his  faith  in  a  joyful  resurrection 
to  life  and  glory,  through  the  power  of  Jehovah  ; 
and,  16 — 20,  exhorts  believers,  neither  to  feat  nor 
envy  the  man  of  the  world,  considering  what  his 
latter  end  is  to  be.  Bp.  Horne. 

(94.)  This  Psalm  opens  with  great  dignity,  and 
the  prophet  speaks  "  as  one  having  authority."  He 
demands  an  audience,  like  that  which  is  to  be  as- 
sembled at  the  last  day  ;  having  something  to  de- 
liver, which  is  universally  important  and  interes- 
ting ;  something  which  concerns  every  age,  and 
condition,  and  nation,  under  heaven. 

Bp.  Horne. 


8  For  it  cost  more  to  redeem  their  souls  ; 
so  that  he  must  let  that  alone  for  ever  ; 

9  Yea,  though  he  live  long,  and  see  not 
the  o^rave. 

10  For  he  seeth  that  wise  men  (96.)  also 
die  and  perish  togetlier,as  well  as  theiijnorant 
and  foolish,  and  leave  their  riches  for  other, 

11  And  yet  they  think  that  theii  houses 
shall  continue  for  ever,  and  that  their  dwell- 
ing-places shall  endure  from  one  generation 
to  another  ;  and  call  the  lands  after  their 
own  names. 

12  Nevertheless,  man  will  not  abide  in 
hono^ir,  seeing  he  may  be  compared  unto 
the  beasts  that  perish  ;  (97.)  this  is  the  way 
of  them. 

13  This  is  their  foolishness,  and  their 
posterity  praise  their  saying. 

14  They  lie  in  the  hell  like  sh.eep ;  (98.) 

(?i5.)  In  the  promulgation  of  wisdom  and  under- 
standing to  the  world,  the  prophet, as  the  faithful 
scribe  of  the  Spirit,  was  to  speak  only  what  he 
should  hear,  by  "inclining  his  ear"  to  his  divine 
Teacher;  he  was  to  speak  in  the  way  of  "para- 
ble." or  proverb,  or  probh  m,  that  is,  in  such  a  way, 
as  should  require  study  and  diligence,  to  unfold  and 
explain  :  in  such  a  way,  as  the  world  is  not  inclin- 
ed to  understand,  or  listen  to;  as  our  Lord  deliver- 
ed his  doctrines  when  on  earth.  And,  that  melody 
might  serve  as  a  vehicle  for  instruction,  this  impor- 
tant lesson  was  to  be  set  to  music,  and  played 
upon  the  harp.  Bp.  Horne. 

(96.)  The  inability  of  man  to  save  his  brother 
or  himself  from  death  is  evinced  by  daily  experi- 
ence, which  sheweth  us,  that  the  penalty  due  to 
sin  is  continually  levied  upon  all :  wisdom  and  fol- 
ly go  down  into  the  dust  together;  "and  then, 
whose  shall  those  things  be,  which  have  been  pro- 
vided'?" Luke  xii.  20.  Their  possessions  come 
into  the  hands  of  others,  perhaps  of  those  for  whom 
they  never  intended  them,  and  who  have  neither 
inclination  nor  ability  to  do  the  dead  man  any  ser- 
vice. Bp.  Horne. 

(97.)  That  is,  which  are  utterly  lost  and  extinct. 
So  he  is  in  reference  to  all  his  wealth  and  honour, 
of  which  the  Psalmist  here  speaks.  Poole. 

(98.)  The  high  and  mighty  ones  of  the  earth, 
who  cause  the  people  to  fear,  and  nations  to  trem- 
ble around  them,  must  one  day  crowd  the  grave; 
in  multitude  and  impotence,  though  not  in  inno 
cence,  resembling  sheep,  driven  and  confined  by 
the  butcher,  in  his  house  of  slaughter.  There 
death,  that  ravening  wolf,  shall  feed  sweetly  on 
them,  and  devour  his  long-expected  prey,  in  silence 
and  darkness,  until  the  glorious  morning  of  the 
resurrection  dawn  ;  when  the  once  oppressed  and 
afflicted  righteous,  risen  from  the  dead,  and  sitting, 


Day  10. 


THE  PSALTER. 


579 


death  gnaweth  upon  them,  and  the  right- 
eons  shall  have  dominion  over  them  in  the 
morning :  their  beauty  shall  consume  in  the 
sepulchre  out  of  their  dwelling. 

15  But  God  hath  delivered  my  soul  from 
the  place  of  hell  ;  for  he  shall  receive  me. 
(99.) 

16  Be  not  thou  afraid,  though  one  be 
made  rich,  or  if  the  glory  of  his  house  be 
increased  ; 

17  For  he  shall  carry  nothing  away  with 
him  when  he  dieth,  neither  shall  his  pomp 
follow  him. 

1 8  For  while  he  lived,  he  counted  himself 
an  hap[)y  man  ;  and  so  long  as  thou  dost  well 
unto  tiiyself,  men  will  speak  good  of  thee. 

19  He  shall  follow  the  o;eneration  of  his 
fathers,  and  shall  never  see  light.  (1.) 

20  Man  being  in  honour  (2.)  hath  no  un- 
derstanding, but  is  compared  unto  the  beasts 
that  perish. 

with  their  Lord,  ia  judgment,  shall  have  the  do- 
ruinioa  over  their  cruel  and  insulting  enemies; 
whose  faded  beauty,  withered  strengtli,  and  depart- 
ed glory,  shall  display  to  men  and  angels  the  vanity 
of  that  confidence  which  is  not  placed  in  God. 

Bp.  Horne. 

(99.)  The  righteous,  as  well  as  the  wicked,  de- 
scend into  the  grave :  to  the  bodies  of  the  former 
it  is  a  resting  place,  as  the  prisoa  was  to  St.  Peter, 
till  the  angel  of  the  Lord  shall  awaken  them,  and 
call  them  forth  ;  while  to  the  latter  it  is  a  con- 
demned hold,  from  which,  at  the  appointed  day, 
they  are  to  be  dragged  to  execution.  The  prophet 
here  expresseth  a  full  and  firm  faith  in  the  resur- 
rection ;  and  may  be  conceived  as  speaking  ia  the 
person  of  him,  who  was  firsi  redeemed  from  the 
grave,  and  accepted  by  the  Father ;  who  did  not 
"  despond  in  the  days  of  evil,  and  when  the  wick- 
edness of  his  supplanters  compassed  him  about :" 
as  foreseeing  their  speedy  destruction,  and  his  own 
approaching  resurrection  and  exaltation.  And, 
therefore,  he  thus  exhorts  each  disciple  of  his  in  the 
subsequent  verses  of  our  Psalm.         Bp.  Horne. 

(1.)  They,  who  follow  their  fathers  in  sin,  must 
follow  them  likewise  into  the  torments  of  that  sad 
place,  where  darkness  has  fixed  its  everlasting 
abode,  for  the  reception  of  those  that  ever  loved 
.tnd  embraced  it ;  and  where  the  light  of  life  and 
salvation  no  longer  visits  those,  who  always  hated, 
and  rejected  it.  Bp.  Horne. 

(2.)  That  is.  The  man,  who  lives  in  outward 
\  honoiir.  and  yet  wants  true  wisdom   and   under- 
'  standing,  to  know  God  and  himself,  lives  as  a  beast, 
and  dies  as  a  beast,  brutishly.  Bp.  Hall.     The  sum 
of  the  whole  matter  is,  that  it  can  profit  a  man  no- 
thing to  gain  the  whole  world ;  to  become  possess- 


The  Tenth  Day. 
MORNING  PRAYER. 

Psalm  50.  (2.)     Devs  deoriim. 
THE  Lord,  even  the  most  mighty  God,(4.) 
hath  spoken,  and  called  the  world,  from  the 
rising  up  of  the  sun  unto  t'le  going  down 
thereof. 

2  Out  of  Sion  (5.)  hath  God  appeared  in 
perfect  beauty. 

3  Our  God  shall  come,  (6.)  and  shall  not 
keep  silence  ;  there  shall  go  before  him  a 
consuming  tire,  and  a  mighty  tempest  shall 
be  stirred  up  round  about  him. 

4  He  sli;ill  call  the  heavens  from  above, 
and  the  earth,  that  he  may  judge  his  people. 

5  Gather  my  saints  (7.)  together  unto 
me ;  those  that  have  made  a  covenant  with 
me  with  sacrifice. 

6  And  the  heavens  shall  declare  his  right- 
eousness ;  for  God  is  judge  himself. 

ed  of  all  its  wealth,  and  all  its  power ;  if,  after  all, 
he  lose  his  own  soul,  and  be  cast  away,  for  want 
of  that  holy  and  heavenly  wisdom  which  distin- 
guishes him  from  the  brutes,  and  sets  him  above 
them,  in  his  life,  and  at  his  death.      Bp.  Horne. 

(3.)  This  Psalm  is  a  solemn  magnifying  of  God's 
power  and  majesty,  and  a  description  of  the  calling 
of  the  Gentiles,  and  of  the  true  evangelical  way  of 
worshipfiing  God.  It  was  composed  probably  by 
David,  and  appointed  to  be  sung  by  Asaph,  a  Le- 
vite,  appointed  by  David  to  attend  the  ark,  and  to 
praise  the  Lord  God  of  Israel.  1  Chron.  xvi.  4,  5. 

Dr.  Hammond. 
The  Psalm  presents  us  with  a  magnificent  de- 
scription, 1,  2,  of  the  promulgation  of  the  Gospel, 
follov/ed,  3,  4,  by  a  prediction  of  the  terrible  man- 
ner of  God's  coming  to  judge  his  apostate  people, 
Israel ;  5,  6,  of  the  assembly  to  be  present,  and  iiis 
appeal  to  men  and  angeh  ;  7—13,  the  rejection  ot 
the  legal,  and,  14,  15,  the  establishment  of  the 
Christian  worship  and  services;  16 — 20,  the  im- 
penitent Jews  are  arraigned,  and,  21,  threatened  ; 
and,  22,  exhorted  to  consider,  to  repent;  and,  23,  to 
embrace  the  evangelical,  or  spiritual  religion.  It 
is  to  be  observed,  that  in  the  Psalms,  as  in  our 
Lord's  discourse  on  the  same  subject,  the  particular 
judgment  of  Jerusalem  is  a  figure  and  specimen  of 
the  last  general  judgment.  Hypocritical  and  wick- 
ed Christians  are  therefore  to  apply  to  themselves 
what  is  primarily  addressed  to  their  elder  brethren, 
the  unbelieving  and  rebellious  sons  of  faithful  and 
obedient  Abraham.  Bp.  Horne. 

(4.)  The  summoning  of  the  earth  from  east  to 
west  can  be  nothing  but  the  general  promulgation 
of  the  Gospel.  Bp.  Horsley. 

(5.)  The  law,  which  was  given  by  Moses,  pro- 


680 


THE  PSALTER. 


Day  10, 


7  Hear,  O  my  people,  and  I  will  speak ; 
I  myself  will  testify  against  thee,  O  Israel ; 
for  I  am  God,  even  thy  God. 

8  I  will  not  reprove  thee  because  of  thy 
sacrifices,  or  of  thy  burnt-  offerings  ;  be- 
cause tliey  were  not  alway  before  me. 

9  I  will  take  no  bullock  out  of  thine 
house,  nor  he-goat  out  of  thy  folds  ; 

10  For  all  the  beasts  of  the  forest  are 
mine,  and  so  are  the  cattle  upon  a  thousand 
hills. 

11  I  know  all  the  fowls  upon  the  moun- 
tains, and  the  wild  beasts  of  the  field  are  in 
my  sight. 

12  If  I  be  hungry,  I  will  not  tell  thee  ; 
for  the  whole  world  is  mine,  and  nil  that  is 
therein. 

13  Thinkest  thou  that  I  will  eat  bull's 
flesh,  and  drink  the  blood  of  goats? 

14  Offer  unto  God  thanksgiving,  (8.)  and 
pay  thy  vows  unto  the  Most  Highest; 

16  And  call  upon  me  in  the  time  of 
trouble  ;  so  will  I  hear  thee,  and  thou  shalt 
praise  me. 

16  But  unto  the  ungodly,  said  God,  Why 
dost  thou  preach  my  laws,  and  takest  my 
covenant  in  thy  mouth  ;  (9.) 

ceeded  from  Sinai,  the  mount  of  fear  and  horror; 
but  the  word  of  grace  and  truth,  which  came  by 
Jesus  Christ,  issued  forth  from  Sion,  the  chosen 
mountain  of  beauty  and  excellency,  in  Jerusalem. 
There  that  glory  first  arose  and  shone,  which,  like 
the  light  of  heaven,  soon  diffused  itself  abroad  over 
the  face  of  the  whole  earth.  Bp.  Horne. 

(6.)  The  prophet,  having  described  the  lirst  ad- 
vent of  Christ,  and  the  promulgation  of  the  Gospel, 
now  foretelleth  his  coming  to  take  vengeance  on 
the  hypocritical  Jews,  as  also  his  advent  to  judge 
the  world,  prefigured  thereby.  Upon  both  these 
occasions,  his  coming  was  to  be  with  sounds  and 
sights  of  terror,  with  all  the  marks  and  tokens  of 
wrath  and  fiery  indignation,  like  those  displayed  on 
Sinai.  Bp.  Horne. 

(7.)  These  are  the  words  of  God,  summoning 
mankind  to  attend  the  trial,  "  calling  to  the  hea- 
vens from  above,  and  to  the  earth,  that  he  may 
judge  his  people."  Thus  it  is  said  of  the  Son  of 
man,  (Matt.  xxiv.  31  ;)  "  He  shall  send  his  angels 
with  a  great  sound  of  a  trumpet,  and  they  shall 
gather  together  his  elect  from  the  four  winds,  from 
one  end  of  heaven  to  the  other."        Bp.  Horne. 

(8.)  The  carnal  and  bloody  sacrifices  of  the  law 
being  aboUshed  by  the  coming  of  Messiah,  the 
spiritual  and  unbloody  oblations  of  the  Gospel  suc- 
ceed in  their  stead.  These  are,  the  eucharistic 
sacrifice  of  praise  and  thanksgiving  for  the  mercies 
of  redemption ;  that  hearty  repentance,  that  faith 


-^  r>;\ 


17  Whereas  thou  hatest  to  be  reformed, 
and  hast  cast  my  words  behind  thee  1 

18  W'hen  thou  sawest  a  thief,  thou  con- 
sentedst  unto  him ;  and  hast  been  partaker 
with  the  adulterers. 

19  Thou  hast  let  thy  mouth  speak  wick- 
edness, and  with  thy  tongue  thou  hast  set 
forth  deceit. 

20  Thou  sattest  and  spakest  against  thy 
brother  ;  yea,  and  hast  slandered  thine  own 
mother's  son. 

21  These  things  hast  thou  done,  and  I 
held  my  tongue,  and  thou  thoughtest  wick- 
edly, that  I  am  even  such  a  one  as  thyself; 
init  I  will  reprove  thee,  and  set  before  thee 
the  things  that  thou  hast  done. 

22  O  consider  this,  ye  that  forget  God 
lest  I  pluck  you  away,  and  there  be  none  to 
deliver  you. 

23  W^hoso  offereth  me  thanks  (10.)  and 
praise,  he  honoureth  me;  and  to  him  that  or- 
dereth  his  conversation  right,  will  I  show 
the  salvation  of  God. 

Psalm  51.  (11.)     Miserere  mei,  Deus. 

HAVE  mercy  upon  me,  0  God,  after  thy 
great  goodness,  (12.)  according  to  the  mul- 

unfeignt'd,  and  that  obedience  evangelical,  promised 
and  vowed  in  baptism  ;  that  perfect  trust  in  God, 
and  resignation  to  his  will,  which  our  Lord  expressed 
in  his  prayer,  during  his  sufferings,  and  which  we 
ought  to  express  in  our  prayers,  when  called  tosuf- 
ferwith  him, if  we  desire  to  glorify  God  forour  deliv- 
erance through  him,  in  the  day  of  visitation.  These 
are  the  services  enjoined  to  such  Jews  as  would  be- 
come Christians,  and  to  such  Christians,  as  would 
be  Christians  in  deed  and  in  truth.     Bp.  Horne. 

(9.)  From  hence,  to  the  end  of  the  Psalm,  we 
have  an  expostulation  of  God  with  the  unbeliev- 
ing Jew,  who  boasted  his  relation  to  Abraham, 
without  a  spark  of  Abraham's  faith  in  his  heart; 
and  gloried  in  a  law,  which  condemned  him  as  a 
breaker  of  its  precepts  in  every  instance.  St. 
Paul's  expostulation  with  the  same  person,  (Rom. 
ii.  17,  &c.)  is  so  exact  a  parallel  to  this  before  us, 
that  one  will  be  the  best  comment  upon  the  other. 

Bp.  Horne. 

(10.)  This  verse  resumes  and  repeats  the  con- 
clusion intended,  by  the  whole  Psalm,  concerning 
the  Jewish  and  the  Christian  worship ;  and  St. 
Paul,  in  the  place  above  cited,  affords  U3  a  complete 
comment  upon  it :  "  He  is  not  a  Jew,  which  is  one 
outwardly  ;  nor  is  that  circumcision,  which  is  out- 
ward in  the  flesh :  but  he  is  a  Jew,  which  is  one 
inwardly  ;  and  circumcision  is  that  of  the  heart,  in 
the  spirit,  and  not  in  the  letter,  whose  praise  is  not 
of  men,  but  of  God."  Bp.  Horne. 


Day  10. 


THE  PSALTER. 


581 


titude  of  thy  mercies,  do  away  mine  offen- 
ies. 

2  Wash  me  thoroughly  from  my  wicked- 
ness ;   and  cleanse  me  from  my  sin  ; 

3  For  I  acknowledge  my  faults,  and  my 
sin  is  ever  before  me,  (13.) 

4  Against  thee  only  have  I  sinned,  and 
done  this  evil  in  thy  sight,  tliattliou  mightest 
be  justified  in  thy  saying,  and  clear  when 
thou  art  judged. 

5  Behold,  I  was  shapen  in  wickedness, 
and  in  sin  hath  my  mother  conceived  me. 

6  But  lo,  thou  requirest  truth  in  the  in- 
ward parts,  and  shalt  make  me  to  understand 
wisdom  secretly, 

7  Thou  shalt  purge  me  with  hyssop,  (14.) 
and  I  shall  be  clean  ;  thou  shalt  wash  me, 
and  I  shall  be  whiter  than  snow. 

8  Thou  shalt  make  me  hear  of  joy  (15.) 
and  gladness,  that  the  bones  which  thou 
hast  broken  may  rejoice. 

9  Turn  thy  face  from  my  sins,  and  put 
out  all  my  misdeeds, 

(11,)  In  this  Psalm,  composed  upon  a  sad  occa- 
sion, but  too  well  known,  we  have  a  perfect  model 
of  penitential  devotion.  The  royal  supplicant  robed 
in  sackcloth,  and  crowned  with  ashes,  entreats  for 
mercy,  1,  2,  from  a  consideration  of  his  own  mise- 
ry, and  of  the  divine  goodness :  3,  from  that  of  his 
confession,  4,  of  God's  sole  right  to  judge  him  ;  5, 
laments  the  corruption  of  his  nature ;  but,  6,  with- 
out pleading  it  as  an  excuse ;  7,  prays  for  Gospel 
remission,  in  legal  terms ;  8,  for  spiritual  joy  and 
comfort;  9,  10,  for  pardoning  and  cleansing  grace; 
11,  12,  for  strength  and  perseverance,  that  he  may, 
13,  instruct  and  convert  others  ;  14,  15,  deprecates 
the  vengeance  due  to  blood  ;  16,  17,  beseeches  God 
to  accept  an  evangelical  sacrifice  ;  and  18,  19,  con- 
cludes with  a  prayer  for  the  Church. 

Bp.  Horne. 

This  is  a  principal  one  of  those  Psalms  which 
are  called  penitential,  and  was  composed  by  David 
after  his  notorious  guilt  in  the  affair  of  Bathsheba 
and  Uriah.  It  is  inserted  in  the  solemn  service 
appropriated  to  the  first  day  of  Lent.       Travell. 

(12.)  The  penitent's  first  ground  for  hope  of  par- 
don is  his  own  misery,  and  the  divine  mercy  which 
rejoiceth  to  relieve  that  misery,  Bp.  Horne. 

(13.)  The  penitent's  second  plea  for  mercy  is, 
that  he  doth  not  deny,  excuse,  or  palliate  his  fault, 
but  confesses  it  openly  and  honestly,  with  all  its  ag- 
gravations. Bp.  Horne. 

(14.)  He  petitionelh,  in  this  verse,  for  the  puri- 
fication which  cometh  from  God  only,  through  the 
one  great  propitiatory  sacrifice,  by  the  Holy  Spirit; 
and  which  was  foreshewn,  under  the  law,  by  the 
ceremony  of  sprinkling  the  unclean  person  with  a 


10  Make  me  a  clean  heart,  (16.)  0  God, 
and  renew  a  right  spirit  within  me, 

11  Cast  me  not  away  from  thy  presence, 
(17.)  and  take  not  thy  Holy  Spirit  from  me. 

12  0  give  me  the  comfort  of  thy  help 
again,  and  stabhsh  me  with  thy  h-ee  Spirit. 
(18.) 

13  Then  siiall  1  teach  thy  ways  unto  the 
wicked,  and  sinners  shall  be  converted  unto 
thee. 

14  Deliver  me  from  blood-guiltiness,  O 
God,  thou  that  art  the  God  of  my  health  ;  and 
iny  tong-ue  shall  sins'  of  thy  righteousness. 

15  Thou  slialt  open  my  lips,  O  Lord,  and 
my  moutii  shall  show  thy  praise, 

1(3  For  thou  desirest  no  sacrifice,  else 
would  I  give  it  thee  ;  but  thou  delightest  not 
in  burnt-otTerings. 

17  The  sacrifice  of  God  is  a  troubled  spi- 
rit:  a  broken  and  contrite  heart,  O  God, 
shall  thou  not  despise. 

18  O  be  favourable  and  gracious  unto 
Sion  ;  build  thou  the  walls  of  Jerusalem. 

bunch  of  "  hyssop,"  dipped  in  the  "  water  of  se- 
paration." This  rite  is  described,  Numb^  xix.  and 
explained,  Heb.  ix.  13,  14.  Bp.  Horne. 

(15.)  Next  to  the  blessing  of  forgiveness,  is  to  be 
desired  that  joy  and  comfort  in  the  conscience 
which  forgiveness  only  can  inspire;  the  effect  ot 
this,  in  repairing  the  vigour  of  the  spirit,  decayed 
through  sorrow  and  anguish,  is  compared  to  setting 
broken  bones,  and  restoring  them  again  to  perfect 
strenijlh.  At  the  resurrection  of  the  body,  this  pe- 
tition will  be  granted  in  a  literal  sense,  wlien  the 
"  bones,"  that  are  mouldered  into  dust,  shall  "  re- 
joice, and  flourish  as  an  herb."  Isa.  Ixvi.  14. 

Bp.  Horne. 

(16.)  The  purification  and  renovation  of  the 
heart  and  spirit  of  a  man  is  a  work,  to  which  that 
power  only  is  equal,  which,  in  the  beginning,  crea- 
ted all  things,  and,  in  the  end,  will  create  all  things 
new^  "  A  right  spirit  is  renewed  within  us,"  when 
the  affections  turn  from  the  world  to  God,  and  cha- 
rity takes  the  place  of  concupiscence. 

Bp.  Horne. 

(17.)  The  soul,  that  is  truly  penitent,  dreads  no- 
thing but  the  thought  of  being  rejected  from  the 
"presence,"  and  deserted  by  the  "Spirit"  of  God. 
This  is  the  most  deplorable  and  irremediable  effect 
of  sin  :  but  it  is  one,  that  in  general  perhaps  is  the 
least  considered  and  regarded  of  all  others. 

Bp.  Horne, 

(18.)  Namely,  the  Spirit  of  God,  which  might 
enable  him  to  act  as  became  a  prophet  and  a  king, 
free  from  base  desires  and  enslaving  lusts. 

Bp.  Horne. 


582 


THE  PSALTER. 


Day  10, 


J 


k 


19  Then  shall  thoa  be  pleased  (19.)  with  | 
the  sacrifice  of  righteousness,  with  the  burnt-  \ 
offerings  and  oblations  ;  they  shall  they  offer 
young  bullocks  upon  thine  altar. 

Psalin  52.  (20.)      Q,idcl  gloriaris  7 
WHY  boastest  thou  thyself,  (21.)  thou  ty- 
rant, that  thou  canst  do  misnhief  .' 

2  Whereas  the  goodness  of  God  endureth 

yet  dailv. 

3  'IMiy  tongue  iuiagiueth  wickedness,  and 
with  lies  thoucnttest  like  a  sharp  razor. 

4  Thou  hast  loved  unrighteousness  more 
than  goodness,  and  to  talk^of  lies  more  than 
righteousness. 

^5  Thou  hast  loved  to  speak  all  words 
that  may  do  hurt,  O  thou  false  tongue. 

6  Tlierefore  shall  God  destroy  thee  for 
ever ;  he  shall  take  thee,  and  pluck  thee 
out  of  thy  dwelling,  and  root  thee  out  of  the 
land  of  the  living. 

7  The  righteous  also  shall  see  this,  and 
fear,  and  sliall  laugh  him  to  scorn  : 

8  Lo,  this  is  the  man  that  took  not  God 

(19.)  This  liad  its  literal  accomplishment,  when 
Jerusalem  was  finished  ;  when  tlie  temple  was 
erect  d  on  mount  Sion  ;  and  when  the  Lord  gra- 
ciously vouchsafed  to  accept  the  sacrifices,  there  of- 
fered on  his  holy  altars,  by  king  Solomon,  at  the 
head  of  his  faithl^ul  and  devout  people.  It  is  spi- 
ritually true  in  the  Christian  Church,  where  the 
substance  of  all  the  Mosaic  types  and  shadows  is 
offered  and  presented  to  the  Father,  by  the  Prince 
of  Peace,  at  the  head  of  the  Israel  of  God.  And  ii 
will  be  eternally  verified  in  the  kingdom  of  heaven, 
where  the  sacrifices  of  righteousness  and  love, 
of  praise  and  thanksgiving,  will  never  cease  to 
he  offered  to  him,  that  sitteth  on  the  throne, 
by  the  Church  triumphant  in  glory. 

Bp.  Horne. 

(20.)  In  the  person  of  Doeg  the  Edomite,  who 
was  the  persecutor  of  David,  and  the  murderer  of 
the  priests,  are  described,  1 — 5,  the  enemies  of  the 
truth  and  the  Church  in  all  ages  ;  whose  utter  de- 
struction from  the  presence  of  the  Lord  is  foretold, 

6,  with  the  exultation  of  the  righteous  over  them, 

7,  8;  these  last  rejoice,  9,  in  the  flourishing  state 
under  grace,  10,  in  hope  of  future  glory,  through 
faith  and  patience.  Bp.  Horne. 

The  occasion  of  this  Psalm  is  to  be  found  in  1 
Sam.  xxii.  where  we  read,  that  Doeg,  in  order  to 
ingratiate  himself  with  Saul,  discovered  to  him 
those  who  were  confederate  with  David,  particu- 
larly Ahimelech ;  and  afterwards,  at  the  desire  of 
Saul,  murdered  the  priests  of  the  Lord. 

Travell 

(21.)  "  The  Psalmist  thought  it  strange,"  says 


for  his  strength  ;  but  trusted  unto  the  mul- 
titude of  his  richer,  and  strengthened  him- 
self in  his  v/ickedness. 

9  As  for  me,  (22.)  1  am  like  a  green  olive- 
tree  in  the  house  of  God  ;  my  trust  is  in 
the  tender  mercy  of  God  for  ever  and  ever. 

10  1  will  always  give  thanks  unto  theo 
for  that  thou  hast  done  ;   and  I  will  hope  in  ^ 
thy  name,  for  thy  saints  like  it  well.  ^ 

EVENING  PRAYER. 

Psalai  53.  (23.)     Dixit  insipiens. 

THE  foolish  body  hath  said  in  his  heart, 
There  is  no  God. 

2  Corrupt  are  they,  and  become  abomi- 
nable in  their  wickedness ;  there  is  none 
that  doeth  good. 

3  God  looked  down  from  heaven  upon 
the  children  of  men,  to  see  if  there  were  any 
that  would  understand,  and  seek  after  God. 

4  But  they  are  all  gone  out  of  the  way. 
they  are  altogether  become  abominable ;  there 
is  also  none  that  doeth  good,  no  not  one. 

the  pious  and  ingenious  Norris,  "  that  any  man 
should  value  himself  for  being  able  to  do  mischief, 
when  God  esteemed  it  his  glory  to  do  good."  In 
vain  did  Doeg  the  Edomite  boast  himsel,  in  the 
mischief  he  had  done,  by  massacreing  the  innocent 
priests  and  their  families;  since  "the  goodness  of 
God,"  which  is  "  unchangeable,"  had  decreed  the 
preservation  of  David.  As  vainly  did  Herod,  the 
Idumean,  or  Edomite,  glory  in  the  slaughter  of  the 
Bethlchemitish  infants,  since  heaven  had  deter- 
mined, tliat  the  child  Jesus  should  not  be  one  of 
the  number.  A  persecution  may  produce  martyrs; 
but  the  gates  of  hell  are  never  to  prevail  against  the 
Cnurch.  Bp.  Horne. 

(22.)  The  representative  of  Messiah  pourtrays 
himself,  as  the  reverse  of  Doeg  and  the  wicked,  ii 
terms  applicable  likewise  to  his  great  original.  He 
was  in  the  house  of  God,  they  were  in  the  world  ; 
he  was  as  a  fruitful  olive  tree,  they  were  as  barren 
unprofitable  wood  ;  he  was  to  be  daily  more  and 
more  strengthened,  established,  settled,  and  increas- 
ed ;  they  were  to  be  cast  down,  broken,  swept 
away,  and  extirpated  ;  and  all  this,  because  he  had 
trusted  in  the  mercy  of  God,  they  in  the  abundance 
of  their  riches.  We  Gentiles  were  branches  of 
the  "  wild  olive,"  but  are  now  grafted  in  the  good 
one :  Lord,  make  us  to  flourish  and  bear  fruit,  in 
thy  immortal*  courts,"  world  without  end  !  ^^ 

Bp.  Horne.     -^ 

(23.)  This  Psalm  is  in  a  manner  the  same  with 
Psalm  xiv,  for  the  explanation  of  the  whole,  there- 
fore, the  reader  is  referred  to  the  comment  on  that 
Psalm.  Bp.  Horne. 


Day  10. 


THE  PSALTER. 


583 


5  Are  they  not  without  understanding 
that  work  wickedness,  eating  up  my  people 
as  if  they  would  eat  bread?  they  have  not 
called  upon  God. 

6  They  were  afraid,  where  no  fear  was  ; 
for  God  hat!)  broken  the  bones  of  him  that 
besieged  thee  ;  thou  hast  put  them  to  con- 
fusion, because  God  hath  despised  them. 

7  O  th;it  the  s  dvation  were  given  unto 
Israel  out  of  Siou  !  O  tliat  the  Lord  would 
deliver  his  people  out  of  captivity  ! 

8  Then  should  Jacob  rejoice,  and  Israel 
sliould  be  right  glad. 

Psahn  54.  (24.)  Dens,  in  nomine. 

SAVE  me,  O  God,  for  thy  name's  sake, 
and  avenue  me  in  thy  strength. 

2  Hear  my  prayer,  O  God,  and  hearken 
unto  tlie  words  of  my  mouth  : 

3  For  stran<j:ers  are  risen  up  (25.)  against 

(24.)  David,  as  it  has  been  supposed,  when  be- 
trayed by  the  Ziphites,  and  surrounded  by  Saul, 
1,  2,  comraitteth  his  cause,  and  preferreth  his  pray- 
er, to  God  ;  3,  complainelh  of  his  cruel  treatment  ; 
4,  5,  expresseth  liis  assurance  of  the  divine  favour, 
and  the  destruction  of  his  enemies :  6,  7,  being  de- 
livered from  his  danger,  he  blesseth  and  praiseth 
God.  See  the  history.  1  Sam.  xxiii.  The  appli- 
cation to  Christ,  and  to  Christians,  is  plain  and 
easy  ;  for  which  reason,  our  Church  hath  appoint- 
ed this  Psalm  to  be  read  on  Good  Friday. 

Bp.  Horne. 

(25.)  The  Ziphites,  though  David's  country- 
men, acted  the  part  of  "strangers,"  or  "  aliens."  in 
seeking  to  deliver  him  up  to  his  unjust  and  cruel 
enemy.  Such  a  part  did  the  whole  Jewish  nation 
act  towards  the  anointed  Prince  and  Saviour, 
when  they  actually  delivered  him  over  to  the  Ro- 
man power.  And  the  Church  frequently  meeteth 
Vv'ith  such  treatment  at  the  hands  of  her  children, 
as  she  had  reason  to  expect  only  from  '•  strangers 
to  the  covenant  of  promise."  Something  like  this 
always  happens,  when  men,  instead  of  setting  God, 
set  the  A'orld  before  their  eyes.  Bp.  Horne. 

(26.)  Saul,  under  the  direction  of  the  Ziphites, 
having  encompassed  David  on  every  side,  was 
suddenly  called  off  to  defend  his  country  from  an 
invasion  of  the  Philistines  ;  by  which  means  Da- 
vid escaped,  and  "beheld  his  enemies"  retreating. 
1  Sam.  xxiii.  27.  For  this  event  he  offers  the  sa- 
crifice of  a  heart  freed  from  fear,  and  praises  the 
name  of  his  great  Deliverer.  Christians  should 
follow  his  example;  they  should  consider,  how 
great  things  God  hath  done  for  them,  and  should 
never  suffer  the  voice  of  praise  and  thanksgiving 
to  cease  in  the  Church  of  the  redeemed, 

Bp.  Hobne. 


me  ;   and  tyrants,  which  have  not   God  be- 
fore  their  eyes,  seek  after  my  soul. 

4  Behold,  God  is  my  helper  ;  the  Lord  is 
with  them  that  uphold  my  soul. 

5  He  shall  reward  evil  unto  mine  ene- 
mies :  destroy  thou  them  in  thy  truth. 

6  An  offering  of  a  free  heart  will  I  give 
thee,  (26.)  and  praise  thy  name,  O  Lord ; 
because  it  is  so  comfortable. 

7  For  he  hath  delivered  me  out  of  all  my 
trouble  ;  and  mine  eye  hath  seen  his  desire 
tipon  mine  enemies. 

Psalm  55.  (27.)     Exaudi,  Deus. 

HEAR  my  prayer,  O  God,  (28.)  and  hide 
not  thyself  from  my  petition. 

2  Take  heed  unto  me,  and  hear  me,  how 

1  mourn  in  my  prayer,  and  am  vexed. 

3  The  enemy  cri(!th  so,  and  the  ungodly 
Cometh  on  so  fast ;  for  they  are  minded  to 

(27.)  David,  as  it  is  supposed,  when  driven  out 
of  Jerusalem  by  the  rebeUion  of  Absalom,  and  in 
danger  of  being  suddenly  cut  off,  1 — 8.  maketh  his 
prayer  to  God,  and  describeth  the  sorrowful  state 
of  his  soul;  9 — 11,  entreateth  that  the  iniquitous 
counsels  of  the  rebels  may  be  divided  and  confoun- 
ded ;  12 — 15,  upbraideth  Ahithophel,  the  Judas  ot 
those  tirnes,  with  his  foul  treason  ;  16 — 20,  fore-  I 
telleth  the  tragical  end  of  faction,  and  his  own 
re-establishment  through  faith  in  God,  notwith- 
standing, 21  —  25.  the  base  treachery  of  his  fa- 
vourite son  and  favourite  servant. 

Bp.  Horne. 

That  A'>salom's  rebellion  gave  occasion  to  this 
Psalm  may  seem  not  improbable,  when  we  recol- 
lect the  particulars  of  that  story,  as  it  is  related  in 

2  Sam.  XV.  The  consternation  and  distress,  ex- 
pressed in  verses  4 — 8,  describe  the  king's  state  of 
mind,  when  he  fled  from  Jerusalem,  and  marched 
weeping  up  the  mount  of  Olives.  The  iniquity 
cast  upon  the  Psalmist  answers  to  the  complaints, 
artfully  raised  against  the  king  by  his  son,  of  a 
negligent  administration  of  justice,  and  to  the  re- 
proach of  cruelty  cast  upon  him  by  Shimei.  2  Sara. 
XV.  2.  4  ;  and  xvi.  7,  8.  The  companion,  the  guide, 
and  the  familiar  friend  we  find  in  Ahithophel,  the 
confidential  counsellor,  first  of  David,  and  after- 
wards of  Absalom.  The  "  mouih  softer  than  but- 
ter" and  the  •'  words  smoother  than  oil"  describe 
the  insidious  character  of  Absalom,  as  it  is  de- 
lineated by  the  historian.  2  Sam.  xv.  5.  9.  Stil! 
the  believers,  accustomed  lo  the  double  edge  of  the 
prophetic  style,  in  reading  this  Psalm,  notwith- 
standing its  agieement  with  the  occurrences  of 
David's  life,  will  be  led  to  think  of  David's  great 
descendant,  who  endured  a  bitterer  agony,  and  was 
the  victim  of  a  baser  treachery,  in  the  same  spot 


584 


THE  PSALTER. 


Day  10. 


do  me  some  mischief,  so  maliciously  are  they 
set  against  me. 

4  My  heart  is  disquieted  within  me.  and 
the  fear  of  death  is  fallen  upon  me. 

5  Feartessness  and  trembling  are  come 
upon  me,  and  an  horrible  dread  hath  over- 
whelmed me. 

6  And  I  said,  O  tliat  I  had  wings  like  a 
dove !  for  tlien  would  1  flee  away,  and  be  at 
rest. 

7  Lo,  then  would  I  get  me  away  far  off, 
and  remain  in  the  wilderness. 

8  I  would  make  haste  to  escape,  (29.)  be- 
cause of  the  stormy  wind  and  tempest, 

9  Destroy  their  tongues,  (30.)  O  Lord, 
and  divide  them  ;  for  I  have  spied  unright- 
eousness and  strife  in  the  city. 

10  Day  and  night  they  go  about  within 
the  walls  tliereof;  mischief  also  and  sorrow 
are  in  the  midst  of  it. 

11  Wickedness  is  therein  ;  deceit  and 
guile  go  not  out  of  their  streets. 

12  For  it  is  not  an  open  enemy  (31.)  that 
hath  done  me  this  dishonour  ;  for  then  I 
could  have  borne  it. 

13  Neither  was  it  mine  adversary  that  did 
magnify  himself  against  me  ;  for  then  perad- 
venture  I  would  have  hid  myself  from  him  : 

14  But  it  was  even  thou,  my  companion, 
my  guide,  and  mine  own  familiar  friend. 

where  David  is  supposed  to  have  uttered  these  cotn- 
plaiuts.  Bp.  Horsley. 

(28.)  In  the  person  of  David,  driven  from  his 
throne,  and  put  in  fear  of  his  life,  by  Absalom  and 
Ahithophel,  we  here  behold  our  blessed  Rederaer, 
on  the  day  of  his  sufferings,  praying  earnestly,  and 
repeating  his  supplications,  as  in  the  garden  of 
Gethseraane,  at  the  prospect  of  that  sea  of  sorrow 
which  was  then  about  to  overwhelm  his  agonizing 
soul.  In  all  our  afflictions,  he  was  afflicted  :  in 
his  afflictions,  let  us  be  so.  Bp.  Horne. 

(29.)  The  sentiment  is,  that  he  should  with  more 
ease  provide  a  shelter  against  the  storms  in  the 
wilderness,  than  against  the  malice  of  man  in  the 
city.  Bp.  Horsley. 

(30.)  In  these  words,  king  David  beseecheth 
God  to  divide,  confound,  and  bring  to  nothing,  the 
counsels  of  the  iniquitous  and  rampant  faction  ; 
for  so,  in  the  history,  we  find  him  saying,  "  O 
Lord,  I  pray  thee,  turn  the  counsel  of  Ahithophel 
into  foolishness  :"  2  Sam.  xv.  31.  The  royal  pray- 
er was  heard  ;  the  counsel  of  Ahithophel  was  over- 
thrown by  Hushai,  and  the  disappointed  traitor 
became  his  own  executioner.  The  treason  of  Ju- 
das, against  the  Son  of  David,  brought  him  like- 
wise to  the  same  end.  Every  one,  who  finds  him- 
self tempted  to  betray  the  cause  of  his  prince,  or 


15  We  took  sweet  counsel  together,  and 
walked  in  the  house  of  God  as  friends. 

16  Let  death  come   hastily  upon  them,     ri  - 
(42.)  and  let  them  go  down  quick  into  hell;    J 
lor  wickedness  is  in  their  dwellings,  and 
among  them. 

17  As  for  me,  I  will  call  upon  God,  aixl 
the  Lord  shall  save  me. 

18  In  the  evening,  and  morning,  and 
at  noonday,  will  T  pray,  and  that  instantly  ; 
and  he  shall  hear  my  voice. 

19  It  is  he  that  hath  delivered  my  soul  in 
peace,  from  the  battle  that  was  against  me  ; 
for  there  were  many  witli  me. 

20  Yea,  even  God  that  endureth  for  ever, 
shall  he  ir  me,  and  bring  them  down  ;  for 
they  will  not  turn,  nor  fear  God. 

21  He  laid  his  liands  upon  such  (33.)  as 
be  at  peace  with  him,  and  he  brake  his  cove- 
nant. 

22  The  words  of  his  mouth  were  softer 
than  butter,  having  war  in  his  heart  ;  his 
words  were  smoother  than  oil,  and  yet  they 
be  very  swords. 

23  O  cast  thy  burthen  upon  the  Lord, 
(31.)  and  he  shall  nourish  thee,  and  shall 
not  suffer  the  righteous  to  fall  for  ever. 

24  And  as  for  them,  thou,  O  God,  shall 
bring  them  into  the  pit  of  destruction. 

25  The  blood-thirsty  and  deceitful  men 

his  Saviour,  should  set  these  two  examples  before 
his  eyes.  Bp.  Horne. 

(31)  The  many  aggravating  circumstances  of 
Ahithophel's  treason  against  David,  and  that  of 
Judas  against  Christ,  are  here  strongly  marked. 
The  treachery  of  pretended  friends  is  generally  to 
the  Church,  as  it  was  to  her  Lord,  the  beginning 
of  sorrows.  Ingratitude,  malice,  and  falsehood,  are 
ingredients  that  must  always  meet  in  the  compo- 
sition of  a  traitor.  Bp.  Horne. 

(32.)  In  these  words  is  predicted  the  tragical 
fate  of  Ahithophel,  and  those  who  followed  Absa- 
lom; of  Judas  and  the  Jews;  and  of  all,  who  shall 
resemble  them  in  wickedness.  The  sudden  de- 
struction of  Korah,  Dathan,  and  Abiram,  who,  for 
stirring  up  a  rebellion  against  Moses  and  Aaron, 
"  went  down  alive  into  the  pit,"  seems  here  alluded 
to,  as  the  grand  representation  of  the  manner  in 
which  the  bottomless  pit  shall  one  day  shut  her 
mouth  for  ever  upon  all  the  impenitent  enemies  of 
the  true  King  of  Israel,  and  great  High-Priest  of 
our  profession.  Bp.  Horne. 

(33.)  The  prophet  goes  on  to  describe  the  per-       / 
fidy  of  traitors,  like  Ahithophel  and  Judas.     Every    . 
wilful  and  malicious  sinner  "  puts  forth  his  hand 
against"  the  person  who  is  "  at  peace  with  him," 
"  nay,  who*  made  his  neace  "  with  the  Father;  and 


Day  11. 


THE  PSALTER. 


586 


shall  not  live  out  half  their  days  :  neverthe- 
less, my  trust  shall  be  in  thee.  O  Lord. 


( 


The  Eleventh  Day. 
MORNING  PRAYER. 

Psalm  56.  (35.)     Miserere  mei,  Deus. 

BE  merciful  unto  me,  O  God,  (36.)  for 
man  goeth  about  to  devour  me  ;  lie  is  daily 
fighting  and  troubhng  me. 

2  Mine  enemies  are  daily  in  hand  to 
swallow  me  up  ;  for  they  be  many  that 
fight  against  me,  0  thou  Most  Highest. 

3  Nevertheless,  though  I  am  sometimes 
afraid,  yet  put  I  my  trust  in  thee. 

4  1  will  praise  God  because  of  his  word  : 
I  have  put  my  trust  in  God  and  will  not 
fear  what  flesh  can  do  unto  me. 

5  They  daily  mistake  my  words ;  all 
that  they  imagine  is  to  do  me  evil. 

6  They  hold  all  together,  and  keep  them- 
selves close,  and  mark  my  steps,  when  they 
lay  wait  for  my  soul. 

7  Shall  they  escape  for  their  wickedness? 

by  so  doing,  "breaketh  the  covenant"  into  which 
by  baptism  he  was  admitted.  O  blessed  Jesus, 
how  often  do  we  betray  thee  to  thine  enemies,  our 
own  lusts,  and  consider  it  not.  Bp.  Horne. 

(34.)  The  conclusion  of  the  whole  matter  is, 
that  amidst  all  dangers  and  adversities,  whenso- 
ever they  oppress  us,  we  are  to  put  our  full  trust 
and  confidence  only  in  his  mercy,  who  delivered 
David,  and  the  Son  of  David,  out  of  all  their  trou- 
bles. He  who  once  bore  the  burden  of  our  sor- 
rows, requested  of  us,  that  we  would  now  and 
ever  permit  him  to  bear  the  burden  of  our  cares  ; 
that,  as  he  knoweth  what  is  best  for  us,  he  may 
provide  it  accordingly.  Bp.  Horne. 

(35.)  David  in  danger  with  the  Philistines, 
among  whom  he  was  driven,  as  well  as  from  Saul 
and  his  associates,  is  supposed  to,  1,  2.  make  sup- 
plication to  God,  in  whom,  3,  4,  he  placeth  all  his 
hope  and  confidence,  5 — 7,  of  being  saved  from  the 
wiles  and  stratagems  of  the  adversary ;  8,  9,  he 
comforteth  himself  with  the  consideration  that  God 
taketh  account  of  his  sufferings,  and  will  appear  on 
iiis  behalf;  10,  11,  he  repeateth  the  declaration  of 
his  faith  in  the  divine  promises ;  and,  12,  13,  con- 
cludeth  with  paying  his  tribute  of  praise  and 
thanksgiving.  What  David  was  in  Philistia,  the 
disciples  of  the  Son  of  David  are  in  the  world. 

Bp.  Horne. 

(36.)  The  same  words  are  applicable  to  the 
situation  and  circumstances  of  David,  pursued  by 
his  enemies ;  of  Christ,  persecuted  by  the  Jews ; 

74 


Thou,  O  God,  in  thy  displeasure,  shalt  cast 
them  down. 

8  Thou  tellest  my  wanderings  :  put  my 
tears  into  thy  bottlle  :  are  not  these  thing's 
noted  in  thy  book  ?  (37.) 

9  Whensoever  I  call  upon  thee,  then  shall 
mine  enemies  be  put  to  flight :  this  I  know  ; 
for  God  is  on  my  side. 

10  In  God's  word  will  I  rejoice  ;  (38.)  in 
the  Lord's  word  will  I  comfort  me. 

11  Yea,  in  God  have  I  put  my  trust ;  I 
will  not  be  afraid  what  man  can  do  unto 
me. 

12  Unto  thee,  O  God,  will  I  pay  ray 
vows  ;  unto  thee  will  I  give  thanks. 

13  For  thou  hast  delivered  my  soul  from 
death,  and  my  feet  from  falling,  (hat  1  may 
walk  before  God  in  the  light  of  the  living-. 

Psalm  57.  (39.)     Miserere  mei,  Deus. 

BE  merciful  unto  me,  (40.)  0  God,  be 
merciful  unto  me  ;  for  my  soul  trusteth  in 
thee;  and  under  the  shadow  of  thy  wings 
shall  be  my  ,,4-efuge,  until  this  tyranny  be 
overpast.     / 

2  I  will'*  cair  unto  the  most  high  God, 

•of  the  Church,  aflSicted  in  the  world  ;  and  of  the 
soul,  encompassed  by  enemies,  against  whom 
she  is  forced  to  wage  perpetual  war. 

Bp.  Horne. 

(37.)  Known  unto  God  are  all  the  afflictions  of 
his  servants,  while  banished,  like  David,  from  their 
abiding  city  and  country,  they  "wander"  here  be- 
low, in  the  land  of  their  pilgrimage.  The  "  Tears" 
of  penitents  are  had  in  remembrance,  and,  as  so 
many  precious  gems,  will  one  day  adorn  their 
crowns.  How  dear,  then,  in  the  sight  of  God; 
were  the  "  wanderings  "  and  the  "  tears  "  of  the 
holy  Jesus,  submitting  to  perform  penance  for  those 
sins  which  he  never  committed  !        Bp.  Horne. 

(38.)  At  the  conclusion  of  this  Psalm,  and  of 
many  others,  the  prophet  speaketh  of  his  deliver- 
ance as  actually  accomplished  ;  he  acknowledgeth 
himself  under  the  obligation  of  the  vows  made  to 
God  in  the  night  of  affliction,  which  he  is  resolved 
to  pay  on  the  morning  of  triumph  and  jubilee.  O 
come  that  glorious  morning,  when  the  redeemed 
shall  sing  eternal  praises  to  the  Lord  God  of  their 
salvation,  for  having  "  delivered  their  souls  from 
death,  and  their  feet  from  falling,  that  they  may 
walk  before  him,  in  the  light  of  the  living !" 

Bp.  Horne. 

(39.)  This  Psalm  is  said  to  have  been  com- 
posed by  David,  on  occasion  of  his  escape  from 
Saul,  in  the  cave  at  Engedi.  See  1  Sam.  xxiv.  3. 
And  the  Church,  by  her  appointment  of  it  as  one 
of  the  proper  Psalms  for  Easter-day,  hath  instruc- 


586 


THE  PSALTER. 


Day  11. 


even  unto  the  God  that  shall  perform  the 
Cause  which  I  have  in  hand. 

3  He  shall  send  from  h?aren,  and  save  me 
from  the  reproof  of  him  that  would  eat  me  up, 

4  God  shall  send  forth  his  mercy  and 
truth  ;   my  soul  is  amon?  lions. 

5  And  I  lie  even  among  the  children  of 
men,  that  are  set  on  fire,  whose  teeth  are 
spears  and  arrows,  and  their  tongue  a  sharp 
sword. 

6  Set  up  thyself,  O  God,  above  the  heav- 
ens, and  thy  glory  above  all  the  eartli. 

7  They  have  laid  a  net  for  my  feet,  (41.) 
and  pressed  down  my  soul  ;  they  have 
digged  a  pit  before  me,  and  are  fallen  into 
the  midst  of  it  themselves. 

8  My  heart  is  fixed,  (42.)  O  God,  my 
heart  is'  fixed  ;  I  will  sing,  and  give  praise. 

9  Awake  up,  my  glory  ;  awake,  lute  and 
harp  ;   I  myself  will  awake  right  early. 

ted  us  to  transfer  the  ideas  to  the  re^^urrection  of 
Christ  from  the  grave.  The  Psalm  containeth,  I — 
4,  an  act  of  faith  in  the  promises  ;  5,  a  descrip- 
tion of  grievous  sufferings  ;  6,  a  prayer  for  the  ex- 
altation of  God's  glory,  which  is  repeated  again  at 
the  conclusion  ;  7,  a  prediction  of  judgment  on 
the  adversary  ;  8 — 11,  a  strain  of  the  highest 
exultation  and  jubilee.  Bp.  Horne. 

The  composition  of  this  Psalm  is  remarkably 
elegant.  It  begins  in  a  plaintive  strain,  imploring 
aid,  and  expressing  deep  distress  and  extreme  dan- 
ger :  when  suddenly  in  the  8th  verse,  in  the  sure 
prospect  of  the  divine  assistance,  the  strain  is 
changed  to  notes  of  praise  and  triumph,  as  over  an 
enemy  already  fallen.  B]^.  Horslcy. 

(40.)  David,  encompassed  by  his  enemies  at 
Engedi,  putteth  up  this  prayer  to  God ;  the  same 
prayer  we  may  suppose  to  have  been  used  by  our 
blessed  Lord,  when  drawing  near  to  the  grave,  and 
gate  of  death  :  and  the  Church  ever  continueth  the 
use  of  it,  until  she  be  delivered  from  the  bondage 
of  corruption.  In  the  mean  time,  she  teacheth  her 
children  to  put  themselves,  living  and  dying,  under 
the  protection  of  hira  who  is  always  ready  to  "ga- 
ther them,  as  a  hen  gathereth  her  chickens  under 
her  wings."  There  they  may  rest  in  peace  and 
security.  •  Bp.  Horne. 

(41.)  David  compares  himself,  (1  Sam.  xxvi. 
20,)  to  a  bird  upon  the  mountains,  which  the  fowl- 
er endeavoi^reih  to  hunt  into  the  nets  and  snares 
set  up  and  prepared  for  its  destruction.  So  was 
the  most  innocent  dove,  the  holy  Jesus,  persecuted 
by  the  Jews  until  they  had  driven  him  into  the 
snares  of  death,  and  laid  him  low  in  the  grave. 
But  the  enemies  of  both  received,  in  the  end,  the 
due  reward  of  their  deeds,  and  "  fell  into  the  pit 
they  had  digged."  Bp.  Horne. 


10  I  will  give  thanks  (43.)  unto  thee,  O 
Lord,  among  the  people  ;  and  I  will  sing 
unto  tliee  among  the  nations. 

11  For  the  greatness  of  thy  mercy  reach- 
eth  unto  the  heavens,  and  thy  truth  unto 
the  clouds. 

12  Set  up  thyself,  O  God,  above  the  heav- 
ens, and  thy  glory  above  all  the  earth. 

Psalm  58.  (44.)     Si  vere  tttique.  X 

ARE  your  minds  set  npon  righteousness,     • 
0  ye  congregation  ?  (45.)  and  do  ye  judge 
the  thing  that  is  rieht,  O  ye  sons  of  men  ? 

2  Yea,  ye  imagine  mischief  in  your  heart 
upon  tlie  earth,  and  your  hands  deal  with 
wickedness. 

3  The  ungodly  are  froward,  even  from 
their  mother's  womb  ;  as  soon  as  they  are 
born,  they  go  astray  and  speak  lies. 

4  They  are  as  venomous  as  the  poison  of 

(42.)  At  the  prospect  of  approaching  deliverance, 
the  prophet,  in  the  person  of  Christ,  declareih  his 
heart  to  be  fixed  and  established,  steadfast  and  un- 
raoveable  in  the  midst  of  trouble,  even  then  pre- 
paring to  celebrate  its  future  enlargement  with 
songs  of  praise.  Bp.  Horne. 

(43.)  The  resurrection  of  Jesus  from  the  grave, 
foreshadowed  in  the  deliverance  of  David  from  the 
hand  of  Saul,  was  a  transaction  which  caused  the 
heavens,  and  all  the  powers  therein,  to  extol  the 
mercy  and  truth  of  God.  The  nations  of  the  earth, 
whose  are  the  benefits  and  the  blessings  of  that 
transaction,  are,  therefore,  bound  evermore  to  make 
it  the  subject  of  their  praises  and  thanksgiving ; 
which  is  done  by  the  members  of  our  Church, 
every  Easter-day,  in  the  words  of  that  very  Psalm,      j 

Bp.  Horne.       fy 

(44.)  This  Psalm  of  David  is  a  contemplation 
of  the  injustice  and  incorrigible  wickedness  of  men, 
especially  of  his  enemies  that  exasperated  Saul 
against  him ;  together  with  God's  unexpected 
speedy  vengeance  on  them.  D?:  Hammond. 

In  the  persons  of  Saul  and  his  iniquitous  coun- 
sellors, the  enemies  of  Christ,  and  the  Church,  1, 
2,  are  reproved,  and,  3 — 5,  their  malice  is  describ- 
ed, by  comparing  it  to  the  poison  of  serpents,  which 
are  proof  against  every  art  made  use  of  to  tame 
them :  6 — S,  the  destruction  of  the  wicked  is  fore- 
told and  illustrated  by  six  similitudes  ;  9,  the  tri- 
umph of  the  righteous  is  likewise  predicted ;  as 
also,  10,  the  effect  it  will  produce,  in  manifesting  to 
all  the  world  the  providence  and  glory  of  God. 

Bp.  Horne. 

(45.)  The  proceedings  of  Doeg,  and  other  asso- 
ciates of  Saul,  against  David  ;  those  of  Judas  and 
the  Sanhedrim  against  our  Lord;  and  those  of 
wicked  princes,  and  court  sycophants,  in  different 


Day  11. 


THE  PSALTER. 


587 


/I 


a  serpent,  even    like  the   deaf    adder,  that 
stoppeth  her  enrs  ; 

5  Which  refnseth  to  hear  the  voice  of  the 
charmer,  ciiarm  he  never  so  wisely. 

6  Break  their  tcc-.th,  O  God,  (46.)  in  their 
months  ;  smite  the  jaw-bones  of  the  lions, 
O  Lord  :  let  them  Aill  away  like  water  that 
rnnn'^'th  apace  ;  and  when  they  shoot  their 
arrows,  let  them  be  rooted  ont.  (47.) 

7  Let  them  consnme  away  like  a  snail, 
(18.)  and  be  like  the  untimely  fruit  of  a  wo- 
man ;  and  let  them  not  see  the  sun. 

8  Or  ever  your  pots  be  made  hot  with 
thorns,  so  let  indignation  vex  him,  even  as 
a  thin 2^  that  is  raw. 

9  The  righteous  shall  rejoice,  (49.)  when 
he  seeth  the  vengeance  ;  he  shall  wash  his 
footsteps  in  the  blood  of  the  ungodly. 

10  So  that  a  man  shall  say,  Verily,  there 
is  a  reward  for  the  righteous  ;  doubtless 
there  is  a  God  that  judgeth  the  earth. 


-^  '  EVENING  PRAYER. 

Psalm  59.  (50.)     Eripe  me  de  inimicis. 

DELIVER  me  from  mine  enemies,  (51.) 
O  God  ;  defend  me  from  them  that  rise  up 
against  me. 

ages,  against  the  faith  and  the  Church  ;  as  they 
spring  from  the  same  principles,  so  they  flow  pret- 
ty mitch  in  the  same  channel.  Such  men  may 
here  see  their  characters  drawn  and  their  end  fore- 
told. Bp.  HORNE. 

(46.)  The  destruction  of  the  wicked  is  represent- 
ed under  six  similitudes.  The  first  is  that  of  break- 
ing the  teeth  of  lions,  being  the  most  terrible  wea- 
pons of  the  most  terrible  animals.  But  what  is  hu- 
man power,  at  its  highest  exaltation,  if  compared 
to  that  of  God?  Bp.  Hokne. 

(47.)  The  second  similitude,  used  to  illustrate 
the  destruction  of  the  wicked,  is  that  of  torrents 
and  inundations,  which  descend  with  great  noise 
from  the  mountains,  and  cover  the  face  of  a  coun- 
try ;  but  their  cause  soon  ceasing  to  act,  they  run 
off  and  appear  no  more;  herein  affording  a  fine  em- 
blem of  the  weakness  and  instabiUty  of  earthly 
power.  Bp.  Horxe. 

(4S.)  A  snail,  whic'i,  coming  forth  of  his  shell, 
marks  his  path  with  slime,  continually  losing  some 
part  of  his  substance  in  his  progress  5  and  an  abor- 
tion, which  consumes  away  in  tlie  like  manner: 
these  are  the  fourth  and  fifth  images,  selected  to 
represent  the  transient  nature  of  worldly  jrreatness, 
still  wasting,  till  it  comes  to  nothing;  and  the  mis- 
erable fate  of  those,  who  perish,  with  their  half 
formed  devices,  nor  ever  behold  the  Sun  of  right- 
eousness. Bp.  Horne. 

(49.)  The  victories  of  that  just  One,  gained  in 


2  O  deliver  n]e  from  the  wicked  doers, 
and  save  me  from  the  blood-thirsty  men. 

3  For  lo,  they  lie  waiting  for  my  soul  ; 
the  mighty  men  are  gathered  against  me, 
without  any  offence  or  fault  of  me,  O  Lord. 

4  They  run  and  prepare  themselves  with- 
out my  fault ;  arise  thou  therefore  to  iielp 
me,  and  behold. 

5  Stand  up,  O  Lord  God  of  hosts,  thou 
God  of  L«:rael,  to  visit  all  the  heathen,  and 
be  not  merciful  unto  them  that  offend  of 
malicious  wickedness. 

6  They  go  to  and  fro  in  the  evening, 
they  grin  like  a  dog,  and  run  about  through 
the  city. 

7  Behold,  they  speak  with  their  moiuh,  and 
swords  are  in  their  lips  ;  for  who  doth  hear  ? 

8  But  thou,  O  Lord,  shall  have  them  in 
derision,  and  thou  shalt  laugh  all  the  hea- 
then to  scorn. 

9  My  strength  will  I  ascribe  unto  thee; 
for  thou  art  the  God  of  my  refuire. 

10  God  showeth  me  his  goodness  plen- 
teously  ;  and  Gcid  shall  let  me  see  my  de- 
sire upon  mine  enemies. 

11  Slay  them  not,  (52.)  lest  my  people 
forget  it ;   but  scatter  them  abroad  among 

his  own  person  and  ia  those  of  his  faithful  ser- 
vants, over  the  enemies  of  man's  salvation,  are 
productive  of  a  joy,  which  springeth  not  from  love 
of  revenge,  but  is  inspired  by  a  view  of  the  divine 
mercy,  justice,  and  truth,  displayed  in  the  redemp- 
tion of  the  elect,  the  punishment  of  the  unirodly, 
and  the  accomplishment  of  the  promises.  Who- 
ever duly  weigheth  and  considereth  these  things, 
willdiligently  seek  afier  the  reward  of  righteousness, 
and  humbly  adore  the  providence  which  ordereth 
all  things  aright,  in  heaven  and  earth.  Bp.  Horne. 

(50.)  This  Psalm  is  said  to  have  been  composed 
on  occasion  of  David's  escape,  when  Saul  sent, 
and  they  watched  the  house  to  kill  him.  See  1 
Sam.  xix.  11 — 18.  David  in  these,  as  in  many 
other  circumstances  of  his  life,  may  be  consid- 
ered as  the  representative  of  Messiah,  ],  2,  pray- 
ing to  be  delivered  from  the  power  of  his  blood- 
thirsty enemies,  whose  indefatigable  malice,  he, 
3 — 7,  describes:  but,  8 — 10,  predicts  his  own  en- 
largement through  the  tender  mercy  and  njighty 
power  of  God  ;  as  also,  11 — 15,  the  singular  ven- 
geance to  be  poured  out  upon  his  enemies,  for  their 
punishment,  and  the  admonition  of  others.  The 
Psalm  concludes  with  a  strain  of  exultation  and 
thanksgiving.  Bp.  Horne. 

(51.)  In  these  words  we  hear  the  voice  of  Da- 
vid, when  a  prisoner  in  his  own  house;  the  voice 
of  Christ,  when  surrounded  by  his  merciless  ene- 
mies ;  the  voice  of  the  Church,  when  under  bon- 


588 


THE  PSALTER. 


Day  11. 


the  people,  and  put  them  down,  O  Lord,  our 
/        defence. 

12  For  the  sin  of  their  mouth,  (53.)  and 
for  llie  words  of  their  lips,  they  shall  be 
taken  in  their  pride ;  and  why  ?  their 
preacliinof  is  of  cursing^  and  lies. 

13  Consume  them  in  thy  wrath  ;  (54.) 
consume  them,  that  they  may  perish,  and 
know  that  it  is  God  thatruleth  in  Jacob,  and 
unto  the  ends  of  the  world. 

14  And  in  the  evenino;  they  will  return, 
grin  like  a  dog,  and  will  go  about  the  city. 

15  They  will  run  here  and  there  for 
meat,  and  grudge  if  they  be  not  satisfied. 

16  As  for  me,  I  will  sing  of  thy  power, 
and  will  praise  thy  mercy  betimes  in  the 

^^        morning ;   for  thou  hast  been  my  defence 
and  refuge  in  the  day  of  my  trouble. 

17  Unto  thee,  O  my  strength,  will  I 
sing  ;  for  thou,  0  God,  art  my  refuge,  and 
my  merciful  God. 

dage  in  the  world ;  and  the  voice  of  the  Christian, 
when  under  temptalion,  affliction,  and  persecution. 

Bp.  Horne. 

(52.)  The  prophet,  in  the  person  of  Messiah, 
predicteth  the  singular  fate  of  the  Jews  ;  who,  for 
their  sins,  were  not  extirpated,  lest  the  Gentile 
Christians  should  "  forget"  their  punishment,  but 
were  '•  scattered"  among  all  nations,  and  degraded 
from  the  glorious  privileges  of  that  high  rank  in 
which  they  once  stood.  Thus  doth  that  people  re- 
main, at  this  day,  a  monument  of  God's  vengeance 
against  apostacy  ;  a  beacon,  set  up,  and  kindled  by 
the  hand  of  heaven,  as  a  warning  to  all  Christian 
Churches,  that  they  split  not  on  the  same  fatal  rock. 

Bp.  Horne. 

Jerome  rightly  conceives,  that  this  passage  al- 
ludes to  the  punishment  of  the  Jewish  nation,  dis- 
persed but  not  extinguished.  Bp.  Horsley. 

(53.)  That  dreadful  word,  "  His  blood  be  On  us 
and  on  our  children."  Bp.  Horsley. 

The  causes  of  the  Jews'  dispersion  are  here  as- 
signed, namely,  "  the  sin  of  their  mouth"  in  the 
"  words  of  their  lips,"  or  their  "  hard  speeches," 
spoken  against  the  Son  of  God  ;  their  slanders,  ly- 
ing accusations,  and  outrageous  blasphemies,  to- 
gether with  that  horrid  imprecation  in  which  they 
involved  their  descendants ;  who  have  groaned  un- 
der the  weight  of  it  for  these  1700  years,  and  yet 
still  continue  to  justify  the  deeds  of  their  fathers, 
retaining  that  "pride"  in  their  name,  and  long 
since  forfeited  privileges,  which  provoked  the  Ro- 
mans to  destroy  their  city  and  country. 

Bp.  Horne. 

(54.)  This  prediction  was  accomplished  in  the 
total  subversion  of  Jerusalem  by  Titus,  when  the 
Jews  having  no  longer  any  city,  temple,  or  civil 


Psalm  60.  (55.)     Dens,  repulisti  nos. 

O  GOD,  thou  hast  cast  us  out,  and  scat 
tered  us  abroad ;  thou  hast  also  been  dis- 
pleased :  O  turn  thee  unto  us  again.  (56.) 

2  Thou  hast  moved  the  land,  and  divid- 
ed it ;  heal  the  sores  thereof,  for  it  shaketh. 

3  Thou  hast  showed  thy  people  heavy 
things  ;  thou  hast  given  us  a  drink  of  dead- 
ly wine. 

4  Thou  hast  given  a  token  for  such  as 
fear  thee,  that  they  may  triumph  because  of 
the  truth.  (57.) 

5  Therefore  were  thy  beloved  delivered  : 
help  me  with  thy  right  hand,  and  hear  me. 

6  God  hath  spoken  in  his  holiness,  I 
will  rejoice  and  divide  Sichem,  and  mete 
out  the  valley  of  Succoth. 

7  Gilead  is  mine,  (58.)  and  Manasses  is 
mine  ;  Ephraim  also  is  the  strength  of  my 
head  ;  Judah  is  my  law-giver  ; 

polity,  ceased  to  "  be,"  as  a  nation.  And  they 
have  seen  enough  to  have  convinced  them,  that 
God  is  the  God  "  not  of  the  Jews  only,  but  of  the 
Gentiles  also."  The  Gospel  hath  been  preached, 
idolatry  hath  been  overthrown,  the  nations  have 
been  converted  to  the  faith  of  Abraham,  and  that 
of  David,  whose  Psalms  are  used  throughout  the 
world ;  and  God,  who  "  ruled  in  Jacob,  and  was 
known  in  Jewry,"  now  is  known  and  ruleth  "  unto 
the  ends  of  the  earth;"  for  they  have  "seen  the 
salvation,"  and  submitted  to  the  sceptre,  of  king 
Messiah.  Bp.  Horne. 

(55.)  This  Psalm  is  thought  to  have  been  com- 
posed by  David,  when,  after  his  coming  to  the 
throne,  the  tribes  of  Israel  had  submitted  to  his 
sceptre,  and  he  was  engaged  in  the  reduction  of 
the  adjacent  countries.  See  the  history,  2  Sam.  v. 
and  viii.  1 — 3,  He  describes  what  Israel  had  lately 
suffered  from  foreign  enemies,  and  domestic  feuds; 
4,  5,  6,  he  declareth  himsel  appointed  to  conduct 
his  people  to  victory  and  triumph,  according  to  a 
divine  prediction  ;  7,  he  rejoiceth  in  the  accession  ' 
of  the  other  tribes  to  that  of  Judah,  and,  8 — 12, 
sees  Edom,  Moab,  and  Philistia,  already  subdued 
by  the  mighty  power  of  God.  All  this  is  now  to 
be  spiritually  applied,  in  the  Christian  Church,  to 
the  establishment  and  enlargement  of  Messiah'i 
kingdom,  prefigured  by  that  of  David. 

Bp.  Horne. 

(56.)  When  the  Church,  by  her  sins,  hath  re- 
jected God,  she  is  rejected  by  him ;  she  is  deliver- 
ed into  the  hands  of  her  enemies,  and  suffers  per- 
secution: when,  by  repentance  and  supplication, 
she  returneth  to  him,  he  is  ready  to  meet  and  re- 
ceive her.  The  history  of  Israel  is  one  continued 
exemplification  of  these   most  interestmg  truths. 


Day  11. 


THE  PSALTER 


689 


8  Moab  is  my  wash-pot ;  (59.)  over  Edom 
will  I  cast  out  my  shoe  ;  Philistia,  be  thou 
glad  of  me. 

9  Who  will  lead  me  into  the  strong  city  ? 
fc    who  will  bring  me  into  Edom?  (60.) 

10  Hast  nol  thou  cast  us  out,  O  God  ? 
wilt  not  thou,  O  God,  go  out  with  our 
hosts  ? 

11  O  be  thou  our  help  in  trouble;  for 
vain  is  the  help  of  man.  (61.) 

12  Through  God  will  we  do  great  acts ; 
for  it  is  he  that  shall  tread  down  our  ene- 
mies. 

'  Psalm  61.  (62.)     Exaudi,  Deus. 

HEAR  my  crying,  0  God,  give  ear  unto 
my  prayer. 

/[    It  should   be   the   care   and    endeavour  of  every 
/    Church,  and  every  individual,  to  profit  thereby. 
'  Bp.  Horne. 

(57.)  For  the  temporal  salvation  of  Israel,  God 
raised  up  David,  according  to  his  promise ;  to  whose 
■  standard,  as  a  centre  of  unity,  the  worshippers  of 
the  true  God  might  resort.  For  the  spiritual  and 
eternal  salvation  of  the  Church,  God  raised  up  his 
Son  Jesus,  according  to  his  promise,  and  "  display- 
ed the  banner  of  the  cross,"  under  which  believers 
are  enlisted,  and  led  on  to  triumph,  "  because  of 
the  truth."  Remarkable  to  this  purpose  are  the 
words  of  Isaiah  ;  "  In  that  day  there  shall  be  a  root 
of  Jesse,  which  shall  stand  for  an  ensignof  the  peo- 
ple; to  it  shall  the  Gentiles  seek,  and  his  rest,"  af- 
ter the  battle  is  over,  and  the  victory  gained,  "  shall 
be  glorious."  Isa.  xi.  10.  Bp.  Horne. 

(58.)  "  Gilead,  Manasseh,  Ephraim,"  and  the 
other  tribes  of  Israel,  upon  the  death  of  Ishbosheth 
the  son  of  Saul,  whom  Abner  had  set  over  them, 
joined  the  royal  tribe  of  Judah,  and  came  in,  with 
one  accord,  to  the  house  of  David.  See  2  Sam.  ii. 
8,  and  v,  1.  "  Ephraim,"  as  a  tribe  abounding  in 
valiant  men,  is  styled  by  its  prince,  "  the  strength 
of  his  head,"  or  the  support  of  his  life  and  king- 
dom ;  and  "  Judah,"  as  the  seat  of  empire,  replen- 
ished with  men  of  wisdom  and  understanding, 
qualified  to  assist  the  throne  by  their  salutary  coun- 
sels, is  dignified  with  the  title  of  "law-giver." 

Bp.  Horne. 

(59.)  After  having  mentioned  the  submission  of 
the  Israelitish  tribes  to  his  sceptre,  David  predicts 
the  extension  of  his  kingdom  over  the  neighbour- 
ing nations,  tnose  inveterate  enemies  of  the  people 
of  God  ;  such  as  the  Moabites,  the  Edomites,  and, 
above  all,  the  Philistines.  The  absolute  reduction 
of  these  nations  under  his  dominion  is  express- 
ed metaphorically,  by  the  phrases  of  "  making 
them  his  washpot,  and  extending  his  shoe,  that 
is,  setting  his  foot,"  upon  them.        Bp.  Horne. 


2  From  the  ends  of  the  earth  will  I  call 
upon  thee,  when  my  heart  is  in  heaviness. 

3  O  set  me  up  upon  the  rock  that  is  higher 
than  I ;  for  thou  hast  been  my  hope,  and 
a  strong  tower  for  me  against  the  enemy. 

4  I  will  dwell  in  thy  tabernacle  for  ever, 
and  my  trust  shall  be  under  the  covering  of 
thy  wings. 

5  For  thoi7,  O  Lord,  hast  heard  my  de- 
sires, and  hast  given  an  heritage  unto  those 
that  fear  thy  name.  (63.) 

6  Thou  shalt  grant  the  king  a  long  life, 
that  his  years  may  endure  throughout  all 
generations.  (64.) 

7  He  shall  dwell  before  God  for  ever  ;  O 
prepare  thy  loving  mercy  and  faithfulness, 
that  they  may  preserve  him  ! 

(60.)  Bozrah,  the  capital  of  Idumea,  or  "  Edom," 
was  a  fortified  town,  situated  on  a  rock,  deemed 
impregnable.  See  Obad.  ver.  3.  Considering 
therefore  the  strength  of  the  adversary,  David,  by 
this  question,  acknowledgeth  his  own  impoten- 
cy,  and  the  need  he  had  of  superior  aid,  in  order 
to  achieve  this  important  conquest.    Bp.  Horne. 

(61.)  David,  like  a  wise  and  pious  prince,  ac- 
knowledgeth the  weakness  of  the  fleshy  arm,  and 
strengtheneth  himself  in  the  Lord  his  God.  Much 
more  ought  we  to  confess  the  impotence  of  nature, 
and  to  implore  the  succours  of  grace ;  that  so  we 
may  happily  accomplish  our  spiritual  warfare,  tread 
Satan  under  our  feet,  and  triumph  finally  over  the 
last  enemy,  death  himself.  Bp.  Horne. 

(62.)  In  the  person  of  David,  for  a  while  driven 
into  exile,  and  then  restored  to  his  kingdom,  Ave 
here  behold  the  Church,  or  any  member  thereof,  1, 
2,  3,  preferring  a  petition  for  deliverance  from  the 
troubles  and  temptations  of  this  mortal  state  ;  4,  5, 
expressing  faith  and  hope  in  God  ;  6,  7,  praying  for 
the  prosperity  and  perpetuity  of  Messiah's  king- 
dom ;  and,  S,  resolving  to  praise  God  evermore  for 
the  same.  Bp.  Horne. 

(63.)  The  "  vow^s  "  of  David,  made  during  his 
banishment,  were  heard,  and  he  was  restored  to 
the  possession  of  his  kingdom,  in  that  land  which 
God  had  given  to  his  people,  for  an  "  heritage." 
The  vows  of  Messiah,  made  in  the  days  of  his 
pilgrimage,  were  heard,  and  he  hath  re-assumed 
his  ancient  throne  in  the  heavenly  .Terusalera.  The 
prayers  of  the  faithful,  made  in  the  land  where 
they  are  in  exile,  are  heard,  and  their  spirits  shall 
return  to  God,  who  will  "  give  them  the  heritage 
of  those  that  fear  his  name."  Bp.  Horne. 

(64.)  Thou  shalt  bless  me  with  a  long  and  pros- 
perous life,  and  therein  make  me  a  type  of  the 
Messiah,  whose  kingdom,  when  it  commences, 
shall  have  no  end.  Dr.  Hammond. 

The  King  is  evidently  the  Messiah.  Bp.  Horsley- 


690 


THE  PSALTER. 


Day  12. 


!^ 


8  So  will  I  always  sino^  praise  (65.)  unto 
thy  name,  that  I  may  daily  perform  my 
vows. 


^ 


The  Tioelfth  Day. 


MORNING  PRAYER. 

Psalm  62.  (66.)     Nomie  Deo  7 

MY  soul  truly  waiteth  still  upon  God  : 
(67.)  for  of  him  coaieth  my  salvation. 

2  He  verily  is  my  strength  and  my  salva- 
tion ;  he  is  my  defence,  so  that  I  shall  not 
greatly  fall. 

3  How  long  will  ye  imagine  mischief 
(68.)  against  every  man?  Ye  shall  he  slain 
all  ihe  sort  of  you  ;  yea,  as  a  tottering  wall 
shall  ye  be.  and  like  a  broken  hedge.  (^69.) 

4  Their  device  is  only  how  to  put  him 
out  whom  God  will  exalt ;  their  delight  is 
in  lies  ;  they  give  good  words  with  their 
mouth,  but  curse  with  their  heart. 

5  Nevertheless,  my  soul,  wait  thou  still 
upon  God  ;   for  my  hope  is  in  him. 

6  He  truly  is  my  strength,  and  my  salva- 

(65.)  For  the  preservation  and  prosperity,  the 
exahation,  the  power,  and  the  everlasting  glory  of 
Christ's  kingdom,  Vv'ith  all  the  benefits  and  bless- 
ings thereof,  we  are  bound  to  sing  praise  unto 
God's  holy  name  for  ever,  and  daily  to  perform  the 
vows  made  in  baptism,  that  we  would  belive  in 
him,  and  serve  him,  all  the  days  of  our  life ;  until 
the  blessed  day  shall  dawn,  which  no  night  is  to 
follow,  when  faith  shall  end  in  vision,  and  duty  be 
resolved  into  praise.  Bp.  Horne. 

(66.)  There  are  no  petitions  nor  thanksgivings 
in  this  Psalm  ;  but  expressions  of  David's  faith  and 
confidence  in  God,  and  exhortations  to  all  other 
persons  to  place  all  their  confidence  in  God  only. 

Bp.  Patrick. 

This  Psalm  containeth,  1,  2,  a  resolution  to  trust 
in  God  aloue;  3,4,  a  denunciation  of  judgment 
against  the  persecutors  of  the  just  One  ;  5—7,  a  re- 
peated act  of  faith,  and  resolution  to  trust  in  God, 
with,  8,  an  exhortation  to  all  nations  to  do  the 
same  ;  and  that.  9,  10,  because  there  is  no  confi- 
dence to  be  placed  in  man,  or  in  the  world  ;  but 
only,  11,  in  the  divine  power,  and,  12,  mercy. 

Bp.  Horne. 

(67.)  David,  in  the  mid<t  of  trouble,  and  perhaps 
tempted  to  have  recourse  to  sinful  expedients  for 
his  preservation,  determines  still  to  repose  all  his 
confidence  on  the  promised  mercy  of  him  who  is 
the  "salvation,"  the  "  rock,"  and  the  "high  place," 
or  fortress,  of  men.  Christ  would  not  be  delivered 
from  his  sufferings,  by  any  other  means  than  those, 
which  the  father  had  ordained.     The  Church,  in 


tion  ;  he  is  my  defence,  so  that  I  shall  not 
fall. 

7  In  God  is  my  health  and  my  glory, 
the  rock  of  my  might ;  and  in  God  is  niy 
trust. 

8  O  put  your  trust  in  him  alway,  ye  peo- 
ple ;  pour  out  your  hearts  before  him;  for 
God  is  our  hope. 

9  As  for  the  children  of  men,  they  are 
but  vanity  ;  the  children  of  men  are  deceit- 
ful upon  the  weights  ;  they  are  aitogetlier 
lighter  than  vanity  itself 

10  O  trust  not  in  wrong  and  robbery ; 
give  not  yourselves  unto  vanity  :  if  riches 
increase,  set  not  your  heart  upon  them. 

11  God  spake  once,  (70.)  and  twice  I 
have  also  heard  the  same,  that  power  belong- 
eth  unto  God  ; 

12  And  that  thou,  Lord,  art  merciful  ; 
for  thou  rewardest  every  man  according  to 
his  work. 


Psalm  63.  (71.) 


O  GOD,  thou  art  my  God 
seek  thee. 


Dens,  Densmeus. 

early  will  I 


like  manner,  should  patiently  wait  for  the  salvation 
of  God,  and  not  attempt  through  distrust  of  the  di- 
vine mercy,  to  save  herself  hy  unwarrantable  me- 
thods, of  her  own  devising.  Bp.  Horne. 

(68.)  From  a  declaration  of  his  trust  in  God,  the 
prophet  passeth  to  an  expostulation  with  his  ene- 
mies, for  continually  plotting  against  him  ;  and  fore- 
telleth,  that  their  destruction  will  happen  suddenly 
and  irremediably,  like  the  downfall  of  a  wall  that 
is  out  of  the  perpendicular,  or  a  stone  fence,  the 
parts  of  which  are  not  cemented  together. 

Bp.  Horne. 

(69.)  A  shaken  fence  ;  that  is,  you  are  yourselves 
upon  the  verge  of  ruin,  while  ye  are  busied  in 
these  wicked  plots.  This  was  remarkably  the 
case  with  the  Jewish  people  at  the  time  when 
our  Lord  was  the  object  of  their  malice. 

Bp.  Horsley. 

(70.)  In  opposition  to  the  vain  boasts  of  worldly 
men,  trusting  in  their  riches,  &c,  is  cited  the  de- 
claration of  God,  when  from  mount  Sinai,  he  pro- 
claimed himself  to  be  Jehovah,  the  fountain  of  all 
"  power,"  in  heaven  above,  and  on  earth  beneath, 
jealous  of  the  glory  of  this  attribute,  ready  to 
avenge  himself  on  the  wicked,  and  able  to  abase 
the  pride  of  man.  At  the  same  time  also,  he  pro- 
claimed himself"  the  Lord  God,  merciful  and  gra- 
cious, long  suffering,  and  abundant  in  goodness 
and  truth,  keeping  mercy  for  thousands,  forgiving 
iniquity,  and  transgression,  and  sin."  Exod.  xxxiv. 
6.  To  all  mankind,  therefore,  the  prophet  here 
recommendeth  meditation  on  these  two  most  inter- 


Day  12. 


THE  PSALTER. 


591 


2  My  soul  thirsteth  for  thee  ;  my  flesh 
also  lono^eth  after  thee,  in  a  barren  and  dry 
land  where  no  water  is. 

3  Tluis  have  I  looked  for  thee  in  fioHness, 
that  I  might  behold  thy  power  and  glory  ; 

4  For  tiiy  loving-kindness  (72.)  is  better 
than  the  life  itself:  my  lips  shall  praise  thee. 

5  As  long  as  I  live  will  I  magnify  thee  in 
this  manner,  and  lift  up  my  hands  in  thy 
name. 

6  My  soul  shall  be  satisfied,  even  as  it 
were  with  marrow  and  fatness,  when  my 
mouth  praiseth  thee  with  joyful  lips. 

7  Have  I  not  remembered  thee  in  my  bed, 
and  thought  upon  thee  when  I  was  waking  ? 

8  Because  thou  hast  been  my  helper; 
therefore  under  the  shadow  of  thy  winsrs 
will  1  rejoice. 

9  My  soul  hangeth  upon  thee  ;  thy  right 
hand  hath  upholden  me. 

10  These  also  that  seek  the  hurt  of  my 
soul,  they  shall  go  under  the  earth. 

11  Let  them  fall  npo'n  the  edtre  of  the 
sword,  that  they  may  be  a  portion  for  foxes. 

12  But  the  King  shall  rejoice  (73.)  in 
God  ;  all  they  also  that  swear  by  him  shall 
be  commended  ;  for  the  mouth  of  them  that 
speak  lies  shall  be  slopped. 

esting  subjects,  the  "power"  of  God  to  punish 
sin,  and  his  "  mercy  "  to  pardon  it.  Fear  of  the 
former  will  beget  desire  of  the  latter,  and  both  to- 
gether will  set  a  man  upon  doin^  works  worthy  of 
their  parent  faith;  works,  which  God,  of  his  infi- 
nite "  mercy,"  for  the  sake  of  Christ,  has  gracious- 
ly promised  to  accept  and  to  "reward." 

Bp.  Horne. 

(71.)  David,  in  the  wilderness  of  Judah,  express- 
eth,  1,  2,  3,  hi?  longing  desire  after  the  presence 
of  God,  and  the  divine  pleasures  of  the  sanctuary  ; 
4 — 7,  he  blesseth  and  praiseth  God  both  day  and 
night,  in  the  midst  of  affliction,  and,  8,  9,  declar- 
eth  his  faith  to  be  immovable;  10,  11,  he  predict- 
|eth  the  fate  of  the  wicked,  with,  12,  the  exalta- 
tion, triumph,  and  glory  of  Messiah,  to  be  exhibited 
in  his  own.  The  whole  Psalm  is  applicable  to  the 
circumstances  of  Christ  in  the  flesh,  and  to  those 
of  his  people  in  the  world.  Bp.  Horne. 

(72.)  "  Life"  is  the  greatest  of  earthly  blessings, 
all  others  being  included  in  it;  "all  that  a  man 
hath,"  saith  Satan,  "  will  he  give  for  his  life."  Job 
ii.  4.  Not  so  the  Psalmist.  He  knew  a  pearl  of 
far  greater  price,  namely,  the  "loving-kindness'' of 
Jehovah,  on  which  is  suspended  not  only  the  life 
which  now  is,  but  that  which  is  to  come.  The 
sense  of  this  loving-kindness  tuned  the  harp  of  the 
son  of  Jesse,  and  now  tunes  those  of  the  spirits  be- 
fore the  throne.  Bp.  Horne. 


Psalm  64.  (74.)  Ex  audi,  Dens. 
HEAR  my  voice,  O  God,  in  my  prayer  , 
preserve  my  life  from  fear  of  the  enemy. 

2  Hide  me  from  the  gathering  together  of 
the  froward,  and  from  the  insurrection  of 
wicked  doers ;  (75.) 

3  Who  have  whet  their  tongue  like  a 
sword,  and  shoot  out  their  arrows,  even  bit- 
ter words, 

4  That  they  may  privily  shoot  at  him 
that  is  perfect :  suddenly  do  they  hit  him, 
and  fear  not. 

5  They  encourage  themselves  in  mischief, 
and  commune  among  themselves,  how  they 
may  lay  snaies  ;  and  say,  that  no  man  shall 
see  them. 

6  They  imagine  wickedness,  and  prac- 
tise it ;  that  they  keep  secret  among  them- 
selves, every  man  in  the  deep  of  his  heart. 

7  But  God  shall  suddenly  shoot  at  them 
with  a  swift  arrow,  that  they  shall  be 
wounded. 

8  Yea,  their  own  tongues  shall  make 
them  fall  ;  insomuch  that  whoso  seeth  them 
shall  laugh  them.to  scorn. 

9  And  all  men  that  see  it  shall  say,  This 
hath  God  done  ;  for  they  shall  perceive  that 
it  is  his  work. 

(73.)  If  David  found  cause  to  rejoice  in  God, 
who  gave  him  the  victory  over  all  his  enemies  ;  if 
the  subjects  of  David  might  well  glory  in  their 
king;  if  the  slanderers  of  David  were  put  to  si- 
lence, at  beholding  him  exalted  to  the  throne  of 
Israel;  how  much  greater  is  the  joy  of  Messiah  in 
the  Godhead,  giving  the  manhood  victory  over  his 
enemies,  sin,  death,  and  hell;  how  much  rather 
may  his  subjects  and  worshippers  glory  in  their 
triumphant  King  ;  and  how  much  more  shall  the 
blasphemers  of  such  a  Saviour  be  everlastingly  con- 
founded, when  they  shall  behold  him  invested  with 
all  the  power  and  majesty  of  the  Father,  and  seat- 
ed on  the  throne  of  Judgment !  Surely  then,  "  the 
mouth  of  them  that  spake  lies  shall  be  stopped." 

Bp.  Horne. 

(74.)  This,  which  is  a  Psalm  of  David,  is  a 
prayer  for  deliverance,  with  a  just  complaint  of  his 
enemies,  and  a  prediction  of  God's  signal  destruc- 
tions upon  them.  Dr.  Hammond. 

The  Psalmist,  in  the  person  of  Messiah,  1,  2, 
prayeth  to  be  dehvered  from  his  enemies,  from  their 
counsels  and  insurrections ;  3,  4,  he  degcribeth 
their  calumnies  and  slanders,  their  scoflfs  and  blas- 
phemies, and,  5,  6,  their  indefatigable  malice  ;  pre- 
dicting, 7 — 9,  their  astonishing  fall,  with,  10,  the 
exaltation  of  the  Church,  in  God  her  Saviour. 

Bp.  Home. 

(75.)     The  "  counsely  and  insurreclions"  of  the 


592 


THE  PSALTER. 


Day  12. 


10  The  ris^hteous  shall  rejoice  in  the 
Lord,  and  pnt  his  trust  in  him  ;  and  all  they 
that  are  true  of  heart  shall  be  glad.  (76.) 

EVENING  PRAYER. 

Psalm  65.  (77.)     Te  decet  hymmis. 
THOU,  O  God,  art  praised  in  Sion  ;  and 
unto  thee  shall  the  vow  be  performed  in  Je- 
rusalem. 

2  Thou  that  hearest  the  prayer,  (78.)  unlo 
thee  shall  all  flesh  come. 

3  My  misdeeds  prevail  against  me  :  O  be 
thou  merciful  unto  our  sins. 

4  Blessed  is  the  man  whom  thou  choosest, 
and  receivest  unto  thee :  he  shall  dwell  in 
thy  court,  and  shall  be  satisfied  with  the 
pleasures  of  thy  house,  even  of  thy  holy 
temple, 

Israelites  against  David  ;  of  the  same  people,  af- 
terwards, against  the  Sou  of  David;  of  worldly 
and  wicked  noen  against  the  Church  ;  and  of  the 
powers  of  darkness  against  us  all;  are  here,  re- 
spectively, understood  to  be  deprecated. 

Bp.  Horne. 
(76.)  As  sorrow  sooner  or  later,  will  be  the  por- 
tion of  Messiah's  enemies,  so  joy  is  the  high  privi- 
lege of  his  friends  and  disciples.  "  The  righteous" 
man  alone  can  be  truly  glad,  because  he  alone  can 
bs  glad,  "  in  the  Lord"  Jesus,  the  object  of  all  his 
confidence.  There  was  a  light  in  Goshen,  when 
darkness  covered  the  Egyptians :  the  Christian 
Church  drank  the  cup  of  salvation,  when  that  ven- 
geance was  mingled  for  Jerusalem:  and,  when  the 
empire  of  Satan  shall  fall,  heaven  will  resound  with 
Hallelujahs.  Bp.  Horne. 

(77.)  The  design  of  this  Psalm  of  David  seems 
to  be  to  declare  the  great  and  glorious  work  of  di- 
vine Providence,  both  towards  his  Church,  and  the 
land  of  his  people,  and  towards  the  rest  of  mankind. 

Poole. 
In  this  Psalm  God  is  praised  for  his  providential 
government  of  the  material  world.  It  seems  to 
have  been  a  thanksgiving  forgetting  in  of  the  fruits 
of  the  earth,  and  might  be  composed  for  the  feast 
of  tabernacles.  But  considering  the  manifest  allu- 
sion to  redemption,  and  the  convetsatlion  of  the 
Gentiles,  in  the  former  part  of  the  Psalm,  I  cannot 
but  think  that  the  blessings  of  the  Gospel  are 
adumbrated  under  the  image  of  genial  showers  and 
luxuriant  crops.  Bp.  Horsley. 

In  this  very  lovely  song  of  Sion,  the  prophet 
treats,  1,  of  the  praise  due  to  Jehovah,  for,  2,  his 
mercy  in  hearing  the  prayers  of  his  servants,  and, 
3,  in  redeeming  them  from  their  sins ;  4,  he  de- 
clareth  the  blessedness  of  the  elect  in  Christ  their 
head  ;  5,  predicteth  the  wonderful  things  which  God 


5  Thou  shalt  show  us  wonderful  things 
in  thy  righteou'^ness,  (79.)  O  God  of  our 
salvation  ;  thou  that  art  the  hope  of  all  the 
ends  of  tlie  earth,  and  of  them  that  remain 
in  the  broad  sea. 

6  Who  in  his  strength  setleth  fast  the 
mountains,  and  is  girded  about  with  power. 

7  Who  stilleth  the  raging  of  the  sea,  and 
the  noise  of  his  waves,  and  the  madness  of 
the  people. 

8  They  also  that  dwell  (80.)  in  the  utter, 
most  parts  of  the  earth  shall  be  afraid  at  thy 
tokens,  thou  that  makest  the  out-goings  of 
the  morning  and  evening  to  praise  thee. 

9  Thou  visitest  the  earth,  and  blessest  it ; 
thou  makest  it  very  plenteous. 

10  The  river  of  God  is  full  of  water: 
thou  preparest  their  corn,  for  so  thou  pro- 
videst  for  the  earth. 

would  do  for  the  salvation  of  men,  by  that  power, 
which,  6,  7,  established  the  mountains,  and  con- 
fined the  sea  within  its  bounds  ;  8,  foretelleth  the 
convers^ion  of  the  nations  ;  and,  9 — 14,  describeth  '^ 
the  blessed  effects  of  the  Spirit  poured  out  upon  the 
Church,  under  the  figure  of  rain,  descending  upon 
a  dry  ground.  Bp.  Horne. 

(78.)  The  prophet  here  foretells,  that,  on  account 
of  God's  mercy,  in  hearing  the  prayers  of  his  peo- 
ple, "allflesh,"thatis,  all  mankind, should  "come," 
at  his  gracious  call,  and  make  their  supplications 
before  him  in  his  Church.  And  to  whom  should 
"all  flesh  come"  but  to  him  that  "  hearelh  prayer?" 

Bp.  Horne. 

(79.)  The  ancient  Church  foretelleth,  that  God 
would  "answer"  her  prayers  for  the  coming  of 
Messiah,  "by  wonderful  things  in  righteousness;" 
which  was  brought  to  pass,  by  the  death  and  re- 
surrection of  Christ,  the  overthrow  of  idolatry,  and 
the  conversation  of  the  nations.     Then  "  the  God    ;» 
of  salvation"  became  "the  confidence  of  all  the     jl 
ends  of  the  earth,"  and  the  inhabitants  of  the  most    / 
distant  "island"  believed  in  Jesus.     By  "wonder- 
ful things  in  righteousness,"  will  the  prayers  of  the 
Church,  which  now  is,  be  answered  at  the  second 
manifestation  of  the  Son  of  God,  in  the  glory  of 
his  Father.  Bp.  Hobne. 

(80.)  The  "tokens,"  or  signs,  mentioned  in  this 
verse,  are  the  exertions  of  divine  power  and  mercy, 
called  above,  "  wonderful  things  in  righteousness;" 
which,  at  the  publication  of  the  Gospel,  produced  a 
saving  fear  of  God  among  the  nations  "  dwelling 
in  the  uttermost  parts  of  the  earth."  "  The  isles," 
saith  Isaiah  on  the  same  occasion,  "saw  it,  and 
feared ;  the  ends  of  the  earth  were  afraid ;  they 
drew  near  and  came  :"  Isa.  xli.  5.  And  then  it 
was,  that  the  "  outgoings  of  the  morning  and  even- 
ing," all  the  inhabitants  of  the  earth,  as  many  as 


Day  12. 


THE  PSALTER. 


593 


11  Thou    vvaterest   her    furrows;   thoii 
sendest  rain  into  the  little   valleys  thereof ; 
thou  makest  it  soft  with  the  drops  of  rain, 
and  blessest  the  increase  of  it. 

12  Thou  crowne.st  the  year  with  thy 
goodness,  and  thy  clouds  drop  fatness. 

13  They  shall  drop  upon  the  dwellings 
of  the  wilderness,  and  the  little  hills  shall 
rejoice  on  every  side. 

11  The  folds  shall  be  full  of  sheep;  (81.) 
the  valleys  also  shall  stand  so  thick  with 
corn,  that  they  shall  laugh  and  sing. 

\  Psalm  66.  (82.)     Jubilate  Deo. 

O  BE  joyful  in  God,  all  ye  lands  ;  sing 
praises  unto  the  honor  of  his  name  ;  make 
his  praise  to  be  glorious.  (83.) 

2  Say  unto  God,  O  how  wonderful  art 
thou  in  thy  works  ;  through  the  greatness  of 
thy  power  shall  thine  enemies  be  found 
liars  unto  thee. 

3  Por  all  the  world  shall  worship  thee, 
sing  of  thee,  and  praise  thy  name.  (84.) 

experienced  the  sweet  vicissitudes  of  day  and  night, 
of  morning  and  evening,  were  "made  to  rejoice" 
in  God  their  Saviour ;  whose  name  was  praised, 
from  the  rising  to  the  setting  sun.      Bp.  Horne. 

(81.)  The  happy  effects  of  God's  visiting  the 
earth  with  rain,  are  valleys  covered  with  corn,  ver- 
dant meads,  and  thriving  flocks.  All  these  ideas, 
in  the  prophetical  Scriptures,  are  frequently  trans- 
ferred to  the  times  of  refreshment  and  consolation, 
of  peace  and  fruitfulness,  in  the  Church  ;  which 
breaks  forth  into  joy,  in  the  one  case,  as  the  world 
is  always  ready  to  do,  in  the  other.  Manifold  and 
marvellous,  O  Lord,  are  thy  works,  whether  of  na- 
ture or  of  grace ;  surely,  in  wisdom  and  loving- 
kindness  hast  thou  made  them  all ;  the  earth,  in 
f^  every  sense,  is  full  of  thy  riches  !  Bp.  Horne. 
f  '  (82.)  In  this  Psalm  the  prophet,  1,  exciteth  all 
/the  world  to  sing  the  praises  of  God;  2,  3,  the 
power  and  universaHty  of  his  kingdom  ;  4 — 11,  the 
deliverance  of  the  Church  from  various  afflictions 
and  temptations ;  for  which,  12,  13,  we  are  to 
offer  the  sacrifices  which  had  been  vowed  ;  14 — 17, 
to  declare  the  mercies  and  loving-kindnesses  of 
the  Lord  towards  us  ;  and,  18,  to  bless  his  holy 
name  continually.  Bp.  Horne. 

The  author  and  time  of  the  composing  of  this 
Psalm  are  uncertain.  Poole. 

(S3.)  The  holy  Church,  throughout  all  the  world, 
is  here  called  upon  to  lift  up  her  voice,  like  the 
jubilee  trumpet  of  old,  in  thanksgiving;  and  to 
celebrate  that  name,  which  is  above  every  man. 

Bp.  Horne. 

(84.)    What  David  spake   in  the   future,   the 
Church  now  speaketh  in  present,  tense  :  "  All  the 
75 


4  O  come  hither,  and  behold  the  works 
of  God  ;  (85.)  how  wonderful  he  is  in  his  do- 
ing towards  the  children  of  men  ! 

5  He  turned  the  sea  into  dry  land,  so  that 
they  went  through  the  water  on  foot ;  there 
did  we  rejoice  thereof 

6  He  ruleth  with  his  power  for  ever; 
his  eyes  behold  the  people  ;  and  such  as 
will  not  believe,  shall  not  be  able  to  exalt 
themselves. 

7  O  praise  our  God,  ye  people,  and  make 
the  voice  of  his  praise  to  be  heard ; 

8  Who  holdeth  our  soul  in  life ;  and  suf- 
fereth  not  our  feet  to  slip. 

9  For  thou,  O  God,  hast  proved  us  ;  thou 
also  hast  tried  us,  like  as  silver  is  tried. 

10  Thou  broughtest  us  into  the  snare ; 
(86.)  and  laidst  trouble  upon  our  loins. 

11  Thou  sufferedst  men  to  ride  over  our 
heads  ;  we  went  through  fire  and  water,  and 
thou  broughtest  us  out  into  a  wealthy 
place. 

12  I  v/ill  go  into  thine  house  with  burnt- 
earth  doth  worship  thee,  the  Father  everlasting — 
Day  by  day  we  magnify  thee  ;  and  we  worship 
thy  name  ever  world  without  end."  A  day  is 
coming  when  this  shall  be  the  case,  in  an  unlimit- 
ed sense  of  the  words ;  when  Jews  and  Gentiles, 
quick  and  dead,  heaven  and  earth,  shall  compose 
one  perfect  and  truly  harmonious  choir. 

Bp.  Horne. 
(85.)  The  prophet,  after  inviting  men  to  con- 
template "  the  works  of  God,"  sets  before  them, 
for  that  purpose,  two  great  miracles  wrought  for 
Israel ;  namely,  the  division  of  the  Red  Sea,  and 
that  of  the  river  Jordan :  by  the  former  they 
escaped  Egypt,  by  the  latter  they  entered  Canaan,. 
Under  these  two  figurative  transactions,  the 
Christian  church  beholds,  and,  in  the  words  which 
describe  them,  she  celebrates,  two  corresponding 
works  of  mercy  wrought  for  her ;  namely,  th"e 
deliverance  of  her  children  from  the  dominion  of 
sin,  by  the  waters  of  baptism  ;  and  their  admission 
into  the  kingdom  of  heaven,  through  the  grave  and 
gate  of  death.  If  the  Israelites  rejoiced  in  God 
theh  Saviour,  for  the  former  blessings,  much  more, 
surely,  ought  we  so  to  do,  for  the  latter. 

Bp.  Horne. 
(86.)  Various  calamities  are  here  mentioned- 
which  God  suffers  to  fall  upon  his  peojjle..  As, 
first,  their  being  "  brought  into  the  net,"  or  ensnared 
and  taken  captive  by  their  enemies,  whom  they 
had  not  power  to  resist  or  escape.  Secondly, 
"  affliction  upon  the  loins,"  or  hard  servitude  under 
heavy  burdens.  Thirdly,  "  men  riding  over  their 
heads,"  or  the  manifold  oppressions  of  persecuting 
tyrants,  trampling  them  under  their  feet,  like  war- 


594 


THE  PSALTER. 


Day  13. 


offerings  :  and  will  pay  thee  my  vows,  which 
I  promised  with  my  lips,  and  spake  with  my 
mouth,  when  I  was  in  trouble. 

13  I  will  offer  unto  thee  fat  burnt-sacri- 
fices, with  the  incense  of  rams  ;  I  will  offer 
bullocks  and  goats. 

14  O  come  hither,  and  hearken,  all  ye 
th^  fear  God  ;  and  I  will  tell  you  what  he 
hath  done  for  my  soul. 

15  I  called  unto  him  with  my  mouth,  and 
gave  him  praises  wtth  my  tongue. 

16  If  I  incline  unto  wickedness  with 
mine  heart,  the  Lord  will  not  hear  me. 

17  But  God  hath  heard  me,  (87.)  and 
considered  the  voice  of  my  prayer. 

18  Praised  be  God,  who  hath  not  cast  out 
my  prayer,  nor  turned  his  mercy  from  me. 

Psalm  67.  (88.)  Deusmisereatur. 

GOD  be  merciful  unto  us,  (89.)  and  bless 
us,  and  show  us  the  light  of  his  counte- 
nance, and  be  merciful  unto  us  ; 

horses  in  the  day  of  battle.  Fourthly,  passing 
"  through  fire  and  water,"  or  troubles  of  different 
and  contrary  kinds,  though  alike  deadly  and  de- 
structive. But  he  who  brought  Israel  from  among 
the  brick-kilns  of  Egypt,  and  through  the  waters  of 
the  Red  Sea.  and  the  river  Jordan,  into  the  prom- 
ised rest,  will  bring  us  safely  through  every  fiery 
trial,  and  through  the  waves  of  a  troublesome  world, 
to  the  land  of  everlasting  peace  and  comfort. 

Bp.  Horne. 
(87.)  David  was  heard,  when  God  delivered 
him  from  his  enemies,  and  set  him  on  the  throne 
of  Israel :  Christ  Avas  heard,  when  God  raised  him 
from  the  dead,  and  exalted  him  to  the  right  hand 
of  the  Majesty  in  the  heavens  :  and  every  man  is 
heard,  when  God  raises  him  from  sin  to  righteous- 
ness, as  an  earnest  of  his  future  resurrection  from 
dust  to  glory.  Let  every  such  man  praise  the 
Lord,  and  say,  with  David,  in  the  last  verse  of  our 
Psalm,  "  Praised  be  God,  who  hath  not  cast  out  my 
prayer,  nor  turned  his  mercy  from  me." 

Bp.  Horne. 
(88.)  In  this  evangelical  hymn,  the  Israelitish 
Church  is  introduced  as  partly  praying  for,  and 
partly  foretelling,  the  advent  of  Christ,  and  the 
conversion  of  the  nations,  mth  the  joy  and  gladness 
that  should  be  consequent  thereupon.  The  Chris- 
tian Church  now  uses,  and  will  continue  to  use, 
the  Psalm,  with  propriety,  until  the  fulness  of  the 
Gentiles  shall  be  come  in,  the  conversion  of  the 
Jews  effected,  and  Christ  shall  appear  the  second 
time,  finally  to  accomplish  the  salvation  of  his 
chosen.  Bp.  Horne. 

(89.)  The  Israelitish  Church,  by  the  mouth  of 
the  prophet,   expresseth  her  ardent  desire  after 


2  That  thy  way  may  be  known  upon 
earth,  thy  saving  healtli  among  all  nations. 

3  Let  the  people  praise  thee,  O  God  ; 
yeo,  let  all  the  people  praise  thee. 

4  O  let  the  nations  rejoice  and  be  glad ; 
for  thou  shalt  judije  the  folk  righteously, 
and  govern  the  nations  upon  earth. 

5  Let  the  people  praise  thee,  O  God|  yea, 
let  all  the  people  praise  thee. 

6  Then  shall  the  earth  bring  forth  her 
increase ;  and  God,  even  our  own  God, 
shall  give  us  his  blessing.  (90.) 

7  God  shall  bless  us  ;   and  all  the  ends, 
of  the  world  shall  fear  him. 


J 


The  Thirteenth  Day. 
MORNING  PRAYER. 

Psalm  6S.  (91.)     Exurgat  Dens. 
LET  God  arise,  (92).  and  let  his  enemies 

Messiah's  advent  and  appearance  in  the  flesh  ;  she 
prayeth,  that  God  would  be  "  merciful  unto  her," 
as  he  had  promised ;  that,  by  so  doing,  he  would 
"bless"  her  with  the  blessings   of    pardon  and 
peace,  of  grace  and  glory  ;  and.  in  one  Avord,  tnat 
he  would  "  cause  his  face  to  shine  upon  her"  oi 
"  shew  her  the  light  of  his  countenance,"  by  the   /J 
rising  of  the  Sun  of  righteousness,  maldng  her  to 
behold  the  glory  of  God  in  the  face  of  Jesus  Christ.  // 
reviving  her  with  the  glad  tidings  of  the  Gospel,    ' 
and  illumining  her  with  the  light  of  salvation. 

Bp.  Horne. 

(90.)  Then,  when  that  long-expected  time  shall 
arrive,  "  the  earth  shall  yield  her  increase ;"  the 
nations  of  the  world  shall  be  converted  to  the  faith 
and  become  fruitful  in  every  good  word  and  worK 
through  the  benediction  of  heaven  upon  them. 

Bp.  Horne.     'X' 

(91.)  This  beautiful,  sublime,  and  comprehen- 
sive, but  very  difficult,  Psalm,  is  one  of  those  which 
the  Church  has  appointed  to  be  used  on  Whit- 
sunday. It  seems  evidently  to  have  been  composed 
on  that  festive  and  joyful  occasion,  the  removal  of 
the  ark  to  Mount  Sion.  See  2  Sam.  vi ;  1  Chron. 
XV.  Under  this  figure,  David,  foreseeing  the  ex- 
altation of  Messiah,  speaks  of  him  whom  he  de-  — 
scribes.  1, 2,  as  arising,  and  vanquishing  his  enemies  ; 
3 — 6,  as  causing  the  faithful  to  rejoice,  and  shewing  - 
mercy  to  the  afflicted ;  7 — 15,  as  bringing  his  _ 
Church  out  of  bondage,  supporting  her  in  the  world 
by  the  Word  and  the  Spirit,  purging  away  hei 
corruptions,  and  subduing  her  adversaries ;  the 
groundwork  being  laid  in  the  history  of  the  Egyp- 
tion  deliverance,  the  manna  and  the  law  given  in 
the  wilderness,  and  the  overthrow  of  the  Canaan 


Day  13. 


THE  PSALTER. 


596 


be  scattered  ;  let  them  aiso  that  hate  him 
flee  before  him. 

2  Like  as  the  smoke  vanisheth,  so  shalt 
thou  drive  them  away ;  and  hke  as  wax 
melteth  at  the  fire,  so  let  the  ungodly  perish 
at  the  presence  of  God. 

3  But  let  the  righteous  be  glad,  and  re- 
joice before  God ;  let  them  also  be  merry 
and  joyful. 

4  O  sing  unto  God,  and  sing  praises  un- 
to his  name  ;  magnify  him  that  rideth  upon 
the  heavens,  as  it  were  upon  an  horse ; 
praise  him  in  his  name  JAH,  and  rejoice  be- 
fore him. 

5  He  is  a  father  of  the  fatherless,  (93.) 
and  defendeth  the  cause  of  the  widows  ; 
even  God  in  his  holy  habitation. 

6  He  is  the  God  that  maketh  men  (94.) 

uish  nations.  16 — 20,  David  returns  to  the  scene 
be!"ore  him,  celebrates  the  ascension  of  Christ  with 
power  and  great  glory,  to  the  heavenly  Sion,  and 
the  gifts  he  should  from  thence  pour  down  upon 
men  ;  21—23,  fortels  the  vengeance  he  would  take 
on  his  opposers ;  24 — 28,  sets  forth  the  order  of 
the  Church  in  his  services;  29— 31,  predicts  the 
conversion  of  the  nations ;  all  of  whom,  32 — 35, 
he  exhorts  to  unite  in  chantiiig  forth  the  praises  of 
their  God  and  Saviour.  Bp.  Horne. 

(92.)  These  words  were  used  by  Moses,  when- 
ever the  ark  set  forward  before  the  armies  of  Israel, 
in  their  progress  towards  Canaan.  Numb.  x.  35. 
David,  in  like  manner,  uses  them  in  this  triumphal 
hymn,  on  the  removal  of  the  ark  to  the  city  of 
Zion.  1  Chron.  xxiii,  and  xv.  Dr.  Chandler 
supposes  this  part  of  the  Psalm,  from  ver.  1,  to 
ver.  6,  inclusive,  to  have  been  sung  when  the  ark 
was  taken  up  on  the  shoulders  of  the  Levites. 
The  Church  now  celebrates  in  the  same  terms,  the 
substance  of  the  foregoing  shadows ;  she  sings  the 
praises  of  her  Redeemer,  rising  from  the  dead, 
and  preceding  the  Israel  of  God,  to  the  true  land  of 
promise  ;  when  his  enemies,"  the  powers  of  dark- 
ness, sin,  and  death,  "were  scattered,  and  they 
that  hated  him  fled  before  him."        Bp.  Horne. 

(93.)  After  a  description  of  God's  "majesty," 
the  Psalmist  proceeds  to  make  mention  of  his 
"mercy"  towards  the  afflicied  Israelites,  who  had 
suffered  so  mucli,  in  Egypt,  and  in  the  wilderness. 
The' cause  of  the  "fatherless  and  widow"  he  takes 
into  his  own  hands.  But  never  did  he  do  this  in 
so  full  and  extensive  a  manner,  as  when,  by  be- 
coming man,  he  betrothed  the  Church  to  himself  in 
rigliteousness,  and  became  a  father  to  her  father- 
less children.  Bp.  Horne. 

(94.)  The  "solitary"  or  destitute,  in  this  verse, 
are  the  same  persons  with  the  "  fatherless  and 
widow,"  in  the  foregoing ;  those  as  Dr.  Chandler 


to  be  of  one  mind  in  an  house,  and  bringeth 
the  prisoners  out  of  captivity  ;  but  letteth 
the  runagates  continue  in  scarceness. 

7  O  God,  when  thou  wentest  forth  (95.) 
before  the  people ;  when  thou  wentest 
through  the  wilderness  ; 

8  The  earth  shook,  and  the  heavens 
dropped  at  the  presence  of  God  ;  even  as 
Sinai  also  was  moved  at  the  presence  of 
God,  who  is  the  God  of  Israel. 

9  Thou,  O  God,  sentest  a  gracious  rain 
upon  thine  inheritance,  and  refreshedst  it 
when  it  was  weary. 

10  Thy  congregation  shall  dwell  there- 
in ;  for  thou,  O  God,  hast  of  thy  goodness 
prepared  for  the  poor.  (96.) 

11  The  Lord  gave  the  word  ;  (97.)  great 
was  the  company  of  the  preachers. 

observes,  whose  fathers  and  families  had  been  de- 
stroyed in  Egypt,  or  had  fallen  in  the  wilderness  ; 
who,  therefore,  were  left  alone,  destitute  of  help. 
These  God  afterwards  "  made  to  sit  down  in  fami- 
lies," blessed  them  with  a  numerous  progeny,  and 
the  peaceable  enjoyment  of  domestic  felicity. 
Thus  hath  since  been  manifested  the  same  tender 
care  of  heaven,  in  calling  home  the  wretched  out- 
casts among  the  nations,  and  admitting  them  into 
the  holy  and  happy  family  of  the  children  of  God. 
Another  instance  of  God's  mercy,  mentioned  in 
this  verse,  is  that  he  "  bringeth  out  those  which 
are  bound  with  chains,"  delivering  his  people  from 
a  spiritual,  as  he  once  did  Israel  from  a  temporal 
bondage.  "  But  the  rebellious,"  the  ungodly  and 
impenitent,  "  dwell  in  a  dry  land,"  in  a  spiritual 
desert,  where  no  waters  of  life,  of  comfort,  and  sal- 
vation, flow.  Such  is  the  state  of  the  rebellious 
Jews  at  this  day,  like  that  of  their  murmuring  pre- 
decessors in  the  wilderness.  This  allusion,  says 
Bishop  Lowth,  to  the  deUverance  from  the  Egyp- 
tian bondage,  and  the  destruction  of  the  murmur- 
ers  in  the  desert,  brings  in,  with  great  ease,  the 
full  subject  of  the  Exodus,  in  the  next  verse. 

Bp.  Horne. 
(95.)  This  part  of  the  Psalm,  from  ver.  7,  to  ver. 
14,  is  the  second,  in  Dr.  Chandler's  division.  It  is 
supposed  to  have  been  sung  when  the  procession 
began,  and  to  have  lasted  till  Mount  Sion  was  in 
view.  The  prophet  goes  back  to  commemorate  the 
wonders  wrought  for  Israel,  when  Jehovah,  by  his 
presence  in  the  cloudy  pillar,  conducted  them 
through  the  wilderness  :  when,  descending  to  de- 
liver the  law,  he  bowed  the  heavens  and  shook  the 
earth,  and  caused  Sinai  to  quake  from  its  founda- 
tions. The  Christian  Church,  singing  this  Psalm 
on  the  day  of  Pentecost,  commemorates,  under 
these  terms  and  figures,  her  redemption  from  the 
spiritual  Egypt,  by  the  resurrection  of  Jesus,  with 


596 


THE  PSALTER. 


Day  13. 


12  Kinoes  with  their  armies  did  flee,  and 
were  discomfited,  and  they  of  the  house- 
hold divided  the  spoil. 

13  Though  ye  have  lain  among  the  pots, 
yet  shall  ye  be  as  the  wings  of  a  dove  (98.) 
that  is  covered  with  silver  wings,  and  her 
feathers  like  gold. 

14  When  the  Almighty  scattered  kings 
for  their  sake,  then  were  they  as  white  as 
snow  in  Salmon. 

mighty  signs  and  wonders,  and  the  succeeding  de- 
livery of  the  new  law  from  Mount  Sion,  after  the 
descent  of  the  Holy  Spirit ;  by  which  the  old  Jew- 
ish dispensation  was  shaken  and  removed,  to  make 
way  for  one  that  should  last  for  ever.  See  Heb.  xii. 
18 — 28.  Bp.  Horne. 

(96.)  In  the  former  verse,  the  Psalmist  tells  us, 
that  God  hath  confirmed,  refreshed,  and  revived, 
his  inheritance,  by  the  plentiful,  and  as  it  were  vol- 
untary, showers  of  bread  and  flesh,  that  he  rained 
down  upon  them.  In  these  words,  Dr.  Chandler 
apprehends,  he  speaks  of  the  manner,  as  well  as 
abundance  of  the  food  thus  given  them.  Thus  the 
history  informs  us,  that  the  manna,  covered  by  the 
dew,  "  lay  round  about  the  host ;"  and  that  the 
quails  were  "let  fall  by  the  camp,  about  a  day's 
journey  one  side,  and  a  day's  journey  on  the  other, 
round  about  the  camp."  Exod.  xiv.  13  ;  Numb.  xi. 
31.  This  was  literally  "dwelling  in  the  midst  of 
the  food  God  had  provided  them."  By  the  minis- 
tration of  the  word  and  sacraments,  in  the  Chris- 
tian Church,  the  true  manna,  the  bread  which 
cometh  down,  with  the  dew  of  God's  blessing,  from 
heaven,  is  continually  furnished,  for  the  nourish- 
ment of  those  who  "  hunger  and  thirst  after  right- 
eousness." It  "  falls  round  about  the  camp,"  and, 
"as  to  this  thy  food,  O  God,"  we,  thy  favoured 
people,  have  the  happiness  to  "dwell  in  the  midst 
of  it ;"  thus  "  thou  hast  prepared,  of  thy  goodness, 
for  the  poor  in  spirit."  Bp.  Horne. 

(97.)  He,  who  supplied  his  people  with  food  in 
the  wilderness,  enabled  them  likewise  to  vanquish 
the  numerous  enemies  that  opposed  them  in  their 
passage  through  it,  the  Amalekites,  Amorites,  the 
Midianites,  the  Moabites,  dec.  With  respect  to  all 
these  enemies,  "  the  Lord  gave  the  word."  The  Is- 
raelites engaged  them,  by  his  order,  (see  Numb. 
xxi.  34;  XXV.  17;)  and,  under  his  conduct  and 
blessing,  obtained  the  victory  over  them.  When 
the  enemies  of  man's  salvation  were  vanquished 
by  the  resurrection  of  Christ,  and  the  heathen  na- 
tions were  to  own  his  power,  again  "  the  Lord 
gave  the  word."  It  was  published,  at  first,  by  apos- 
tles, confessors,  and  martyrs,  and  hath  been  since 
published  continually,  by  all  the  Churches,  who  cele- 
brate in  their  services  the  victories  of  their  Re- 
deemer; as  in  old  time,  prophets  and  prophetesses, 


15  As  the  hill  of  Basan,  so  is  God's  hill  ; 
even  an  high  hill,  as  the  hill  of  Basan. 

16  Why  hop  ye  so,  (99.)  ye  high  hills? 
this  is  God's  hill,  in  the  which  it  pleaseth 
him  to  dwell ;  yea,  the  Lord  will  abide  in  it 
for  ever. 

17  The  chariots  of  God  (1.)  are  twenty 
thousand,  even  thousands  of  angels ;  and 
the  Lord  is  among  them  as  in  the  holy  place 
of  Sinai. 

Moses,  Aaron,  Miriam,  Deborah,  and  others,  with  the 
armies  of  Israel,  sang  triumphal  songs,  on  occasion 
of  temporal,  but  figurative  conquests.  Bp.  Horne. 

(98.)  By  "lying  among  the  pots,"  or  in  "dust 
and  ashes,"  is  evidently  denoted  a  state  of  afflic- 
tion and  wretchedness,  like  that  of  Israel  in  Egypt, 
which  was  exchanged  for  one  of  the  utmost  dig- 
nity and  splendour  in  Canaan;  one  as  different 
from  the  former,  as  a  cauldron,  discoloured  by 
smoke  and  soot,  is  from  the  bright  and  beautiful 
plumage  of  an  eastern  dove,  glistering  interchange- 
ably, as  with  silver  and  gold.  Thus  the  Church  ot 
Christ  emerged  from  a  state  of  persecution  and 
tribulation,  into  one  of  splendour  and  magnificence. 

Bp.  Horne. 

(99.)  The  Psalmist  in  commemorating  God's  for- 
mer mercies  and  loviiig  kindnesses,  having  been  led 
to  mention  the  towering  hills  of  Salmon  and  Bashan, 
by  a  masterly  transition  suddenly  resumes  his  ori- 
ginal subject,  with  a  beautiful  apostrophe  to  those 
mountains,  letting  them  knov/,  that,  however  proud- 
ly they  might  lift  up  their  heads  above  mount  Sion, 
yet  this  was  the  mount,  which  Jehovah  had  deter- 
mined to  honour  with  his  special  presence  ;  thither 
he  was  now  ascending,  with  the  ark  of  his  strength; 
and  there,  between  the  cherubims,  in  the  place  pre- 
pared for  him,  he  would  "  dwell  for  ever ;"  till  the 
whole  dispensation  would  be  at  an  end ;  till  the 
glory  of  the  Lord  should  be  revealed  in  human  na- 
ture ;  till  God  should  be  manifest  in  the  flesh ;  and 
the  true  tabernacle  and  temple  should  succeed  the 
typical.  After  that,  the  privileges  of  Sion  were 
transferred  to  the  Christian  Church  ;  she  became, 
and,  while  the  world  lasts,  will  continue  to  be,  the 
"hill  in  which  God  delighteth  to  dwell:"  she  will 
therefore  be  justly  entitled  to  the  pre-eminence 
over  all  that  may  seem  to  be  great  and  glorious  in 
the  world.  Bp.  Horne. 

(1.)  The  Psalmist,  in  the  preceding  verse,  had 
declared  Sion  to  be  the  habitation  of  Jehovah.  Iti 
this  verse  is  described  the  majesty  and  magnifi- 
cence of  his  appearance  there,  as  a  mighty  con- 
queror of  the  enemies  of  his  people,  riding  upon  the 
cherubim,  as  in  a  triumphal  chariot,  with  all  the 
hosts  of  heaven,  as  it  were,  in  his  retinue.  Thus 
God  descended  on  Sinai,  with  the  fire,  the  cloud, 
and  the  glory ;  thus  he  manifested  himself,  vvheo 


Day  13. 


THE  PSALTER. 


597 


18  Thou  art  gone  up  on  high.  (2.)  thou 
hast  led  captivity  captive ,  and  received  gifts 
for     men ;    yea,   even    for   thine    enemies, 

.    .  that  the  Lord  God  might  dwell  among  them. 

19  Praised  be  the  Lord  daily,  even  the 
God  who  helpeth  us,  and  poureth  his  bene- 
fits upon  us. 

20  He  is  our  God,  even  the  God  of  whom 
cometh  salvation  :  God  is  the  Lord,  by 
whom  we  escape  death. 

21  God  shall  wound  the  head  of  his  ene- 
mies, and  the  hairy  scalp  of  such  a  one 
as  goeth  on  still  in  his  wickedness. 

22  The  Lord  hath  said,  T  will  bring  my 
people  again,  as  I  did  from  Basan,  mine  own 
will  I  bring  again,  as  I  did  sometime  from 
the  deep  of  the  sea. 

23  That  thy  foot  may  be  dipped  in  the 
blood  of  thine  enemies,  and  that  the  tongue 

/    of  thy  dogs  may  be  red  through  the  same. 

taking  possession  of  "  the  holy  place"  prepared  for 
him  in  Sion;  (2  Chron.  v.  13;)  and  in  some  such 
manner  we  may  suppose  King  Messiah  to  have  en- 
tered at  his  ascension,  when  he  went  up  in  the 
clouds,  with  power  and  great  glory,  and  all  the  at- 
tendant spirits  joined  his  train,  rejoicing  to  min- 
ister to  their  Lord,  and  increase  the  pomp  and 
splendour  of  that  glorious  day.  Bp.  Horne. 

(2.)  When  the  ark  had  ascended  mount  Sion, 
and  was  deposited  in  the  place  assigned  for  it,  the 
singers  are  supposed,  by  Dr.  Chandler,  to  have  pro- 
ceeded with  this  part  of  the  Psalm,  in  wliich  they 
celebrate  the  ascension  of  their  God  and  King,  by 
the  symbol  of  his  presence,  to  the  heights  of  Sion, 
alter  having  subdued  their  enemies,  and  enriched 
his  people  with  the  spoil  of  the  vanquished,  and 
the  gifts  of  the  tributary  nations  ;  of  which  much 
was  probably  employed  in  the  service  of  the  taber- 
nacle, and  afterwards  in  building  the  temple,  first 
designed  by  David,  "  that  the  Lord  God  might 
dwell,"  and  have  a  fixed  permanent  habitation, 
among  his  people.  But  this  whole  transaction,  like 
many  others  of  old,  being  a  figurative  one,  the  apos- 
tle, (Eph.  iv.  8,)  has  applied  the  words  before  us  to 
our  blessed  Saviour,  (the  true  ark,  on  which  the 
glory  rested,)  who  personally  ascended  up  to  the 
highest  heavens,  "led  captivity  captive,"  by  tri- 
umphing over  his  conquered  enemies,  and  having 
received  gifts  from  his  heavenly  Father,  as  the 
fruits  of  his  victory,  gave  them  unto  men,  as  was 
most  conducive  to  the  establishment  of  his  Church, 
"  that  the  Lord  God  might  dwell  among  them." 
"  Thou  hast  ascended  on  high ;"  thou,  O  Christ, 
who  didst  descend,  from  the  right  hand  of  the  Ma- 
jesty in  the  heavens,  to  the  lower  parts  of  the  earth, 
art  again  ascended,  from  the  lower  parts  of  the  earth, 
to  the  right  hand  of  the  Majesty  in  the  heavens: 


24  It  is  well  seen,  O  God  how  thou  go- 
est ;  how  thou,  my  God  and  Kmg,  goest  in 
the  sanctuary.  (3.) 

25  Tlie  singers  go  before,  (4.)  the  min- 
strels follow  after,  in  the  midst  are  the  dam- 
sels playing  with  the  timbrels. 

26  Give  thanks,  O  Israel,  unto  God  the 
Lord,  in  the  congregations,  from  the  ground 
of  the  heart. 

27  There  is  little  Benjamin  their  ruler, 
and  the  princes  of  Juda  their  council  ;  the 
princes  of  Zebulon,  and  the  princes  of 
Nephtali.  (5.) 

28  Thy  God  hath  sent  forth  strength  for 
thee ;  stablish  the  tiling,  O  God,  that  thou 
hast  wrought  in  us, 

29  For  thy  temple's  sake  at  Jerusalem  ; 
so  shall  kings  bring  presents  unto  thee. 

30  When  the  company  of  the  spearmen, 
and  multitude  of  the  mighty,  (6.)   are  scat- 

"  thou  hast  led  captivity  captive  ;"  thou  hast  con- 
quered the  conqueror,  bound  the  strong  one,  redeem- 
ed human  nature  from  the  grave,  and  triumphantly 
carried  it  with  thee,  to  the  throne  of  God  ;  "  thou 
hast  received  gifts  for  men,  yea,  for  the  rebellious 
also ;"  and,  being  thus  ascended  into  thy  glory, 
thou  hast  received  of  the  Father  the  promise  of 
the  Spirit,  with  aU  his  gifts  and  graces,  to  bestow 
upon  the  sons  of  men  ;  even  upon  such  as  hereto- 
fore have  not  only  broken  thy  laws,  but  appeared 
in  arms  against  thee ;  yet  of  such  as  these,  convert- 
ed by  the  power  of  thy  Gospel,  wilt  thou  form  and 
establish  a  Church ;  "  that  the  Lord  God  may 
dwell  among  them;"  that  so,  of  thy  faithful  peo- 
ple, gathered  from  all  parts  of  the  world,  may  be 
built  up  a  living  temple,  "  an  habitation  of  God 
through  the  Spirit."  Bp.  Horne. 

(y.)  When  the  ark  was  safely  deposited,  the 
sacrifices  were  offered,  the  solemnity  well  nigh 
concluded,  and  the  assembly  about  to  return  back. 
Dr.  Chandler  supposes  the  singers  to  have  struck 
up,  and  joined  in  the  remaining  part  of  this  noble 
anthem.  These  words  contain  a  sort  of  triumph, 
because  this  great  work  of  translating  the  ark  was 
now  so  happily  accomplished.  The  people  oi 
Israel  had  a  pledge  and  earnest  of  those  great 
things  which  God  would  do  for  them,  by  the  joy- 
ful and  victorious  manner,  in  which,  with  the  ark 
of  his  presence,  he  had  taken  possession  of  the 
place  prepared  for  iiim  on  mount  Sion,  and  gone 
"  into  the  sanctuary."  Alike  pledge  and  earnest 
of  her  future  enlargement  and  exaltation,  was  the 
ascension  of  her  Lord  and  Head  to  tne  Christian 
Church.  Bp.  Horne 

(4.)  The  joy  and  gladness  expressed  by  David, 
and  the  house  of  Israel,  when  in  solemn  procession 
with  the  sound  of  vocal  and  instrumental  music, 


598 


THE  PSALTER. 


Day  13, 


tered  abroad  among  the  beasts  of  the  people, 
so  that  they  humbly  bring  pieces  of  silver  ; 
and  when  he  hath  scattered  the  people  that 
delight  in  war  ; 

31  Then  shall  the  princes  come  out  of 
Egypt  ;  the  Morians'  land  shall  soon  stretch 
out  her  hands  unto  God. 

32  Sing  unto  God,  (7.)  O  ye  kingdoms  of 
the  earth  ;  O  sing  praises  unto  the  Lord. 

33  Who  sitteth  in  the  heavens  over  all, 
from  the  beginninof:  Lo,  he  doth  send  out 
his  voice  ;  yea,  and  that  a  mighty  voice. 

34  Ascribe  ye  the  power  to  God  over  Is- 
rael ;  his  worship  and  strength  is  in  the  clouds. 

they  "  brought  up  the  ark  of  Jehovah,  and  set  it 
io  its  place,"  (2  Sam.  vi.  5.  15.  17,)  may  be  con- 
sidered as  a  prelude  to  that  voice  of  universal  ex- 
ultation, with  which  the  Christian  Church,  in  her 
holy  services,  dcth  now  celebrate  the  resurrection 
and  ascension  of  her  Redeemer.         Bp.  Home. 

(5.)  In  this  enumeration  of  the  tribes  of  Israel, 
that  were  present  at  the  removal  of  the  ark,  four 
only  are  mentioned  ;  Benjamin  and  Judah,  who 
dwelt  nearest  to  the  city  of  David  ;  Zebulon  and 
Naphtali,  who  were  the  farthest  distant  from  it ;  to 
shew,  as  Dr.  Chandler  observes,  the  unanimity  of 
the  whole  nation,  and  of  all  the  tribes  far  and  near, 
in  attending  this  solemnity,  to  testify  their  willing 
acknowledgment  o(  David  for  their  king,  and  the 
city  of  David  for  their  capital,  where  all  the  great 
solemnities  of  religion  should  be  performed,  and 
their  annual  festivals  continually  celebrated.  Ben- 
jamin, though  the  youngest  tribe,  is  named  first, 
and  called  the  "ruler;"  because  from  that  tribe 
sprang  Saul,  the  first  king  of  Israel.  The  atten- 
dance of  this  tribe  shewed,  that  all  envy  and  oppo- 
sition to  David  from  Saul's  party  was  at  an  end. 
Upon  David's  accession  to  the  crown,  Judah  be- 
came the  royal  tribe,  and  supported  the  throne  by 
Its  counsels.  Zebulun  and  Naphtali  were  tribes  of 
eminent  learning  and  knowledge.  See  Gen.  xlix. 
21;  Judges  V,  14.  Thus,  after  the  publication  of 
the  Gospel,  the  nations  flocked  into  the  Church, 
both  those  that  were  near,  and  those  that  wer^  afar 
ofif ;  power,  wisdom,  and  learnins,  submitted  them- 
selves to  the  kingdom,  and  conspired  to  set  forth 
the  glory,  of  Messiah,  Bp.  Horne. 

(6.)  The  hostile  powers  being  overthrown,  and 
the  Church  of  Israel  fully  estabhshed,  the  nations 
around  her,  even  those  who  had  been  most  given 
to  idolatry,  sued  for  her  friendship,  and  came  to  Je- 
rusalem, with  their  gifts  and  oblations  ;  as,  in  like 
manner,  after  the  defeat  of  Maxentius  and  Masimin, 
the  Roman  empire,  witn  all  its  tributary  provinces, 
was  added  to  the  Church  of  Christ.  Bp.  Horne. 

(7.)  "  Rapt  into  future  times,"  the  prophet  ex- 
horteth,  not  Judea  only,  but  all  '=  the  kingdoms  of 


35  O  God,  wonderful  art  thou  in  thy  holy 
places  ;  even  the  God  of  Israel,  he  will  give 
strength  and  power  unto  his  people.  Bless- 
ed be  God. 


\ 


EVENING  PRAYER. 


w 


Psalm  69,  (8)     Salvinn  me fac. 

SAVE  me,  0  God  ;  (9.)  for  the  waters  are 
come  in  even  unto  my  soul. 

2  I  stick  fast  in  the  deep  mire,  where  no 
ground  is  ;  I  am  come  into  deep  waters,  so 
that  the  floods  run  over  me. 

3  I  am   weary  of  crying,  my  throat   is 

the  earth,"  to  unite  in  chanting  forth  the  praises 
of  their  God  and  Saviour.  In  the  fulness  of  time, 
this  exhortation  was  heard  and  obeyed.  For  Euse- 
bius  thus  describes  the  state  of  the  Church  in  the 
days  of  Constantine  :  "There  was  one  and  the 
same  power  of  the  Holy  Spirit,  which  was  passed 
through  all  the  members ;  one  soul  in  all ;  the  same 
alacrity  of  faith  ;  one  common  consent  in  chant- 
ing forth  the  praises  of  God."  Euseb.  Eccles.  Hist- 
book  X.  chap.  2.  And  it  deserves  notice,  that  the 
primitive  Christians,  when,  delivered  from  the  rage 
of  persecuting  tyrants,  they  freely  celebrated  their 
holy  festivals,  could  find  no  words  so  well  calcula- 
ted to  express  the  joy  and  gladness  of  their  hearts, 
as  the  songs  of  Moses,  and  David,  and  the  pro- 
phets, which  seemed  to  have  been  divinely  penned 
on  purpose  for  their  use,  upon  that  glorious  occa- 
sion. Bp.  Horne. 

(8.)  The  application  of  many  passages  in  this 
Psalm  10  our  Lord,  made  by  himself  and  his  apos- 
tles, as  well  as  the  appointment  of  the  whole,  by 
the  Church,  to  be  used  on  Good  Friday,  directs  us 
to  consider  it  as  uttered  by  the  son  of  God,  in  the 
day  of  his  passion.  1 — 5  He  describeth  his  suf- 
ferings, undergone  for  the  sins  of  men  ;  6,  7,  pray- 
eth  that  his  disciples  may  not  be  offended  at  the 
pain  and  shame  of  the  cross  ;  8 — 12,  relateth  the 
usage  he  met  with  at  the  hands  of  the  Jews ;  13 — 
20,  maketh  his  prayer  to  the  Father;  21,  22,  cora- 
plaineih  of  his  desolate  estate,  of  the  reproach  cast 
upon  him,  and  of  the  gall  and  vinegar  administer- 
ed to  him ;  23,  29,  foretelleth  the  Judgments  of 
heaven,  about  to  fall  upon  the  Jewish  nation  ;  30, 
returneth  to  the  consideration  of  his  own  sorrows, 
and  prayeth  for  deliverance ;  31,  32,  praiselh  the ' 
Father  for  the  accomplishment  of  that  deliver- 
ance; 33,  34,  exhorteth  a'l  men  to  come  and  par- 
take of  it,  and,  35,  the  whole  creation  to  join  in  a 
chorus  of  thanksgiving  for  it ;  36,  37,  predicteth  the  "^^ 
salvation,  edification,  perpetuity,  of  the  Church.      V^wJt 

Bp.  Horne. 

(9.)The  Gospels  inform  us  concerning  the  con- 
stancy and  patience   of  Christ  under  his   suffer 


/ 


Day  13. 


THE  PSALTER. 


599 


dry  ;  my  sight  faileth  me  for  waiting  so  long 
upon  my  God. 

4  They  that  hate  me  without  a  cause  are 
more  than  the  hairs  of  my  head  ;  they  that 
are  mine  enemies,  and  would  destroy  me 
guiltless,  are  mighty. 

5  I  paid  them  the  things  that  I  never 
took  :   God,  thou   knowest  my  simpleness, 

a     and  my  faults  are  not  hid  from  thee.  (10.) 
^''         6  Let  not  them  that  trust  in  thee,  O  Lord, 
God  of  hosts,  be  ashamed  for  my  cause;  let 
not    tho.se  that  seek  thee    be    confounded 
through  me,  O  Lord  God  of  Israel. 

7  And  why  ?  for  thy  sake  have  I  suffered 
reproof;  shame  hath  covered  my  face. 

8  I  am  become  a  stranger  unto  my  bre- 
thren, even  an  alien  unto  my  mother's  chil- 
dren. (11.) 

9  For  the  zeal  of  thine  house  hath  even 
eaten  me,  and  the  rebukes  of  them  that  re- 
buked thee,  are  fallen  upon  me. 

lU  I  wept,  and   chastened  myself  (12.) 
'?    with  fasting,  and  that  was  turued  to  my  re- 
proof 

11  I  put  on  sackcloth  also,  and  they  jest- 
ed upon  me. 

12  They  that  sit  in  the  gate  speak 
against  me,  and  the  drunkards  make  songs 

^  upon  me. 

Ings  :  the  sufferings  themselves  (those  in  particu- 
lar of  his  soul)  are  largely  described  in  the  Psalms ; 
many  of  which,  and  this  among  the  rest,  seem  to 
have  been  indited  beforehand  by  the  Spirit,  for  his 
use  in  the  day  of  trouble.  Bp.  Hokne. 

(10.)  These  words,  in  the  mouth  of  David,  or 
any  other  sinful  son  of  Adam,  are  plain  enough. 
They  may,  nevertheless,  be  spoken,  as  the  rest  of 
the  Psalm  is,  in  the  person  of  Christ,  concerning 
the  iniquities  committed  by  us,  but  "  laid  on  him ;" 
which  he  therefore  mentions,  as  if  they  had  been 
his  own  ;  the  head  complaining  of  diseases  inci- 
dent only  to  the  members.     See  Isa.  liii.  6. 

Bp.  Horne. 
(11.)  The  Jews  were  Christ's  "brethren,''  ac- 
cording to  the  flesh.  To  them  he  was  a  "  stranger 
and  an  alien."  "He  came  to  his  own,  and  his 
own  received  him  not."  "  We  know,"  said  they, 
"  that  God  spake  unto  Moves ;  but  as  for  this  fel- 
low, we  know  not  from  wj  ?nce  he  is,"  And  again 

_^  ■  "  Thou  art  a  Samaritan,  ai  J  hast  a  devil."  John  i. 
ll;ix.  29;  viii.  48.  The  gMund  of  all  this  enmity 
was  the  "  zeal  "  of  Christ  [kU  the  reformation  and 
purification  of  the  Church,  which  he  manifested 

^  in  his  proofs  and  exhortations,  as  also  by  the  em- 
blematical act  of  driving  the  buyers  and  sellers  out 
of  the  temple.  Upon  this  latter  occasion,  the 
Evangelist  tells  us,  '•  his  disciples  remembered  that 


13  But,  Lord,  I  make  my  prayer  unto 
thee  in  an  acceptable  time. 

14  Hear  me,  O  God,  in  the  multitude  of 
thy  mercy,  even  in  the  truth  of  thy  salva- 
tion. 

15  Take  me  out  of  the  mire,  that  I  sink 
not ;  O  let  me  be  delivered  from  them  that 
hate  me,  and  out  of  the  deep  waters. 

16  Let  not  the  water-flood  drown  me, 
neither  let  the  deep  swallow  me  up  ;  and  let 
not  the  pit  shut  her  mouth  upon  me. 

17  Hear  me,  O  Lord,  for  thy  loving-kind- 
ness is  comfortable ;  turn  thee  unto  me  ac- 
cording to  the  multitude  of  thy  mercies  : 

18  And  hide  not  thy  fice  from  thy  ser- 
vant ;  for  I  am  in  trouble  :  0  haste  thee, 
and  hear  me. 

19  Draw  nigh  unto  my  soul,  and  save  it ; 

0  deliver  me,  because  of  mine  enemies. 

20  Thou  hast  known  my  reproof,  my 
shame,  and  my  dishonour :  mine  adversa- 
ries are  all  in  thy  sight. 

21  Thy  rebuke  hath  broken  my  heart: 

1  am  full  of  heaviness  :  I  looked  for  some 
to  have  pity  on  me,  but  there  was  no  man, 
neither  found  I  any  to  comfort  me. 

22  They  gave  me  gall  to  eat ;  and  when 
I  was  thirsty,  they  gave  me  vinegar  to 
drink. 

it  was  written,"  that  is,  it  was  predicted  of  Mes- 
siah in  this  Psalm,  "  The  zeal  of  thine  house  hath 
eaten  me  up."  John  ii.  17.  Therefore,  as  he  adds 
immediately,  "the  reproaches  of  them  that  re- 
proached thee  fell  on  me."  In  calumniating  and 
blaspheming  the  works  of  the  Son  of  God,  the 
Jews  reproached  both  the  Father  who  gave  him 
those  works  to  do,  and  the  Spirit,  by  which  he  did 
them :  all  which  reproaches  fell  on  the  man  Christ, 
as  the  visii)le  instrument  employed  in  the  doing  of 
them.  This  last  passage  is  thus  quoted  and  ap- 
plied by  St.  Paul,  "Even  Christ  pleased  not  him- 
self: but,  as  it  is  written.  The  reproaches  of  them 
that  reproached  thee  fell  on  me."  Rom.  xv.  3. 

Bp.  Horne. 
(12.)  To  expiate  the  sins  of  his  creatures,  the 
King  of  glory  became  a  man  of  sorrows ;  he  put 
on  mortal  flesh,  as  a  penitential  garment;  he  fast- 
ed, and  prayed,  and  mourned,  and  wept,  and  hum- 
bled himself  to  the  dust,  as  if  he  had  been  the  offen- 
der, and  we  the  righteous  piTsons  that  needed  no 
repentance.  And  what  return  was  made  him  ? 
"  It  was  to  his  reproach,  and  he  became  a  proverb 
to  them,"  for  whom  he  suffered.  "  They  that  sat 
in  the  gate,"  or,  on  the  "judgment-seat,"  which 
used  to  be  in  the  gates  of  cities,  even  the  senators 
and  judges  of  the  Land,  the  chief  priests  and 
elders,  spake  against  him,"  with  cool  and  deliberate 


600 


THE  PSALTER. 


Day  13. 


/ 


23  Let  their  table  be  made  a  snare  (13.) 
to  take  themselves  withal ;  and  let  the  thins^s 
that  should  have  been  for  their  wealth,  be 
unto  them  an  occasion  of  fallin"-. 

24  Let  their  eyes  be  blinded,  (14.)  that 
they  see  not ;  and  ever  bow  thou  down  their 
backs. 

25  Pour  out  thine  indignation  (15.)  upon 
them,  and  let  thy  wrathful  displeasure  take 
hold  of  them. 

26  Let  their  habitation  be  void,  and  no 
man  to  dwell  in  their  tents.  (16.) 

malice;  while  he  was  "  the  song  of  the  drunken," 
and  profligate,  who  more  grossly  insulted  and  de- 
rided him.  Bp.  Horne. 

(13.)  That  this  and  the  following  verses  are  to 
be  understood  in  the  future  sense  by  way  of  pre- 
diction, and  not  as  an  imprecation,  is  affirmed  by 
St.  Augustine :  and  indeed  the  original  is  most  fitly 
rendered  in  the  future  "  shall  be."  And  so  doth 
the  Jewish  Arab  interpreter  observe,  that  such  seem- 
ing imprecations,  as  here  and  elsewhere  occur  in 
this  book  of  Psalms,  are  not  so  much  by  way  of 
imprecation,  as  by  way  of  prophecy  or  prediction 
of  what  in  God's  first  judgement  would  certainly 
befal.  Dr.  Hammond.  At  this  verse  beginnetha 
prediction  of  those  dreadful  judgments  which 
heaven  has  since  inflicted  upon  the  crucifiers  of  the 
Lord  of  glory.  By  their  "  table  becoming  a  snare, 
and  their  peace-offerings  a  trap,"  is  pointed  out  the 
consequence  of  the  Jews  adhereingto  the  legal  ser- 
vices, in  opposition  to  him  who  is  "  the  end  of  the 
law  for  righteousness."  After  his  sufferings  and 
exaltation,  to  continue  under  the  law  became  not 
only  unprofitable,  but  destructive,  inasmuch  as  it 
implied  a  denial  of  Messiah's  advent,  and  a  renun- 
ciation of  every  evangelical  benefit  and  blessing. 
T  Bp.  Horne. 

( 14.)  They,  who  loved  darkness  rather  than  light, 
by  the  righteous  judgement  of  God  were  permitted 
to  walk  on  in  darkness,  while  the  blind  led  the 
blind.  And  such  still  continues  to  be  the  state 
of  the  Jews,  notwithstanding  the  intolerable 
weight  of  woe  which  made  "their  loins  shake," 
and  bowed  down  their  backs  to  the  earth.  "  The 
veil  remaineth  yet  upon  their  hearts,"  in  the  reading 
of  the  Old  Testament ;  nor  can  they  see  therein 
"  the  things  which  belong  unto  their  peace."  These 
last  two  verses  are  cited,  as  spoken  of  Israel,  by  St. 
Paul,  Rora.  xi.  9,  10.  Bp.  Horne. 

(15.)  Never  was  '•  indignation  so  poured  out," 
never  did  "  wrath  so  take  hold"  on  any  nation,  as 
on  that,  which  once  was,  beyond  every  other,  be- 
loved and  favoured.  "  The  wrath,"  says  St.  Paul, 
(1  Thess.  ii.  16.)  "  is  come  upon  them  to  the  utter- 
most," to  the  very  last  dregs  of  the  cup  of  fury. 

Bp.  Horne. 


27  For  they  persecute  him  whom  thou 
hast  smitten  :  and  they  talk  how  they  may 
vex  them  whom  thou  hast  wounded. 

2S  Let  them  fall  from  one  wickedness  to 
another,  (17.)  and  not  come  into  thy  right- 
eousness. 

29  Let  them  be  wiped  out  of  (he  book  of 
the  living,  and  not  be  written  among  the 
rio'hteons. 

30  As  for  me,  (18.)  when  I  am  poor  and 
in  heaviness,  thy  help,  O  God,  shall  lift  me 
^JP^ ^ 

(16.)  Our  Lord  seems  to  have  had  this  passage 
in  his  view,  when  he  said  to  the  Jews,  "  Behold, 
your  house  is  left  unto  you  desolate  :"  Matt,  xxiii. 
38.  Jerusalem  was  by  the  Roman  armies  destroy- 
ed from  the  foundations.  It  hath  been  rebuilt,  aiwi 
inhabited  by  Gentiles,  by  Christians,  and  by  Sara- 
cens, but  no  more  by  the  Jewish  people.  It  is  re- 
markable, that  this  verse  is  applied,  (Acts  i.  20,)  to 
Judas,  considered  as  theh-^ad  and  representative  of 
that  apostate  nation,  which  rejected  and  delivered 
up  its  Prince  and  Saviour  to  be  crucified.  "  He 
was  guide  to  them  that  took  Jesus  :"  Acts  i.  16. 
The  punishment,  therefore,  as  well  as  the  sin  of 
Israel,  is  portrayed  in  his  person,  and  the  same 
prophecy  is  applicable  to  him  and  his  countrymen. 

Bp.  Horne. 

(17.)  As  they  added  aflliction  to  the  afflictions  ot 
Christ,  so  God  permitted  them  to  go  on,  blinded 
and  deserted,  in  their  wickedness,  "adding  sin  to 
sin,"  filling  up  the  measure  of  iheir  fathers,  still  ob- 
stinately refusing  to  come  into  the  Church,  and  par- 
take of  the  righteousness  which  is  by  faith. 

Bp.  Horne. 

By  "the  book  of  the  living,"  in  which  the  names 
of  the  "righteous  are  written,"  is  to  be  understood 
the  register  of  the  true  servants  and  worshippers  of 
God,  of  those  who  are  "justified,"  or  made  "righte- 
ous," through  faith.  In  this  register,  the  names  of 
Abraham,  Isaac,  and  Jacob,  the  ancient  fathers  of 
the  Israelitish  race,  with  their  true  children,  stand 
recorded;  but  the  degenerate  and  apostate  Jews 
have  been  long  since  "  blotted  out ;"  they  are  no 
longer  the  peculium  of  heaven  ;  nor  have  they  any 
part  or  portion  in  the  inheritance  of  the  sons  of 
God.  Bp.  Horne. 

(18.)  Here,  as  in  the  22d,  and  many  other 
Psalm3,the  scene  changes  from  sorrow  to  joy  ;  from 
a  state  of  suffering  to  one  of  triumph  ;  from  the  pas- 
sion to  the  resurrection.  Jesus,  risen  from  the 
dead,  declares  his  resolution  of  praising  and  mag- 
nifying the  Father,  for  the  salvation  of  the  world, 
happily  accomplished  by  his  labours  aud  sufferings,  f  ^ 
which  vrere  now  for  ever  at  an  end.  The  Church 
does  the  same  incessantly,  on  earth,  and  in  heaven. 

Bp.  Horne. 


Day  14. 


THE  PSALTER. 


601 


i 


'311  will  praise  the  name  of  God  with  a 
song,  and  magnify  it  with  thanksgiving. 

32  This  also  shall  please  the  Lord  better 
than  a  bullock  that  hath  horns  and  hoofs. 

33  The  humble  shall  consider  this,  and 
be  glad :  seek  ye  after  God  and  your  soul 
shall  live. 

34  For  the  Lord  heareth  the  poor,  and 
despiseth  not  his  prisoners. 

35  Let  heaven  and  earth  praise  him  :  the 
sea,  and  all  that  moveth  therein. 

36  For  God  will  save  Sion,  (19.)  and 
build  the  cities  of  Judah,  that  men  may  dwell 
there,  and  have  it  in  possession. 

37  The  posterity  also  of  his  servants  (20.) 
shall  inherit  it ;  and  they  that  love  his  name 
shall  dwell  therein. 

Psalm  70.  (21.)     Deus^  in  adjutorium. 

HASTE  thee,  O  God,  to  deliver  me ; 
make  haste  to  help  me,  O  liOrd. 

2  Let  them  be  ashamed  and  confounded, 
that  seek  after  my  soul ;  let  them  be  turned 
backward  and  put  to  confusion,  that  wish 
me  evil. 

3  Let  them  for  their  reward  be  soon 
brought  to  shame,  that  cry  over  me,  There, 
there. 

4  But  let  all  those  that  seek  thee  be  joy- 


(19.)  The  salvation  and  edification  of  the 
Church  followed  the  passion  and  resurrection  of 
Christ,  "  God  will  save  Sion,"  that  is,  the  Church, 
which  at  first  consisted  of  the  apostles,  who  were 
Jews,  and  others  of  that  nation  by  ihem  converted 
to  the  faith.  "And  build  the  cities  of  Judah,"  or 
cause  churches  to  arise  in  all  the  world,  which 
shall  from  thenceforth  take  the  names,  and  inherit 
the  privileges,  of  "  Israel  and  Judah  ;  that  men," 
even  such  as  God  shall  call  from  among  the  na- 
tions, "  may  dwell  there,"  as  citizens  of  the  new 
Jerusalem,  "and,"  instead  of  the  rejected  Jews, 
"have  it  in  their  possession."  Bp.  Horne. 

(20.)  The  continuation  of  the  Church  in  the  pos- 
terity of  the  faithful,  is  here  predicted.  According- 
ly, the  descendants  of  the  proselyted  Gentiles  have 
been  in  possession  of  the  Gospel  privileges,  for 
above  1700  years.  And  thus  it  will  be,  while  they 
abide  in  the  faith,  and  "  love  the  name,"  of  Jesus. 
■xd  .  Should  the  Gentiles  apostize  as  the  Jews,  and  the 
Jews  be  converted  as  the  Gentiles  were,  then  the 
Gospel  would  go  from  the  Gentiles  totlie  Jews,  as 
before  it  went  from  the  Jews  to  the  Gentiles;  then 
would  there  "  come  out  of  Sion  the  deliverer,  to 
turn  away  ungodliness  from  Jacob."  Rom.  xi.  26. 
\^  Bp.  Horne. 

(21.)  The  words  of  this  Psalm  occur,  without 
any  material  variations,  in  Ps.  xl.  verse  16,  to  the 
76 


ful  and  glad  in  thee  :  and  let  all  such  as  de- 
light in  thy  salvation  say  alway.  The  Lord 
be  praised. 

5  As  for  me,  I  am  poor,  and  in  misery  : 
haste  thee  unto  me,  O  God. 

6  Thou  art  my  helper  and  my  Redeemer: 
O  Lord,  make  no  long  tarrying. 


X 


-U- 


The  Fourteenth  Day. 
MORNING  PRAYER. 


Psalm  71.  (22.)     In  te,  Domine,  speravi. 

IN  thee,  O  Lord,  have  I  put  my  trust ; 
(23.)  let  me  never  be  put  to  confusion,  but 
rid  me,  and  deliver  me  in  thy  righteousness  ; 
incline  thine  ear  unto  me,  and  save  me. 

2  Be  thou  my  strong  hold,  whereunto  I 
may  alway  resort ;  thou  hast  promised  to 
help  me,  for  thou  art  my  house  of  defence, 
and  my  castle. 

3  Deliver  me,  O  my  God,  out  of  tlie  hand 
of  the  ungodly,  out  of  the  hand  of  the  un- 
righteous and  cruel  man : 

4  For  thou,  O  Lord  God,  art  the  thing 
that  I  long  for ;  thou  art  my  hope,  even 
from  my  youth. 

5  Through  thee  have  I  been  holden  up 

end.  The  reader  is  therefore  referred  thither  for 
the  exposition  j  as  before,  in  the  case  of  the  53d 
and  14ih  Psalms.  Bp.  Horne. 

(22.)  The  Psalmist,  sorely  distressed  in  his  old 
age  (see  ver.  8.  and  16,)  by  the  rebellion  of  Absa- 
lom, which  was  his  great  affliction  at  that  period  of 
life,  ver.  1,  prayeth  for  the  divine  assistance  ;  plead- 
ing God's  righteousness,  2,  and  promise  ;  3,  the  in- 
iquity of  his  persecutors  ;  4,  5,  the  mercies  vouch- 
safed him  from  his  birth  ;  6,7,  his  being  deserted 
and  given  up  by  man  ;  8,  his  old  age  ;  9  the  taunts 
and  insults  of  his  adversaries;  10,  he  repeateth  his 
request;  11,  prophesieth  the  downfall  of  his  ene- 
mies; declareth,  12,  his  hope,  13,  his  gratitude,  14, 
his  faith  ;  15,  16,  wisheth  to  be  preserved,  that  he 
might  shew  forth  the  power  and  glory  of  God, 
whose  righteousness  and  marvellous  acts,  17,  he 
extolleth,  and  thence,  18,  19,  promiseth  himself  a 
final  redemption  from  all  his  troubles,  and  a  restora- 
tion to  honour  and  comfort;  when,  20 — 22,  he  shall 
sing  and  speak  the  praises  of  the  Lord.  Bp.  Horne. 

(23.)  The  promises  of  salvation  are  made  to 
those,  who,  renouncing  all  confidence  in  the  world 
and  themselves,  "trust"  in  God  alone  for  it.  For 
this  reason  the  Psalmist  so  often  begins  his  prayer 
with  a  declaration  of  his  "  faith,"  which  is  to  the 
soul  in  affliction,  what  an  anchor  is  to  a  ship  in  dis- 
tress. Bp.  Horne. 


602 


THE  PSALTER. 


Day  14. 


ever  since  I  was  born  :  thou  art  he  that  took 
me  out  of  my  mother's  womb :  my  praise 
shall  be  always- of  thee. 

6  I  am  become  as  it  were  a  monster  (24.) 
unto  m my,  but  my  sure  trust  is  in  thee, 

7  O  let  my  moutli  be  filled  with  thy 
praise,  tliat  I  may  sing  of  thy  glory  and 
honour  all  the  day  long. 

8  Cast  me  not  away  in  the  time  of  age ; 
forsake  me  not  when  my  strength  faileth 
me  : 

9  For  mine  enemies  speak  against  me  ; 
(25.)  and  they  that  lay  wait  for  my  soul  take 
their  counsel  together,  saying,  God  hath  for- 
saken him  ;  persecute  him,  and  take  him  ; 
for  there  is  none  to  deliver  him. 

10  Go  not  far  from  me,  O  God  ;  my  God, 
haste  thee  to  help  me. 

11  Let  them  be  confounded  and  perish, 
that  are  against  my  soul ;  let  them  be  cover- 
ed with  shame  and  dishonour  that  seek  to 
do  me  evil. 

12  As  for  me,  I  will  patiently  abide  al- 
way,  and  will  praise  thee  more  and  more. 

13  My  mouth  shall  daily  speak  of  thy 
righteousness  and  salvation  ;  for  I  know  no 
end  thereof. 

14  I  will  go  forth  in  the  strength  of  the 
Lord  God,  and  will  make  mention  of  thy 
righteousness  only. 

15  Thou,  O  God,  hast  taught  me  from 
my  youth  up  until  now  ;  therefore  will  I 
tell  of  thy  wondrous  works. 

16  Forsake  me  not,  O  God,  in  mine  old 
age,  when  I  am  gray-headed,  until  I  have 
showed  thy  strength  unto  this  generation, 
and  thy  power  to  all  them  that  are  yet  for 
to  come. 

17  Thy  righteousness,  O  God,  is  very 

(24.)  David,  banished  from  his  kingdom,  was  re- 
garded as  a  "  wonder,"  or  a  prodigy  of  wretched- 
ness; Christ,  in  his  state  of  humiliation  upon  earth, 
was  a  "  sign,"  every  where  "  spoken  against,"  as 
Simeon  foretold  he  would  be.    Luke  ii.  34. 

Bp.  Horne. 

(25.)  They  who  saw  David  ascending  mount 
Olivet  in  tears,  when  Absalom  had  driven  him  from 
Jerusalem,  and  they  who  beheld  Jesus  led  forth 
out  of  the  same  Jerusalem,  to  be  crucified  on  mount 
Calvary,  were  tempted  to  regard  both  the  one  and 
the  other,  as  finally  deserted  by  God.  They  who 
view  the  Church,  or  any  member  thereof,  under 
affliction  and  persecution,  are  too  frequently  tempt- 
ed to  think  the  same,  and  to  act  accordingly  ;  though 
ihey  are  so  plainly  taught  the  contrary,  by  the  re- 
storation of  the  king  of  Israel,  and  the  resurrection 
of  the  Son  of  God.  Bp.  Horne. 


high,  and  great  things  are  they  that  thou 
hast  done  :  O  God,  who  is  like  unto  thee  ! 

18  O  what  great  troubles  and  adversities 
hast  thou  showed  me  !  (26.)  and  yet  didst 
thou  turn  and  refresh  me  ;  yea,  and  brought- 
est  me  from  the  deep  of  the  earth  again. 

19  Thou  hast  brought  me  to  great  hon- 
oijr,  and  comforted  me  on  every  side  : 

20  Therefore  will  I  praise  thee,  (27.) 
and  thy  faithfulness,  O  God,  playing  upon 
an  instruiTient  of  music  :  unto  thee  will  I  sing 
upon  the  haip,  O  thou  holy  One  of  Israel. 

21  My  lips  will  be  fain  wlien  I  sing  un- 
to thee  ;  and  so  will  my  soul,  whom  thou 
hast  delivered. 

22  My  tongue  also  shall  talk  of  thy  right- 
eousness all  the  day  long  ;  for  they  are  con- 
founded and  brought  unto  shame,  that  seek  <-|. 
to  do  me  evil. 

Psalm  72.  (28.)     Dens,  judicium. 

GIVE  the  king  thy  judgments,  O  God, 
and  thy  righteousness  unto  the  king's  son. 
(29.) 

2  Then  shall  he  judge  thy  people  accord- 
ing unto  right,  and  defend  the  poor. 

3  The  mountains  also  shall  bring  peace, 
and  the  little  hills  righteousness  unto  the 
people.  (30.) 

4  He  shall  keep  the  simple  folk  by  their 
right,  defend  the  children  of  the  poor,  and 
punish  the  wrong  doer. 

5  They  shall  fear  thee  as  long  as  the  sun 
and  moon  endureth,  (31.)  from  one  genera- 
tion to  another. 

6  He  shall  come  down  like  the  rain  (32.) 
into  a  fleece  of  wool,  even  as  the  drops  that 
water  the  earth. 

7  In  his  time  shall  the  righteous  flourish  ; 

(26.)  In  David,  delivered  out  of  his  troubles,  and 
restored  to  his  throne,  we  behold  our  Lord,  after 
his  "great  and  sore  trouble,  literally  quickened,  or 
revived,  brought  up  again  from  the  depths  of  the 
earth,  increased  in  greatness,  and  comforted  on 
every  side."  In  him  we  were  virtually,  by  his 
grace  we  are  actually,  raised  from  sin  and  sorrow, 
to  righteousness  and  comfort;  and  through  his  pow- 
er we  shall  be  raised,  from  dust  and  corruption,  to 
glory  and  immortality.  Bp.  Horne. 

(27.)  The  truth  of  God,  in  accomplishing  his 
promises,  by  the  redemption  of  our  souls,  and  the 
confusion  of  our  spiritual  enemies,  is  a  subject 
which  demands  a  never-ceasing  tribute  of  gratitude 
and  love,  of  praise  and  thanksgiving.  To  celebrate 
it  aright,  with  the  melody  of  instruments,  voices, 
and  affections,  all  in  perfect  concord,  is  the  duty 
and  delight  of  the  church  militant ;  which,  when 


Day  14 


THE  PSALTER. 


603 


/ 


yea,  and  abundance  of  peace,  so  long  as  the 
moon  endureth. 

8  His  dominion  shall  be  also  from  tlie 
one  sea  to  the  other,  and  from  the  flood  un- 
to the  world's  end. 

9  They  that  dwell  in  the  wilderness  shall 
kneel  before  him  ;  liis  enemies  shall  lick  the 
dust. 

10  The  kings  of  Tharsis  and  of  the  isles 
shall  give  presents  ;  the  kings  of  Arabia  and 
Saba  shall  bring  shifts.  (33.) 

11  All  kings  shall  fall  down  before  him  ; 
all  nations  shall  do  him  service. 

thus  employed,  aifords  ihe  best  resemblance  of  the 
church  triumphant.  Bp.  Horne. 

(28.)  David  praying  for  Solomon,  foretelieth  his 
peaceful  and  glorious  reign,  and  under  that  figure 
in  most  lively  and  beautiful  colouis  pourtrayeth  the 
kingdom  of  Messiah;  1 — 4,  its  righteous  admin- 
istration ;  5,  its  duration;  6,  7,  its  blessings ;  8,  its 
extent;  9 — 11,  the  accession  of  the  Gentiles  to  it ; 
12 — 14,  the  redemption  to  be  wrought,  and,  15,  the 
prayers  and  praises  to  be  offered  up  in  it ;  16,  its 
miraculous  increase  and  fruitfulness;  17,  its  perpe- 
tuity and  universality;  18,  19,  a  doxology  sung  to 
God  for  it.  Bp.  Horne. 

(29.)  In  this  prophetical  prayer,  the  aged  monarch 
of  Israel,  about  to  resign  the  kingdom  into  the  hands 
of  his  son  Solomon,  makes  unto  God  the  request 
of  a  wise  father  for  him.  He  aslcs  such  a  portion  of 
wisdom  and  integrity  from  above,  as  might  enable 
the  young  prince  to  govern  aright  the  people  of 
God,  and  to  exhibit  to  the  world  a  fair  resemblance 
of  that  king  of  Israel,  who  was,  in  the  fuhiess  of 
time,  to  sit  upon  "  the  throne  of  his  father  David  ;" 
(Luke i, 32:)  "to  reign  in  righteousness;"  (Isa. 
xxxii.  l:)and  "  to  have  all  judgment  committed 
unto  him."    John  v.  22.  Bp.  Horne. 

(30.)  In  other  words,  peace,  manifested  by  its 
consequence,  plenteousness,  shall  be  upon  all  the 
mountains  and  little  hills  of  Judea,  by  means  of 
that  righteous  judgment  which  Solomon  will  exe- 
cute in  the  land.  And  thus  in  the  days  of  the  Mes- 
siah, "  Beautiful  upon  the  mountains  were  the  feet 
of  them  that  brought  the  glad  tidings  of  peace;" 
which  the  fruits  of  the  Spirit,  in  the  Churches, 
plainly  shewed  to  have  been  derived  from  above, 
through  the  righteousness  of  the  Redeemer,  pro- 
ducing "peace  on  earth."  Bp.  Horne. 

(31.)  The  kingdom  of  Solomon  continued,  in 
his  own  person,  only  for  forty  years;  but  in  his 
seed,  that  is,  Christ,  it  is  established  throughout  all 
generations.  He  reigneth  "  over  the  house  of  Jacob 
for  ever,  and  of  his  kingdom  there  shall  be  no  end." 
Luke  i.  33.  His  dominion  over  the  world  by  his 
providence,  and  in  the  Church  by  the  influences  of 
his  grace,  is  to  be  coeval  with  that  of  the  celestial 


12  For  he  shall  deliver  the  poor  (34.) 
when  he  crieth ;  the  needy  also,  and  him 
that  hath  no  helper.  , 

13  He  shall  be  f-ivourable  to  the  simple 
and  needy,  and  shall  preserve  the  souls  of 
the  poor. 

14  He  shall  deliver  their  souls  from  false- 
hood and  wrong  ;  and  dear  shall  their  blood 
be  in  his  sight. 

15  He  shall  live.  (35.)  and  unto  him  shall 
be  given  of  the  gold  of  Arabia ;  prayer  shall 
be  made  ever  unto  him,  and  daily  shall  he 
be  praised. 

luminaries  in  nature.  And  when  the  "moon  shall 
be  confounded  and  the  sun  ashamed,"  when 
the  heavens  shall  be  dissolved,  and  the  earth 
burnt  up,  "the  Lord  of  hosts  shall  reign  on  mount 
Zion,"  in  the  Jerusalem  above,  in  glory  everlasting. 
See  Isa.  xxiv.  23.  Bp.  Horne. 

(32.)  Refreshing  and  salutary,  as  the  drops  of 
heaven  to  the  shorn  and  parched  grass,  is  the  mild 
administration  of  a  wise  and  pious  prince  to  his 
subjects.  And  what  image  can  convey  a  better 
idea  of  those  most  beneficial  and  blessed  efTects, 
which  followed  the  descent  of  the  Son  of  God  upon 
the  earth,  and  that  of  the  Spirit,  at  the  day  of  Pen-  y 
tjcost  ?  The  prophets  abound  with  descriptions  of  •— ■ 
those  great  events,  couched  in  terms  borrowed  from 
the  philosophy  of  rain  and  dew.  See  Isa.  xliv.  3; 
Iv.  10;  IIos.  xiv.  5;  Heb.  vi.  7.  In  the  last  words 
of  David,  the  reign  of  Messiah  is  described  under 
this  figure:  "he  shall  be  as  the  tender  grass, 
springing  out  of  the  earth  by  clear  shicing  after 
rain."    2  Sam.  xxiii.  4.  Bp.  Horke. 

(33.)  This  verse  sujigesteth  to  our  medit»tion 
several  curious  and  interesting  particulars,  all  tend- 
ing to  one  and  the  same  end.  As,  1.  The  muui- 
ficent  presents  and  immense  treasures,  brouj»hl  to 
Solomon  from  Tarshish,  and  the  isles  of  the  Gen- 
tiles:  1  Kings  x.  22,  &c.  2.  The  coming  of  the 
Q,ueen  of  Sheba  from  the  south,  with  her  gifts  and 
acknowledgments,  to  Jerusalem.  3.  Theoflerings 
made  by  the  eastern  magi,  as  the  first-fruiis  of  the 
Gentiles,  to  the  Saviour  of  the  world.  And,  lastly, 
the  accession  of  the  nations  to  the  faith,  (even 
these  "  isles  of  the  Gentiles,")  bringing  their  glory 
and  honour  into  the  city  of  God.  See  Isa.  xlix,  Ix ; 
Rev.  xxi.  24.  Bp.  Horne. 

(34.)  These  three  verses,  considered  as  descri- 
bing the  just  and  merciful  administration  of  Solo- 
mon, need  no  exposition.  As  prophetical  of  Mes- 
siah's reign,  they  may  be  thus  connected  with  the 
context,  and  paraphrased;  The  kings  and  ihe  na- 
tions of  the  earth  shall  accede  to  the  Church  ot 
Christ,  induced  so  to  do  by  the  fame  of  his  mercy, 
no  less  than  by  that  of  his  majesty.  They  shall 
hear  of  the  great  deliverance  wrought  by  him  for 


604 


THE  PSALTER. 


Day  14. 


16  There  shall  be  an  heap  of  com  (36.) 
in  the  earth,  high  upon  the  hills  ;  his  fruit 
shall  shake  like  Libanus,  and  shall  be  green 
ill  the  city  like  grass  upon  the  earth. 

17  His  name  shall  endure  for  ever  ;  his 
name  shall  remain  under  the  sun  amongst 
the  posterities,  which  shall  be  blessed 
through  him  ;  and  all  the  heathen  shall 
praise  him. 

IS  Blessed  be  the  Lord  God,  (37.)  even 
the  God  of  Israel,  which  only  doeth  won- 
drous things  ; 

19  And  blessed  be  the  name  of  his  majes- 
ty for  ever  :  and  all  the  earth  shall  be  filled 
with  his  majesty.     Amen,  amen. 

EVENING  PRAYER. 

Psalm  73,  (38.)     Quam  bonus  Israel ! 

TRULY  God  is  loving  (39.)  unto  Israel  : 
even  unto  such  as  are  of  a  clean  heart, 

the  poor  in  spirit,  who  make  their  prayer  uuto  him, 
confessing  their  sins,  and  acknowledging  the  ina- 
bility of  any  creature,  in  heaven  or  earth,  to  recover 
them  from  their  lost  estate.  These  he  shall  spare, 
and  pardon,  and  save  from  sin,  and  from  death,  and 
from  hell.  He  shall,  for  this  purpose,  break  the 
snares,  and  destroy  the  power,  of  their  great  op- 
pressor, the  devil ;  and  so  dear  shall  their  blood  be 
in  his  sight,  that  he  shall  shed  his  own  for  it ;  after 
which,  arising  to  a  new  and  immortal  life,  he  shall 
accomplish  the  eternal  redemption  of  his  servants. 

Bp.  Horne. 

(35.)  As  Solomon's  reign  was  long  and  prosper- 
ous, that  of  Messiah  is  everlasting  and  glorious  :  as 
the  rich  brought  presents  to  the  one  ;  so  the  nations 
offered  up  themselves,  their  possessions,  their  souls 
and  their  bodies,  to  the  other:  as  the  former  was 
continually  "prayed  for,"  and  blessed  by  his  sub- 
jects, who  owed  peace  and  plenteousness  to  his 
government  J  so,  with  regard  to  the  latter,  prayer 
is  made  ever  in  the  Church,  for  the  increase 
and  consummation  of  his  kingdom;  and  "daily 
is  he  praised"  by  his  people,  for  all  the  riches 
of  grace,  for  all  the  comforts  of  the  Spirit,  and  lor 
all  the  hopes  of  glory,  which  they  possess  and  en- 
joy through  him.  Bp.  Hohne. 

(36.)  As  if  it  were  said.  The  blessings  of  this 
spiritual  kingdom  shall  be  multiplied,  like  the  pro- 
duce of  a  very  fruitful  year,  when  the  barren  moun- 
tains yield  a  plentiful  crop,  and  the  standing  corn 
shakes  with  the  wind  upon  the  hills,  as  the  trees 
do  upon  Libanus  and  other  mountains :  and  the 
cities  shall  yield  forth  fruit  from  this  word  sown 
among  them,  as  kindly  as  the  grass  grows  in  a  fer- 
tile pasture.  Dr.  Nicholls. 

(37.)  Blessed,  therefore,  be  thou,  O  Lord  Jesus  ! 


2  Nevertheless  my  feet  were  almost  gone, 
my  treading  had  well  nigh  slipt.  (40,) 

3  And  why  ?  I  was  grieved  at  the  wick- 
ed :  I  do  also  see  the  ungodly  in  such  pros- 
perity. 

4  For  they  are  in  no  peril  of  death  ;  but 
are  lusty  and  strong. 

5  They  come  in  no  misfortune  like  other 
folk  ;  neither  are  they  plagued  like  other 
men, 

6  And  this  is  the  cause  that  they  are  so 
holden  with  pride,  and  overwhelmed  with 
cruelty, 

7  Their  eyes  swell  with  fatness,  and  they 
do  even  what  they  lust, 

8  They  corrupt  other,  and  speak  of  wick- 
ed blasphemy  ;  their  talking  is  against  the 
Most  High, 

9  For  they  stretch  forth  their  mouth  unto 
the  heaven,  and  their  tongue  goeth  through 
the  world, 

for  thou  art  the  Lord  God,  even  the  God  of  Israel, 
who  hast  wrought  such  miracles  of  mercy,  for  the 
salvation  of  the  Church :  and  blessed,  by  the 
tongues  of  men  and  angels,  be  thy  holy  and 
glorious  name ;  and  let  the  whole  earth  be  filled 
with  the  amazingly  transcendent  and  inconceivable 
majesty  of  thy  most  excellent  glory,  for  evermore  ! 
So  be  it,  so  be  it,  Bp.  Horne.    > 

(38.)  Most  of  the  Psalms  from  this  to  the 
107th  are  attributed  to  Asaph  :  supposed  by  some 
to  be  the  famous  singer  in  David's  time,  (1  Chron, 
xvi,  5;  2  Chron,  v.  12:)  by  Bp,  Patrick  to  be 
Asaph  the  seer,  who  lived  in  the  days  of  Hezekiah, 
(2  Chron.  xxix.  30  ;j  and  whose  Psalms  were  order- 
ed to  be  sung  together  with  those  of  David  by  that 
prince.  But  the  house  of  Asaph  being  a  noted 
family  of  the  tribe  of  Levi,  there  were  probably 
several  composers  of  Psalms  of  that  name, 
whose  compositions  are  brought  together  in  this 
collection.  Dr.  Nicholls. 

The  person  speaking  in  this  Psalm  relate  s,  1 — 3, 
t.je  process  of  a  temptation,  occasioned  by  his  behold- 
ing the  prosperity  of  wicked  men  upon  earth,  which 
he  describes,  4 — 11,  with,  12,  13,  the  suggestions  of 
nature  on  the  occasion ;  but,  in  opposition  to  these, 
grace  urges,  14,  the  examples  of  saints,  15,  the  dif- 
ficulty of  judging  concerning  God's  dispensations, 
and,  above  all,  16 — 19,  the  final  issue  of  things  at 
the  last  day,  and  the  end  of  that  prosperity,  which 
had  excited  his  envy.  Perfectly  satisfied  with 
these  considerations,  20,  21,  he  owns  his  uneasiness 
to  have  sprung  from  his  ignorance  ;  and,  22 — 27. 
closes  the  Psalm  with  the  most  affectionate  expres- 
sions of  his  full  trust  and  confidence  in  the 
divine  mercy  and  goodness.  No  temptation  is 
more  common,  or  formidable,  than  that  above  men- 


hay  14. 


THE  PSALTER. 


605 


10  Therefore  fall  iht  people  unto  them, 
and  thereout  sack  they  no  small  advantage. 

1 1  Tush,  say  they,  how  should  God  per- 
ceive it  ?  is  there  knowledge  in  the  Most 
High  ? 

12  Lo,  these  are  the  ungodly :  (41.)  these 
prosper  in  the  world  ;  and  these  have  riches 
in  possession :  and  I  said,  Then  have  I 
cleansed  (42.)  my  heart  in  vain,  and  washed 
mine  hands  in  innocency. 

13  All  the  day  long  have  I  been  punished, 
and  chastened  every  morning. 

14  Yea,  and  I  had  almost  said  (43.)  even 
as  they ;  but  !o,  then  I  should  have  con- 
demned the  generation  of  thy  children. 

15  Then  thought  I  to  understand  this ; 
but  it  was  too  hard  for  me. 

16  Until  1  went  into  the  sanctuary  of 
God :  then  understood  1  tlie  end  of  these 
men. 

17  Namely,  how  thou  dost  set  them  in 
slippery  places,  and  castest  them  down  and 
destroyest  them. 

tioned.  A  more  powerful  and  effectual  antidote  to 
it  cannot  be  devised,  than  this  most  instructive  and 
beautiful  Psalm  affords.  Bp.  Horne. 

(39.)  This  declaration  seems  to  be  the  result  of 
a  long  struggle  in  the  mind  of  the  Psalmist,  between 
nature  and  grace,  in  which  the  latter  proves  victo- 
rious, and,  notwithstanding  all  appearances  to  the 
contrary,  determines,  against  the  suggestions  of 
the  former,  that  God  is  the  same  good  and  merci- 
ful God  to  his  church  and  people,  if  they  do  but 
preserve  inviolable  their  fidelity  to  him,  whether, 
in  this  world,  they  enjoy  prosperity,  or  endure 
affliction.  Bp.  Horne. 

(40.)  Temptations  impede  the  progress  of  the 
Christian  in  the  way  of  righteousness,  and  incline 
him  to  fall ;  as  it  happens  to  one  who  walks  in  a 
slippery  path.  The  temptation,  here  complained 
of,  is  that  excited  by  seeing  wealth  and  honour  in 
the  hands  of  infidelity  and  villainy,  while  the  faith- 
ful servants  of  God  are  covered  with  infamy,  and  op- 
pressed by  poverty.  A  prospect  of  this  sort  is  apt 
to  make  us  distrust  the  love  of  heaven  towards  us, 
and  its  providence  over  us.  For  our  benefit,  there- 
fore, in  the  course  of  this  Psalm,  the  disease  is  par- 
ticularized, and  the  remedy  prescribed. 

Bp.  Horne. 

(41.)  The  temptation  is  now  stated  in  its  full 
force.  "  These"  worthless,  ungodly,  blasphemous 
wretches,  whose  characters  I  have  been  delinea- 
ting, "these"  are  the  men  who  prosper  in  the  world, 
who  succeed  in  every  thing  they  undertake,  and 
roll  in  riches  !  What  are  we  to  think  of  God,  his 
providence,  and  his  promises'?  Bp.  Hokne. 

(42.)  Nature  will  be  apt  upon  this  occasion  to 


18  O  how  suddenly  do  they  consume, 
perish,  and  come  to  a  fearful  end  ! 

19  Yea,  even  like  as  a  dream  when  one 
awaketh  ;  so  shalt  thou  make  their  image 
to  vanish  out  of  the  city. 

20  Thus  my  heart  was  grieved,  (44.)  and 
it  went  even  through  my  reins. 

21  So  foolish  was  I,  and  ignorant,  even 
as  it  were  a  beast  before  thee. 

22  Nevertheless,  I  am  alway  by  thee ; 
(45.)  for  thou  hast  holden  me  by  my  right 
hand. 

23  Thou  shalt  guide  me  with  thy  coun- 
sel, and  after  that  receive  me  with  glory. 

24  Whom  have  1  in  heaven  but  thee  ? 
and  there  is  none  upon  earth  that  I  desire  in 
comparison  of  thee. 

25  My  flesh  and  my  heart  faileth  ;  but 
God  is  the  strength  of  my  heart,  and  my 
portion  for  ever. 

26  For  lo,  they  that  forsake  thee  shall 
perish  ;  thou  hast  destroyed  all  them  that 
commit  fornication  against  thee. 

suggest  that  all  my  faith,  my  charity,  and  my  de- 
votion, all  my  watching,  and  fastings,  in  short,  all 
the  labour  and  pains  I  have  taken  in  the  way  of 
goodness,  have  been  altogether  vain  and  fruitless  : 
since,  while  the  rebellious  enemies  of  God  enjoy  the 
world  and  themselves  at  pleasure,  I,  who  continue 
his  servant,  am  in  perpetual  tribulation  and  afflic- 
tion. Bp.  Horne. 

(43.)  The  Psalmist,  having  thus  particularized 
the  disease,  proceeds  now,  like  a  skillful  physician 
of  the  soul,  to  prescribe  a  medicine  for  it,  which  is 
compounded  of  many  salutary  ingredients.  And 
first,  to  the  suggestion  of  nature,  grace  opposes  the 
examples  of  the  children  of  God,  who  never  fell 
from  their  hope  in  another  world,  because  of  their 
sufferings  in  this.  For  a  man,  therefore,  to  distrust 
the  divine  goodness  on  that  account,  is  to  belie 
their  hope,  renounce  their  faith,  and  strike  his 
name  out  of  their  list.  Bp.  Hokne. 

(44.)  The  Psalmist,  fully  satisfied  with  the  con- 
duct of  Providence,  reflects  upon  the  folly  of  his 
former  uneasiness,  and  humbly  owns,  that  his 
doubts  were  occasioned  solely  by  his  ignorance  of 
God's  ways;  while  he  formed  his  judgment  of 
them  without  having  duly  taken  into  consideration 
the  final  issue  of  things.  The  last  day,  when  it 
comes,  will  bring  with  it  a  solution  of  all  difficulties. 
He  who  bears  impressed  upon  his  mind  such  an 
idea  of  that  day,  as  the  Scriptures  can  give  him, 
may  solve  them  now.  Bp.  Horne. 

(45.)  The  remainder  of  the  Psalm  contains  the 
most  dutiful  and  affectionate  expressions  of  a  mind 
perfectly  at  ease,  and  reposing  itself,  with  comfort- 
able assurance,  on  the  loving  kindness  of  the  Lord, 


606 


THE  PSALTER. 


Day  14. 


27  But  it  is  good  for  me  (46.)  to  liold  me 
fast  by  God,  to  put  my  trust  in  the  Lord 
God,  and  to  speak  of  all  thy  works  in  the 
gates  of  tlie  daughter  of  Sion. 

Psalm  74.  (47.)     Ut  quid,  Dens  7 

O  GOD,  wherefore  art  thou  absent  from 
us  so  lonsf.  why  is  thy  wrath  so  hot  against 
the  sheep  of  thy  pasture? 

2  O  tliink  upon  thy  congregation.  (48.) 
whom  thou  hast  purchased,  and  redeemed 
of  old. 

3  Think  upon  the  tribe  of  thine  inheri- 
tance, and  mount  Sion,  wherein  thou  hast 
dwelt. 

4  Lift  up  thy  feet,  that  thou  mayest  utter- 
ly destroy  every  enemy,  which  hath  done 
evil  in  thy  sanctuary. 

5  Thine  adversaries  roar  (49.)  in  the 
midst  of  thy  congregations,  and  set  up  their 
banners  for  tokens. 

of  which  it  had  experienced  a  fresh  instance,  in  its 
support  under  the  late  temptation,  and  complete  vic- 
ory  over  it.  "lam  continually  with  thee,"  as  a 
child  under  the  tender  care  of  a  parent ;  and,  as  a 
parent,  during  ray  danger  of  falling  in  a  slippery 
path,  "  thou  hast  holden  me,"  thy  child,  '•  by  my 
right  hand."  Bp.  Horne. 

(46.)  As  if  the  Psalmist  had  said,  in  other  words, 
Hear,  t'lerefore,  the  conclusion  of  the  whole  mat- 
ter. Let  others,  dazzled  by  the  blaze  of  worldly 
prosperity,  forsake  God,  to  obtain  a  share  of  it;  or 
murmur  against  him,  becausethey  cannot  obtain  it.  I 
am  persuaded,  it  now  is,  and  finally  will  be,  "  good," 
delightful,  profitable,  and  honourable,  "  for  me  to 
draw  near,"  and  join  myself  "  to  him  ;"  which,  in 
this  life,  I  can  do  no  otherwise,  than  by  believing 
and  hoping  in  his  holy  name;  "I  will  put  my  trust 
in  the  Lord  God,"  and  excite  others  to  do  the  same 
by  "  declaring  his  works,"  and  dispensations  ;  that 
all  may  perceive  what  an  amazing  difference  will  one 
day  be  made,  between  him  who  lusteth  after  the 
creature,  and  him  wholoveth  the  Creator. 

Bp.  Horne. 

(47.)  This  is  another  Psalm,  composed  during 
the  time  of  the  captivity  by  another  Asaph,  differ- 
ent from  the  author  of  the  foregoing.  It  contains 
a  very  mournful  relation  of  the  destruction  of  the 
temple  most  probably  by  Nebuchadnezzar's  sol- 
diers, and  of  the  miserable  calamities  and  reproaches 
which  the  Jews  sustained  in  their  captivity. 

Dr.  Nicholls. 

Upon  whatever  occasion  this  Psalm  might  have 
been  originally  composed,  it  is  plainly  intended  for 
the  use  of  the  Church  in  time  of  persecution.  1. 
She  bemoans  herself  as  deserted  by  God  ;  the  re- 
turn of  whose  favour  she  entreats,  2,  3,  on  account 


6  He  that  hewed  timber  afore  (50.)  out  of 
the  thick  trees,  was  known  to  bring  it  to  an 
excellent  work. 

7  But  now  they  break  down  all  the  carv- 
ed work  thereof  with  axes  and  hammers. 

8  Tliey  have  set  fire  upon  thy  holy  places, 
(oL)  and  have  defiled  the  dwelling  place  of 
thy  name,  even  unto  the  ground. 

9  Yea,  they  said  in  their  hearts,  Let  ns 
make  havoc  of  them  altogether ;  thus 
have  they  burnt  up  all  the  houses  of  God  in 
the  land. 

10  We  see  not  our  tokens  ;  there  is  not 
one  prophet  more ;  no,  not  one  is  there 
among  us,  that  understandeth  any  more. 

110  God,  how  lone;  shall  the  adversary 
do  this  dishonour  ?  (52.)  how  long  shall  the- 
enemy  blaspheme  thy  name?  forever? 

12  Why  withdrawest  thou  thy  hand? 
why  pluckest  thou  not  thy  riji,ht  hand  out  of 
thy  bosom,  to  consume  the  enemy? 

of  his  having  redeemed  her;  4 — 10,  of  the  ravages 
made,  and,  11,  the  reproaches  thrown  out,  by  the 
enemy  ;  12 — 16,  she  reminds  him  of  the  wonders 
formerly  wrought  in  her  behalf,  and.  17,  18,  of  his 
power  and  goodness,  manifested  in  the  common 
course  of  nature;  20,  of  the  relation  in  which  she 
stands  to  him  ;  21,  of  his  covenant ;  22,  23,  of  the 
honour  of  his  name,  and,  24,  the  increasing  fury  of 
her  adversaries,  just  ready  to  swallow  her  up. 

Bp.  Horne. 

(4S.)  The  Israelitish  Church  pleads  for  mercy, 
upon  these  considerations,  that  God  had  vouchsafed 
to  redeem  her  from  the  Egyptian  bondage,  and  to 
fix  his  residence  oh  mount  Sion,  all  which  would 
prove  to  have  been  done  in  vain,  should  he  leave 
her,  at  last,  in  the  hands  of  her  enemies.  The  re- 
demption by  Jesus  Christ,  and  his  habitation  in  the 
Church  Christian  by  his  Spirit,  are  the  correspon- 
ding arguments  to  be  urged,  on  similar  occasions, 
by  her,  and  by  the  believing  soul.       Bp.  Horne. 

(49.)  No  sound  can  be  more  shocking  than  the 
confused  clamours  of  an  heathen  army  sacking 
the  temple  ;  no  sight  so  afflicting,  as  that  of  "  the 
abomination  of  desolation  standing  in  the  holy 
place."  Bp.  Horne. 

(50.)  As  if  it  were  said,  It  is  well  known  fiom 
the  sacred  records  of  our  nation,  to  what  admirable 
beauty  the  skilful  hand  of  the  artificers  brought  the 
rough  cedar  trees,  which  were  cut  down  by  the 
hatchets  of  Hiram's  woodmen  in  the  thick  Tyrian 
forests.  1  Kings  v.  10.  But  now  they  tear  down 
all  the  curious  carvings,  that  cost  so  much  lime  and 
exquisite  labour,  with  axes  and  hammers,  and 
such  other  rude  instruments  of  iron.  Dr.  Nicholls. 

(51.)  The  gates  of  the  second  temple  were  set 
on  fire  by  Antiochus ;  (see   1  Mace.  iv.  38,)  but 


/i 


Day  15. 


THE  PSALTER. 


607 


13  For  God  is  my  King  of  old  ;  the  help 
that  is  done  upon  earth,  he  doeth  it  himself. 

14  Thou  didst  divide  the  sea  (53.)  through 
thy  power ;  thou  brakest  the  heads  of  the 
dragons  in  the  waters. 

15  Thou  smotest  the  heads  of  leviathan 
in  pieces,  (54.)  and  gavest  him  to  be  meat 
for  the  people  in  the  wilderness. 

16  Thou  broughtest  out  fountains,  (55.) 
and  waters  out  of  the  hard  rocks  ;  thou 
driedst  up  mighty  waters. 

17  The  day  is  thine,  and  the  night  is  thine; 
thou  hast  prepared  the  light  and  the  sun. 

18  Thou  hast  set  all  the  borders  of  the 
earth ;  thou  hast  made  sunniier  and  winter. 

19  Remember  this,  O  Lord,  (5(5.)  how  the 
enemy  hath  rebuked  ;  and  how  the  foolish 
people  hath  blasphemed  thy  name, 

20  O  deliver notthe  soulof  thy  turtle-dove 
unto  tlie  multirude  of  the  enemies  ;  and  for- 
get not  the  congregation  of  the  poor  for  ever. 

21  Look  upon  tlie  covenant ;  (57.)  for  all 

the  whole  fabric  of  the  first  was  burnt  by  Nebu- 
chadnezzar. Bp.  Home. 

(52.)  To  an  enumeration  of  calamities  succeeds 
a  prayer  for  deliverance,  grounded  on  the  necessity 
of  God's  vindicating  the  honour  of  his  name  from 
the  insolent  and  blasphemous  reproaches  and  scoffs 
of  the  enemy  ;  (see  Ezek.  xx.  9.)  He  is,  there- 
fore, entreated  to  make  bare  his  arm  in  the  sight  of 
the  nations,  and  to  let  his  right  hand  become  glori- 
ous in  the  vindication  of  his  name,  and  the  de- 
fence of  his  inheritance.  Bp.  Horne. 

(53.)  The  first  part  of  this  verse  alludes  to  that 
marvellous  act  of  Omnipotence,  which  divided  the 
Red  sea,  for  Israel  to  pass  over ;  the  second  part, 
to  the  return  of  its  waves  upon  the  heads  of  the 
Egyptians,  who,  like  so  many  sea-monsters,  open- 
ing their  mouths  to  devour  the  people  of  God,  were 
overwhelmed,  and  perished  in  the  mighty  waters. 
The  Christian  Church  is  taught  to  contemplate,  un- 
der this  figure,  the  salvation  of  her  children,  and 
the  destruction  of  their  spiritual  enemies,  by  the 
waters  of  baptism :  (see  1  Cor.  x.  2,  and  the  Office 
of  Baptism  in  the  Church  of  England.)  Parallel 
to  this  passage  in  our  Psalm,  is  that  most  sublime 
one,  Isa.  li.  9,  10,  11.  Bp.  Home. 

(54.)  "  Leviathan  "  stands  for  Pharoah,  or  the 
Egyptian  power,  represented  by  the  Egyptian  ani- 
mal, the  crocodile  of  Nile,  the  Egyptian  river.  The 
"heads  of  leviathan"  are  the  princes  of  Egypt,  the 
leaders  of  the  Egyptian  armies.  And  "  the  people, 
or  inhabitants,  of  the  wilderness,"  to  whom  they 
were  given  for  a  prey,  are  not  men,  but  a  species 
of  wild  beasts,  haunting  the  deserts.  See  Isa.  xiii. 
21 ;  and  xxxiv.  14.  The  sense  therefore  is,  that 
the  bodies  of  Pharoah  and  his  captains  were  thrown 


the  earth  is  full  of  darkness  and  cruel  habi- 
tations. 

22  O  let  not  the  simple  go  away  asham- 
ed ;  but  let  the  poor  and  needy  give  praise 
unto  thy  name. 

23  Arise,  O  God,  maintain  thine  own 
cause ;  remember  how  the  foolish  man  blas- 
phemeth  thee  daily. 

24  Forget  not  the  voice  of  thine  enemies . 
the  presumption  of  them  that  hate  thee  in- 
creaseth  ever  more  and  more. 


The  Fifteenth  Day.      - 
MORNING  PRAYER. 

Psalm  75.  (58.)     Conjitebimur  tibi. 

UNTO  thee,  O  God,  do  we  give  thanks  ; 
yea,  unto  thee  do  we  give  thanks. 

2  Thy  name  also  is  so  nigh;  and  that  do 
thy  wondrous  works  declare. 

on  shore  by  the  sea,  and  so  became  food  for  the 
wild  beasts  of  the  neighbouring  deserts.    The  final 
destruction  of  the  adversaries  of  Messiah's  king- 
dom is  described  at  large  under  a  like  image.     Re-         ■ 
velations  xix.  17,  &c.  Bp.  Horne. 

(55.)  Two  other  remarkable  exertions  of  the  di- 
vine power  in  favour  of  the  Israelites  are  here  re- 
ferred to.  Water  was  brought  out  of  the  rock,  to 
satisfy  their  thirst  in  time  of  drought ;  and  the 
river  Jordan  was  dried  up,  to  open  the  passage  for 
them  into  Canaan.  In  the  former  of  these  trans- 
actions, faith  beholds  the  water  of  life  springing 
from  the  Rock  of  salvation  ;  in  the  latter  are  dis- 
cerned the  mystic  death  and  resurrection  of  Chris- 
tians, as  a  prelude  to  the  corporeal ;  when^  rising 
from  the  depths  of  the  grave,  they  shall  enter  into 
the  kingdom  of  heaven.  Bp.  Horne. 

(56.)  After  endeavouring  to  support  her  own 
faith,  and  excite  the  zeal  of  God  for  his  inheritance, 
by  a  rehearsel  of  former  mercies,  the  Church  again 
urges  the  argument  of  "  reproach."  touched  on  be- 
fore at  ver.  11,  and  then  reminds  her  Saviour  of 
that  endearing  appellation  of  his  "  turtle-dove," 
by  which  he  had  not  disdained  to  address  her  in 
times  past.  This  turtle-dove,  simple,  defenceless, 
solitary,  meek,  timid,  and  mournful,  was  in  danger 
of  being  speedily  devoured  by  her  inveterate  and 
implacable  enemies  ;  who,  like  birds  of  prey,  beset 
her  on  all  sides,  thirsting  impatiently  for  her  blood. 

Bp.  Horne. 

($7.)  The  main  anchor  of  the  holy  ark,  in 
storms  and  tempests,  is  faith  in  the  covenant  of 
grace,  made  from  the  beginning  in  Messiah  ;  com- 
municated to  Noah,  Abraham,  David,  &c.,  as  his 
illustrious  representatives,  and  in  them  to  the  house 


608 


THE  PSALTER. 


Day  15. 


3  When  I  receive  the  congregation,  (59.) 
I  shall  jiidofe  according  unto  rio^ht. 

4  The  earth  is  weak,  and  all  the  inhabi- 
tants thereof:  I  bear  up  the  pillars  of  it. 

5  I  said  unto  the  fools,  Deal  not  so  madly ; 
and  to  the  ungodly,  Set  not  up  your  horn.  (60.) 

6  Set  not  up  your  horn  on  high,  and 
speak  not  with  a  stiff  neck  ; 

7  For  promotion  cometh  neither  from  the 
east,  nor  from  the  west,  nor  yet  from  the 
south. 

8  And  why  1  God  is  the  Judge  ;  he  put- 
teth  down  one,  and  setteth  up  another. 

9  For  in  the  hand  of  the  Lord  (6L)  there 

of  Israel ;  accomplished  (as  Zacharias  beareth 
witness  by  his  song,  Luke  i.  72,  &c.)  at  the  birth 
of  Christ,  and  then  extended  to  the  Gentiles.  To 
this  covenant,  and  the  promises  made  therein,  the 
Church  here  appeals,  at  a  time  when  the  enemy 
ravaged  the  promised  land  at  pleasure,  and  every 
thing  seemed  to  forebode  the  utter  extirpation  of 
the  law  and  people  of  God.  Hither,  therefore,  the 
soul  is  to  fly  for  refuge,  when  nothing  else  seems 
capable  of  affording  any.  Bp.  Horne. 

(58.)  This  Psalm  was  composed,  either  by  Da- 
vid, or  by  Asaph  in  David's  name  and  person.  It 
seems  to  relate  to  the  time  when  David  had  enter- 
ed upon,  but  not  got  full  possession  of,  the  king- 
dom. Poole. 

The  prophet,  1,  2, gives  thanks,  with  the  Church, 
to  God  for  the  manifestation  of  his  name,  and  the 
wonders  of  salvation  wrought  thereby.  3,  He  de- 
clares his  resolution  of  executing  judgment  and 
justice  in  his  kingdom,  Vvhich,  4,  had  been  in  dis- 
order and  confusion ;  5,  6,  he  rebukfis  the  wicked  ; 
7 — 10,  reminds  them  of  the  power,  providence, 
counsels,  and  judgments  of  God ;  11,  12,  he  con- 
cludes with  repeating  his  resolution  to  praise  God, 
to  break  the  power  of  wickedness,  and  to  establish 
righteousness.  Bp.  Horne. 

(59.)  The  first  verse  was  spoken  by  many  per- 
sons ;  "  Unto  thee,  O  God,  do  we  give  thanks ;" 
here  the  speaker  is  one,  and  that  one  is  plainly  a 
ruler,  who  promises,  that  when  he  shall  have  "re- 
ceived the  congregation,"  or,  as  some  render  it, 
"when  he  shall  have  gotten  an  appointed,  or  fit 
time,  or  season,"  that  is,  when  he  shall  be  estab- 
lished in  power  and  authority,  at  a  fit  time  and 
place,  he  will  "  judge  uprightly,"  and  introduce  a 
thorough  reformation  into  a  kingdom,  which,  as 
we  shall  find  by  the  following  verse,  stood  greatly 
in  need  of  it.  From  these  circumstances  it  should 
seem  most  probable,  that  David  is  speaking  of  his 
advancement  to  the  throne  of  Israel,  and  the  in- 
tended rectitude  of  his  administration,  when  he 
should  be  settled  thereon.  What  David  did  in 
Israel,  was  done  in  the  Church  universal  by  him,   i 


is  a  cup,  and  the  wine  is  red  ;  it  is  full  mixt, 
and  he  poureth  out  of  the  same. 

10  As  for  the  dregs  thereof,  all  the  ungod- 
ly of  the  earth  shall  drink  them,  and  suck 
them  out. 

11  But  I  will  talk  of  the  God  of  Jacob, 
and  praise  him  for  ever. 

12  All  the  horns  of  the  ungodly  (62.)  also 
will  I  break,  and  the  horns  of  the  righteous 
shall  be  exalted.  ,    i 

Psalm  76.  (63.)     Notus  in  Judaa 

IN  Jewry  is  God  known  ;  (64.)  his  name 
is  great  in  I^srael. 

who  sat  upon  the  throne  of  David,  when  he  "  re- 
ceived," for  his  inheritance,  the  great  "  congrega- 
tion" of  the  Gentiles,  and  the  earth  was  full 
of  the  "righteousness"  of  Jehovah.  Bp.  Horne. 

(60.)  The  principal  strength  and  defence  of 
some  beasts  consisting  in  their  horns,  the  word 
"  horn"  in  Scripture  language  is  used  as  an  emblem 
of  strength  and  power.  To  "lift  up  the  horn" 
signifies  to  behave  in  a  haughty  boasting  manner  : 
to  "break,"  or  "  cut  off  the  horn,"  is  to  lessen  the 
power  of  any  one  :  and  to  "  exalt  the  horns"  is  to 
raise  and  extend  it.  It  seems  to  have  been  a 
custom  among  some  nations  in  times  of  peculiar 
triumph  and  rejoicing,  for  the  great  men  to  march 
in  procession  with  a  kind  of  "  horn"  bound  upon 
their  foreheads  ;  and  to  prevent  it  from  slipping  off. 
they  were  obliged  to  hold  their  "  necks"  in  a  "  stiff" 
erect  position.  Travell. 

(61.)  As  the  choicest  of  heavenly  blessings  are 
frequently  in  Scripture  represented  by  the  saiutar}^ 
effects  of  wine,  a  cup  of  which  the  master  of  the 
family  is  supposed  to  hold  in  his  hand,  ready  to 
distribute  due  portions  of  it  to  those  around  him  ; 
so  from  the  noxious  and  intoxicating  qualities  of 
that  hquor,  when  drunk  strong,  and  in  too  large  a 
quantity,  is  borrowed  a  most  tremendous  image  of 
the  wrath  and  indignation  of  Almighty  God.  Ca- 
lamity and  sorrow,  fear  and  trembUng,  infatuation 
and  despair,  the  evils  of  the  present  life,  and  of  that 
which  is  to  come,  are  the  bitter  ingredients  which 
compose  this  most  horrible  cup  of  mixture.  It  is 
entirely  in  the  hand  and  disposal  of  God,  who, 
through  every  age.  has  been  pouring  out,  and  ad- 
ministefing  of  its  contents,  more  or  less,  in  propor- 
tion to  the  sins  of  men.  But  much  of  the  strength 
and  power  of  the  liquor  still  remains  behind,  until 
the  day  of  final  vengeance.  It  will  be  then  exhaust- 
ed, even  to  the  dregs,  by  unrepenting  rebels ; 
when  "burning  coals,  fire,  and  brimstone."  and 
eternal  "tempest,"  shall  be  "the  portion  of  their 
cup."    Psalm  xi.  Bp.  Horne. 

(62.)  The  prophet  determines,  as  every  good  gov 
emor  should  do,  to  exert  the  authority  with  which 


Day  15. 


THE  PSALTER. 


609 


2  At  Salem  is  his  tabernacle,  and  his 
dwelling  in  Sion. 

3  There  brake  he  the  arrows  (65.)  of 
the  bow,  the  shield,  the  sword,  and  the 
battle. 

4  Thou  art  of  more  honour  and  (66.) 
mi^ht  than  the  hills  of  the  robbers. 

5  The  proud  are  robbed  ;  (67.)  they  have 
slept  their  sleep ;  and  all  the  men  whose 
hands  were  niiorhty,  have  found  nothino'. 

6  At  thy  rebuke,  O  God  of  Jacob,  both 
the  chariot  and  horse  are  fallen. 

7  Thou,  even  thou  art  to  be  feared ;  and 
who  may  stand  in  thy  sight,  when  thou  art 
angry  ? 

7  he  was  entrusted :  to  break  the  power  of  triumphant 
wickedness,  and  to  exalt  that  righteousness  which 
exalteth  a  nation ;  hereby  rendering  himself  a  fit 
image  of  him,  who  hath  since  done  away  trans- 
gression, and  brought  in  everlasting  righteousness, 
who  will  one  day  turn  the  wicked  into  hell,  and 
exalt  his  faithful  servants  to  reign  with  him  in 
heaven.  Aheady  he  reigns  in  them  upon  earth ; 
causing  "  all  carnal  affections  to  die  in  them,  and 
all  things  belonging  to  the  Spirit  to  live  and  grow 
,    in  them."  Bf.  Home. 

}  (63.)  It  is  obvious  at  first  sight  to  any  one  who 
reads  this  Psalm,  that  it  was  composed,  as  a  thanks- 
giving hymn,  on  account  of  some  great  deliverance, 
wrought  for  his  people,  by  the  immediate  hand  of 
God.  The  miraculous  destruction  of  the  Assyrian 
army  by  the  angel,  in  the  days  of  king  Hezekiah, 
is  generally  pitched  upon,  as  the  subject  of  it,  and 
affirmed  to  be  so  by  the  ancient  Greek  inscription 
prefixed  to  it  in  the  Septuagint  version.  The  pro- 
phet, 1,2,  declares  the  glory  which  God  hath  gotten 
him  in  Israel;  3 — 6,  describes  the  circumstances 
of  the  deliverance,  with,  7,  a  reflection  thereupon ; 
8 — 10,  he  mentions  the  effects  it  had  produced 
among  the  nations,  and,  11,  12,  those  which  it 
ought  to  produce  in  Israehtish  hearts.  The  ideas 
are  to  be  transferred  to  the  salvation  of  the  Church 
universal,  by  the  destruction  of  sin  and  Satan,  and 
the  overthrow  of  the  persecuting  powers. 

Bp.  Horne. 
(64.)  On  occasion  of  some  great  dehverance, 
the  prophet  speaks  in  transport  concerning  that 
presence  and  protection  of  God,  which  the  highly 
favoured  Judah  once  enjoyed.  She  enjoyed  them 
while  she  continued  faithful,  and  really  was  what 
she  professed  to  be.  But,  on  account  of  her  infi- 
delity, and  rejection  of  her  Messiah,  an  alteration 
of  circumstances  has  taken  place.  The  Gentile 
Christian  Church  hath  succeeded  to  the  privileges 
of  the  Israehtish.  In  her  now  "  God  is  known"  by 
the  Gospel ;  and  "  his  name  is  great"  in  her,  by 
reason  of  all  the  mighty  wonders  which  he  hath 
77 


8  Thou  didst  cause  thy  judgment  to  be 
heard  from  heaven  ;  the  earth  trembled,  and 
was  still, 

9  When  God  arose  to  judgment,  and  to 
help  all  the  meek  upon  earth. 

10  The  fierceness  of  man  shall  turn  to 
thy  praise,  and  the  fierceness  of  them  shalt 
thou  refrain. 

11  Promise  unto  the  Lord  your  God,  and 
keep  it,  all  ye  that  are  round  about  him ; 
bring  presents  unto  him  that  ought  to  be 
feared.  (68.) 

12  He  shall  refrain  the  spirit  of  princes, 
and  is  wonderful  among  the  kings  of  the 
earth. 

wrought  for  her :  she  is  the  true  "  Salem,"  or  city  ol 
peace  ;  she  is  the  true  "  Sion,"  the  spiritual,  holy, 
and  beloved  hill ;  and  in  her  is  the  "  tabernacle'* 
and  "dwelling  place"  of  God  her  Saviour,  by  the 
Spirit.  Bp.  Horne. 

(65.)  When  God  appeared  in  the  defence  of  his 
ancient  people,  the  weapons  of  their  enemies  were 
at  once  blunted  and  broken,  and  all  the  formidable 
apparatus  of  war  became,  in  a  moment,  utterly 
useless.  Such  was  the  event,  when  the  holy  Jesus 
entered  the  lists  against  our  spiritual  adversaries, 
"  for"  us  ;  and  such  ever  will  be  the  event,  when  he 
engages  them  "  in"  us.  Bp.  Horne. 

(66.)  This  may  be  a  beautiful  apostrophe  to 
mount  Sion,  (mentioned  ver.  2,)  as  appearing  infi- 
nitely more  glorious  and  excellent,  through  the 
favour  and  protection  of  her  God,  than  the  arm  of 
flesh  and  the  instruments  of  war  could  render  the 
kingdoms  of  the  earth,  which  set  themselves  against 
lier.  Bf.  Horne. 

(67.)  It  must  be  acknowledged,  that  these  two. 
verses  seem  in  a  very  particular  manner   to  pomt 
at  the  miraculous   destruction   of    Sennacherib's 
army,  when  the  "  stout  hearted,"  who  doubted  not  of 
taking  and  spoiling  the  holy  city,  were  themselves 
suddenly    "spoiled"   of    strength  and  life;   they 
"slept  their  sleepj  and  found  not  their  hands;" 
they  awaked  not  again  to  the  use  of  their  powers 
and  faculties  ;  a  rebuking  blast  was  sent  from  the 
God  of  Jacob,  under  which  the  flower  of  Assyria 
withered  in  the  space  of  a  night,  and  in  the  morn- 
ing was  no  more ;  "  the  horse  and  his  rider  were 
cast  into  a  dead  sleep ;"  they  slept  the  sleep  of 
death.     How,  in  a  moment,  "were   the   mighty 
fallen,  and  the  weapons  of  war  perished  !"  How 
astonishing  the  downfall  of  the  tyrant !  How  com- 
plete the  triumph  of  the  daughter  of  Sion !  Such 
will  be  the  destruction  of  the  world  !  such  the  sal- 
vation of  the  people  of  God.  Bp.  Horne. 

(68.)  If  such  should  have  been  the  gratimde 
and  devotion  of  Israelites,  for  a  temporary  deliver- 
ance from  the  fury  of  an  earthly  tyrant ;  how  much 


610 


THE   PSALTER. 


Day  15. 


Psalm  77.  (69.)     Voce  ?)iea  ad  Dojnimun. 

1  WILL  cry  unto  God  with  my  voice  ; 
even  unto  God  will  I  cry  with  my  voice, 
and  he  shall  hearken  unto  me. 

2  In  the  time  of  my  trouble  1  sought  the 
Lord;  my  sore  ran,  and  ceased  not  in  the 
night-season  ;  my  soul  refused  comfort.  (70.) 

3  When  I  am  in  heavmess,  1  will  think 
upon  God  ;  when  my  heart  is  vexed,  I  will 
complain. 

4  Thou  holdest  mine  eyes  waking  :  I  am 
so  feeble  that  I  cannot  speak. 

5  I  have  considered  the  days  of  old.  (71.) 
and  the  years  that  are  past. 

6  I  call  to  remembrance  my  song,  and  in 
the  niglit  1  commune  with  mine  own  heart, 
and  search  out  my  spirits. 

7  Will  the  Lord  absent  himself  for  ever? 
and  will  he  be  no  more  entreated  I  (72.) 

higher  ought  that  of  Chrisiians  to  rise,  for  eternal 
redemption  I'rom  the  great  oppressor  !  How  ought 
they  to  "vow  and  pay  their  vows  unto  the  Lord 
their  God ;  to  bring  presents,"^  to  olFer  all  they 
have,  and  ail  they  are,  to  him  who  is  so  greatly 
"  to  be  feared,"  so  highly  to  be  loved ;  to  him  who 
"  restrains"  the  fury  of  evil  angels,  as  well  as  "  the 
spirit  of  princes  ;"  and  is  "  terrible"  to  the  powers 
of  darkness,  no  less  than  to  "  the  kings  of  the 
earth !"  Bp.  Horne. 

(69.)  This  Psalm  was  probably  composed  by 
one  of  the  house  of  Asaph,  who  lived  during  the 
captivity,  the  miseries  and  length  of  which  he 
bemoans. — Dr.  NichoUs. 

As  the  foregoing  Psalm  was  evidently  composed, 
when  the  Church  had  obtained  deUverance  from 
her  enemies,  this  seems  no  less  plainly  to  have 
been  written  at  a  time  when  she  was  in  captivity 
under  them.  It  contains,  1 — 4,  a  complaint  of 
suflerings  ;  and  5—20,  a  description  at  large  of  the 
struggle  between  distrust  and  faith ;  which  latter 
prevails,  by  having  recourse  to  the  consideration 
of  ancient  mercies ;  particularly,  that  of  redemp- 
tion from  Egypt.  The  Psalm  is  admirably  calcu- 
lated for  the  use  and  consolation  of  any  church,  or 
soul,  Avhen  in  affliction  and  distress. 

Bp.  Horne. 
(70.)  The  Psalmist  means  not  to  charge  himself 
with  the  guilt  of  an  impious  despair  qf  impatience  ; 
but  he  describes  the  assiduity  of  his  reUgious  exer- 
cises. His  soul  was  never  in  such  sort  comforted, 
that  he  lost  sight  of  his  situation,  and  for  a  moment 
intermitted  his  devotions.  Bp.  Horsley. 

(71.)  Recollection  of  the  former  mercies  is  the 
proper  antidote  against  a  temptation  to  despair,  in 
the  day  of  calamity.  And  as  in  the  divine  dispen- 
sations, which  are  always  uniform  and  like  them- 
selves, whatever  has    happened  happens  again. 


8  Is  his  mercy  clean  gone  for  ever  ?  and 
is  his  promise  come  utterly  to  an  end  for 
evermore. 

9  Hath  God  forgotten  to  be  gracious  ?  and 
will  he  shut  up  his  loving-kindness  in  dis- 
pleasure ? 

10  And  I  said,  It  is  mine  own  infirmity  ; 
but  I  will  remember  the  years  of  the  right 
hand  of  the  Mo'=;t  Highest. 

11  I  will  remember  the  works  of  the 
Lord,  and  call  to  mind  the  wonders  of  old 
time.'(73.) 

12  I  will  think  also  of  all  thy  works,  and 
my  talking  shall  be  of  thy  doings. 

13  Thy  way,  O  God,  is  holy ;  who  is  so 
great  a  God  as  our  God  ? 

14  Thou  art  the  God  that  doeth  wonders, 
and  hast  declared  thy  power  amonfi^  the 
people. 

Avhen  the  circumstances  are  similar ;  the  experience 
of  "  ancient  times"  is  to  be  called  in  to  our  aid,  and 
duly  consuhed.  Nay,  we  may  perhaps  ■■  remember" 
the  liiue,  when  we  ourselves  were  led  to  compose 
and  utter  a  "  song"  of  joy  and  triumph,  on  occasion 
of  single  mercies  vouchsafed  us.  Upon  tbfsp 
topics  we  should,  "in  the  night  of  affliction,  com- 
mune with  our  own  hearts,  and  make  diigent 
search,"  as  Daniel  did  in  Babylon,  into  the  cause, 
the  nature,  and  the  probable  continuance  of  our 
troubles  ;  with  the  proper  methods  of  shortening,  and 
bringing  them  to  an  end,  by  suifering  them  to  have 
their  intended  and  full  efiect,  in  a  sincere  repen- 
tance, and  thorough  reformation.        Bp.  Horne. 

(72.)  The  Psalmist  now  relates  the  process  of 
his  meditations,  and  of  that  controversy  which 
arose  in  his  heart  between  faith  and  disttusi. 
While  he  viewed  the  distressful  scene  around  him, 
he  found  himself  strongly  tempted  to  question 
God's  love  of  the  Church ;  to  think  that  he  had 
finally  rejected  his  people  ;  that  the  promised  mercy 
of  redemption  would  never  be  accomplished;  and 
that  indignation  had  constrained  the  bowels  of  our 
heavenly  Father,  which  no  longer  yearned  towards 
his  afflicted  children.  Bp.  Horne. 

(73.)  Thus  restored  to  a  right  frame  of  mind, 
the  Psalmist,  instead  of  brooding  any  longer  over 
the  calamities  of  his  own  time,  resolves  to  turn  his 
thoughts  towards  the  divine  dispensations  of  old  , 
his  works  of  justice  and  mercy,  of  power  and  wis- 
dom, of  nature  and  grace  ;  and,  by  gratefully  cele- 
brating them,  to  invigorate  his  faith  in  thesalvatioa 
to  come,  of  which  they  were  so  many  earnests  and 
pledges.  And  it  is  this  consideration,  which  makes 
the  eucharistic  Psalms  ever  pleasing,  and  ever 
comfortable  to  the  mind  ;  they  are  appeals  to  those 
attributes  which  have  been  so  often  displayed  in 
the  cause  of  the  Church ;  they  are  acts  of  faith, 


Day  15. 


THE  PSALTER. 


611 


15  Thou  hast  mightily  delivered  thy  peo- 
ple, even  the  sons  of  Jacob  and  Joseph. 

16  The  waters  saw  thee,  O  God,  the  wa- 
ters saw  thee,  and  were  afraid  ;  the  depths 
also  were  troubled. 

17  The  clouds  poured  out  water,  (74.) 
the  air  thundered,  and  thine  arrows  went 
abroad. 

18  The  voice  of  thy  thunder  was  heard 
round  about :  the  lightnings  shone  upon  the 
ground ;  the  earth  was  moved,  and  shook 
withal. 

19  Thy  way  is  in  the  sea,  (75.)  and  thy 
paths  in  the  great  waters,  and  thy  footsteps 
are  not  known.  (76.) 

20  Thou   leddest  thy  people  like  sheep 
;.  by  the  hand  of  Moses  and  Aaron. 

looking  backward  to  the  past,  and  forward  to  the 
future  ;  they  are  praises  and  they  are  prayers. 

Bp.  Horne. 

(74.)  See  the  history  in  Exod.  xiv.  24.  The 
verses  now  before  us  seem  to  explain  more  partic- 
ularly the  manner  in  which  the  Lord  "  looked  upon, 
aad  u-oubled,  and  fought  against,  the  Egyptians," 
upon  that  occasion  ;  namely,  by  thunders  and  light- 
nings, storms  and  tempests,  rain,  hail,  and  earth- 
quake, the  usual  tokens  and  instruments  of  Al- 
mighty displeasure.  From  scenes  like  these,  we 
learn  to  form  an  idea  of  that  power  which  discom- 
fited the  infernal  host ;  raised  Christ  from  the 
dead;  vanquished  opposition  and  persecution;  sub- 
dued the  world  to  the  obedience  of  faith;  supports 
and  protects  the  Church ;  will  overthrow  anti- 
christ; raise  the  dead  ;  cast  the  wicked,  with  death 
and  Satan,  into  the  lake  of  fire ;  and  exalt  the 
righteous,  to  sing,  with  angels  in  heaven,  "  the  song 
of  Moses  and  of  the  Lamb."     See  Rev.  xv.  3. 

Bj).  Horne. 

(75.)  The  dispensations  and  ways  of  God,  like 
the  passage  through  the  Red  sea,  are  all  full  of 
mercy  to  his  people;  but  they  are  also,  like  that, 
often  unusual,  marvellous,  inscrutable ;  and  we 
can  no  more  trace  his  footsteps,  than  we  could  have 
done  those  of  Israel,  after  the  waters  had  returned 
to  their  place  again.  Bp.  Horne. 

(76.)  The  loving  kindness  of  God  towards  Israel 
did  not  stop  at  the  Red  sea,  but  he  conducted  his 
chosen  flock,  by  the  guidance  of  faithful  pastors, 
through  all  the  perils  of  the  wilderness,  to  the  land 
of  jiromise.  We  likewise,  through  thy  mercy,  O 
blessed  Lord  Jesus,  have  passed  the  Red  sea  at 
our  baptism  ;  and  are  now  journeying  in  the  wil- 
derness. Give  us  those  meek,  and  lowly,  and  tract- 
able dispositions,  which  become  the  sheep  of  thy 
pasture  ;  set  over  us  skilful  and  vigilant  shepherds  ; 
and  be  thou  ever  both  with  them  and  with  us;  un- 
til, having  surmounted  all  difficulties  and  dangers. 


EVENING  PRAYER. 

Psalm  78.  (77.)     Attendite^  popule. 

HEAR  my  law,  O  my  people;  (78.)  in- 
cline your  ears  unto  the  words  of  my  mouth. 

2  I  will  open  my  mouth  in  a  parable  ; 
(79.)  I  will  declare  hard  sentences  of  old  ; 

3  Which  we  have  heard  and  known,  and 
such  as  our  fathers  have  told  us  ; 

4  That  we  should  not  hide  them  from 
the  children  of  the  generations  to  come  ; 
but  to  show  the  honour  of  the  Lord,  his 
mighty  and  wonderful  works  that  he  hath 
done. 

5  He  made  a  covenant  with  Jacob,  (80.) 
and  gave  Israel  a  law,  which  he  command- 
ed our  forefathers  to  teach  their  children  ; 

led  by  thy  grace,  and  supported  by  thy  providence, 
we  all  come,  in  perfect  safety,  to  the  land  of  ever- 
lasting rest;  there  to  live  with  thee,  one  fold 
under  one  shepherd,  world  without  end. 

Bp.  Horne.     ~ 

(77.)  This  Psalm  containeth  a  declaration  of 
God's  dealings  with  his  people,  and  of  their  beha- 
viour to  him,  in  Egypt,  in  the  wilderness,  and  after 
their  settlement  in  Canaan,  to  the  days  of  David. 
It  is  written  for  the  use  and  admonition  of  Chris- 
tians ;  who  may  here  view,  as  in  a  glass,  the  mer- 
cies they  have  received,  and  the  returns  which, 
alas !  they  have  but  too  often  made  for  them. 

Bp.  Horne. 

As  the  author  closes  his  pious  observations,  taken 
out  of  the  sacred  history,  with  the  reign  of  David; 
it  is  highly  probable,  that  the  Asaph,  who  composed 
it,  was  the  famous  inspired  singer,  who  belonged  to 
the  tabernacle  in  David's  time.       Dr.  Nicholls. 

(78.)  In  this  verse  the  Psalmist  opens  his  com- 
mission, and  speaks,  as  one  having  authority  from 
above  to  instruct  the  world.  He  demands  a  large 
and  attentive  audience,  while,  by  a  series  of  exam- 
ples, he  sets  forth  the  goodness  of  God,  and  the  in- 
gratitude of  man,  for  the  admonition  of  succeeding 
ages,  to  the  end  of  time.  St.  Paul,  speaking  of  the 
very  transactions  related  in  our  Psalm,  saith  of 
them,  "Now  all  these  things  happened  unto  them 
for  ensamples,  and  they  are  written  for  our  admo- 
nition, upon  whom  the  ends  of  the  world  are  come.'' 
1  Cor.  X.  11.  We  Christians,  therefore,  must  con- 
sider ourselves  as  the  "people"  who  are  to  "give 
ear  to  the  law,"  or  '•  doctrine,"  inculcated  bv  the 
following  epitome  of  the  Israelitish  history ;  we 
must  "incline  our  ears  to  the  words  of "  the  pro- 
phet's "mouth."  Bp.  Horne. 

(79.)  It  is  observable,  that  our  Lord  is,  by  St. 
Matthew,  said  to  have  spoken  to  the  multitude  al- 
together in  parables,  "  that  it  might  be  fulfilled 
which  was  spoken  by  the  prophet,  saying,  I  will 


612 


THE  PSALTER. 


Day  15 


#' 


6  That  their  posterity  might  know  it,  and 
e  children  which  were  yet  unborn  ; 

7  To  the  intent  that  when  they  came  up, 
they  might  show  their  children  the  same  ; 

8  That  they  might  put  their  trust  in  God ; 
and  not  to  forget  the  works  of  God,  but  to 
keep  his  commandments  ; 

9  And  not  to  be  as  their  forefathers,  a 
faithless  and  stubborn  generation  ;  a  gene- 
ration that  set  not  their  heart  aright,  and 
whose  spirit  cleaveth  not  steadfastly  unto 
God; 

10  Like  as  the  children  of  Ephraim  ;  (81.) 
who  being  harnessed,  and  carrying  bows, 
turned  themselves  back  m  the  day  of  battle. 

11  They  kept  not  the  covenant  of  God, 
and  would  not  walk  in  his  law  ; 

12  But  forgat  what  he  had  done,  and  the 
wonderful  works  that  he  had  showed  for 
them. 

13  Marvellous  things  did  he  in  the  sight 
of  our  forefathers,  in  the  land  of  Egypt,  even 
in  the  field  of  Zoan. 

open  my  mouth  in  parables,"  &c.,  citing  the  second 
verse  of  tlie  Psalm  now  before  us.  Mati.  xiii.  35. 
If  it  doth  not  follow  from  this  citation,  that  the  pro- 
phet actually  speaks  the  Psalm  in  the  person  of 
Christ,  yet  thus  much  at  least  is  evident  from  it, 
that  the  history  of  old  Israel  somewhat  resembles 
the  letter  of  the  Gospel  parables,  and  contains, 
shadowed  out  under  it,  the  history  of  a  correspond- 
ent state  of  things  in  the  new  Israel,  or  church 
Christian.  Bp.  Home. 

(80.)  The  account  of  God's  dealings  with  his 
people,  to  be  celebraetd  in  our  Psalm,  begins  with 
the  "  law,"  or  "  testimony,  appointed  and  establish- 
ed in  Israel,"  by  the  hand  of  Moses.  Under  these 
names  are  comprehended,  not  only  the  precepts 
and  ceremonies,  but  the  several  transactions  to 
which  they  referred,  and  in  commemoration  of 
which  they  are  instituted;  as  also  that  future 
salvation,  to  which  they  say,  as  well  as  the 
transactions,  had  an  aspect.  Thus  the  passover, 
for  instance,  looked  backward  to  the  redemption 
by  Moses,  and  forward  to  that  by  Messiah.  The 
law  thus  considered,  as  involving  the  Gospel  with- 
in it,  was,  to  understanding  and  pious  Israelites,  the 
fountain  of  wisdom  and  source  of  delight.  They 
were  to  meditate  therein  day  and  night,  and  teach 
their  children  to  do  likewise ;  until,  with  its  types 
realized,  and  its  prophecies  accomplished,  in  the 
Redeemer,  it  should  go  forth  out  of  Sion  in  perfect 
beauty,  and  run  and  be  glorified  among  the  na- 
tions. The  "law"  and  the  "  testimony"  are  now 
become  ours ;  and  it  is  our  duty  to  transmit  them 
down  to  latest  posterity,  until  Jesus  shall  return  to 
judgment.  Bp.  Horne. 


14  He  divided  the  sea,  and  let  them  go 
through  ;  he  made  the  waters  to  stand  on  an 
heap. 

15  In  the  daytime  also  he  led  them  with 
a  cloud,  and  all  the  night  through  with  a 
light  of  fire. 

16  He  clave  the  hard  rocks  in  the  wilder- 
ness, and  gave  them  drink  thereof,  as  it  had 
been  out  of  the  great  depth. 

17  He  brought  waters  out  of  the  stony 
rock,  so  that  it  gushed  out  like  the  rivers. 

18  Yet  for  all  this,  they  sinned  more  (82.) 
against  him,  and  provoked  the  Most  Highest 
in  the  wilderness. 

19  They  tempted  God  in  their  hearts, 
and  required  meat  for  their  lust. 

20  They  spake  against  God  also,  saying, 
Shall  God  prepare  a  table  in  the  wilder- 
ness ? 

21  He  smote  the  stony  rock  indeed,  that 
the  water  gushed  out,  and  the  streams  flow- 
ed withal  ;  but  can   he  give  bread   also,  or        j 
provide  flesh  for  his  people  ?  / 

(81.)  As  the  context  treats  concerning  the  be- 
haviour of  Israel  in  general,  upon  their  coming  out 
of  Egypt;  and  as  the  cowardice  of  the  tribe  of 
Ephraim  in  particular,  at  that  time,  is  no  where 
mentioned  ;  it  is  therefore  most  probable,  that  one 
tribe  is  here  put  for  all  the  rest ;  and  that,  under  the 
figure  of  men,  when  prepared  for  battle,  turning 
their  backs  at  sight  of  an  enemy,  is  pointed  out  that 
disposition  of  the  Israelites,  after  all  their  promises, 
resolutions,  and  vows  of  serving  and  obeying  God, 
to  fall  away,  and  relapse  into  sin,  upon  the  first 
temptation.  How  often  is  this  the  case  with  the 
Christian  soldier !  Let  not  him  who  hath  but  just  q 
put  on  his  spiritual  armo\lr,  boast,  like  him  who  is  K 
putting  it  off,  when  the  fight  is  over,  and  the  victo-  1 
ry  obtained.  Bp.  Horne. 

(82.)  These  frequent  rebellions  of  Israel,  with 
the  presence  of  God  in  the  midst  of  them,  and  his 
miracles  before  their  eyes,  would  seem  incredible, 
had  they  been  related  any  where  but  in  the  oracles 
of  truth;  and  did  not  the  heart  of  every  self-know- 
ing Christian  at  once  acknowledge  the  picture 
which  is  here  drawn  of  human  nature,  its  increduli- 
ty, and  its  perverseness.  Bp.  Horne.  / 

(83.)  The  discontents  mentioned  above,  in  verse  ' 
18,  &c.,  were  posterior  not  only  to  the  miracle  at 
the  rock,  but  also  to  the  gift  of  "manna,"  which, 
after  some  little  time,  the  people  "  loathed,"  and  de 
raanded  "  flesh,"  repenting  that  they  had  forsaken 
Egypt,  where  they  fared  more  to  their  satisfaction  : 
see  Numb.  xi.  The  cause  of  the  discontents  was 
infidelity,  and  the  effect  of  them  a  display  of  God's 
indignation :  "  The  Lord  was  wroth — because  they 
believed  not,"  &c.      Now,  as   St.  Paul  styles  the 


Day  15. 


THE  PSALTER. 


613 


22  When  the  Lord  heard  this,  he  was 
wroth  ;  (83.)  so  the  fire  was  kindled  in  Jacob, 
and  there  came  up  heavy  displeasure  against 
Israel ; 

23  Because  they  believed  not  in  God, 
and  put  not  their  trust  in  his  help. 

24  So  he  commanded  the  clouds  above, 
and  opened  the  doors  of  heaven. 

25  He  rained  down  manna  also  upon 
them  for  to  eat,  and  gave  them  food  from 
heaven. 

26  So  man  did  eat  angel's  food  ;  for  he 
sent  them  meat  enough. 

27  He  caused  the  east  wind  to  blow  un- 
der heaven  ;  and  through  his  power  he 
brought  in  the  south-west  wind. 

28  He  rained  flesh  upon  them  as  thick  as 
dust,  and  feathered  fowls  like  as  the  sand 
of  the  sea. 

29  He  let  it  fall  among  their  tents,  even 
round  about  their  habitation. 

30  So  they  did  eat  and  were  well  filled  ; 
for  he  gave  them  their  own  desire  :  they 
were  not  disappointed  of  their  lust. 

31  But  while  the  meat  was  yet  in  their 
mouths,  the  heavy  wrath  of  God  came  up- 
on them,  and  slew  the  wealthiest  of  them  ; 
yea,  and  smote  down  the  chosen  men  that 
were  in  Israel. 

32  But  for  all  this,  they  sinned  yet  more, 
and  believed  not  his  wondrous  works. 

33  Therefore  their  days  did  he  consume 
in  vanity,  and  their  years  in  trouble. 

water  "  spiritual,"  or,  sacramental  "  drink,"  proceed- 
ing from  "  a  spiritual  rock,  which  rock  was  Christ ;" 
so  he  terms  the  manna  "  spiritual,"  or,  sacramental 
"meat:  they  did  all  eat  of  that  same  spiritual 
meat:"  1  Cor.  x.  3.  And  our  Lord,  in  John  vi,  dis- 
courses at  large  upon  the  subject,  to  convince  the 
Jews,  that  God,  who  gave  to  their  fathers  manna 
in  the  wilderness,  had  in  Him  given  them  "  the  true 
bread"  of  eternal  life,  which  the  manna  was  to  re- 
present. "  I  am  the  living  bread  which  came  down 
from  heaven :  if  any  man  eat  of  this  bread  he  shall 
live  forever  ;  and  the  bread,  that  I  will  give,  is  my 
flesh,  which  I  will  give  for  the  life  of  the  world." 
Christ  crucified  is  the  support  of  spiritual  and  eter- 
nal life;  faith  is  the  mouth  by  which  this  support 
is  received ;  manna  was  an  outward  and  visible 
sign  of  It  to  the  Israelites  in  the  wilderness ;  the 
eucharistic  bread  is  such  to  Christians  in  the 
world.  When  that  holy  ordinance  is  celebrated, 
"the  doors  of  heaven  are  opened,"  spiritual  food  is 
given  from  above,  "  and  man  eats  the  bread  of  the 
mighty  ones :"  whether  by  "  mighty  ones"  we  un- 
derstand those  who  eat  the  bread,  and  are  invigor- 
ated thereby,  or  the  blessed  persons  who  give  the 


34  When  he  slew  them,  they  sought  him, 
and  turned  them  early,  (84.)  and  inquired, 
after  God.  tji*, 

35  And  they  remembered  that  God  was 
their  strength,  and  that  the  high  God  was 
their  Redeemer. 

36  Nevertheless,  they  did  but  flatter  him 
with  their  mouth,  and  dissembled  with  him 
in  their  tongue. 

37  For  their  heart  was  not  whole  with 
him,  neither  continued  they  steadfast  in  his 
covenant. 

38  But  he  was  so  merciful,  that  he  for- 
gave their  inisdeeds,  and  destroyed  them 
not. 

39  Yea,  many  a  time  turned  he  his 
wrath  away,  and  would  not  suffer  his  whole 
displeasure  to  arise  : 

40  For  he  considered  that  they  were  but 
flesh,  and  that  they  were  even  a  wind  that 
passeth  away,  and  cometh  not  again. 

41  Many  a  time  did  thoy  provoke  him  in 
the  wilderness,  and  grieved  him  in  the  desert. 

42  They  turned  back,  and  tempted  God, 
and  moved  the  holy  One  in  Israel. 

43  They  thought  not  of  his  hand,  and  of 
the  day  when  he  delivered  them  from  the 
hand  of  the  enemy. 

44  How  he  had  wrought  his  miracles  in 
Egypt,  (85.)  and  his  wonders  in  the  field  of 
Zoan. 

45  He  turned  their  waters  into  blood,  so 
that  they  might  not  drink  of  the  rivers. 

bread  to  man.  Such  is  our  manna,  our  sustenance 
in  the  wilderness,  our  viaticum,  while  on  the  road 
to  Canaan.  But  how  is  it  "  loathed,"  and  despised, 
in  comparison  with  "  the  flesh-pots  of  Egypt,"  by 
men  who  '-believe  not  in  God,  and  trust  not  in  his 
salvation  !"  Will  not  the  same  cause  produce  the 
same  effect  ?  Will  not  "Jehovah  hear  this,  and  be 
wroth?"  Will  not  "a  fire  be  kindled  against  Ja- 
cob, and  anger  also  come  up  against  Israel  ?"  "  For 
this  cause,"  saith  an  apostle  to  the  irreverent  Co- 
rinthian leceivers,  "many  are  weak  and  sickly 
among  you,  and  many  sleep."     1  Cor.  xi.  30. 

Bp.  Horne. 

(84.)  Several  instances  of  this  behaviour  occur  in 
the  history  of  Korah's  rebellion  and  punishment,  of 
the  fiery  serpents,  and  of  Israel  and  Moab :  see 
Numb,  xvi,  xx,  xxi,  xxv.  The  Israelites,  in  this 
particular,  resembled  their  great  persecutor,  Pha- 
raoh ;  their  repentance,  which  came  with  the  divine 
judgments,  went  also  away  with  them,  and  ap- 
peared no  more.  Bp.  Horne. 

(85.)  The  Psalm  goes  back  to  the  subject  ol 
Israelitish  ingratitude,  mentioned  at  the  beginning, 
(verse  11, 12,)  in  order  to  introduce  an  account  ot 


614 


THE  PSALTER. 


Day  15. 


46  He  sent  lice  ainoii^  them,  and  devour- 
ed them  lip,  and  froijs  to  destroy  them. 

47  He  wave  their  fruit  unto  the  caterpil- 
lar, and  their  labour  unto  the  grasshopper. 

4S  He  destroyed  their  vines  with  hail- 
stones, and  their  mulberry-trees  with  the 
frost. 

49  He  smote  their  cattle  also  with  hail- 
stones, and  their  flocks  with  hot  thunder- 
bolt". 

50  He  cast  upon  them  tlie  furiousness  of 
his  wrath,  (86.)  anger,  displeasure,  and 
trouble:  and  sent  evil  angels  among  them. 

51  He  made  a  way  to  his  indignation, 
(87.)  and  spared  not  their  soul  from  death  ; 
but  gave  their  life  over  to  the  pestilence  ; 

the  miracles  wrought  in  Egypt  previous  to  the  Ex- 
odus. These  miracles  wereiatended  to  evince  the 
superiority  of  Jehovah  over  the  elements  and  pow- 
ers of  nature,  which  at  that  time  were  objects  of 
worship  amongst  the  Egyptians,  but  plainly  ap- 
peared to  act  at  the  command  of  Moses,  in  subordi- 
nation to  their  great  Creator,  the  God  of  the  He- 
brews. In  the  heavens,  on  the  earth,  and  in  wa- 
ters, supremacy  and  independencey  were  demon- 
strated to  belong  to  him  only  ;  fire  and  air,  thunder 
and  lightning,  wind,  rain,  and  hail,  obeyed  his 
word  :  rivers  became  blood,  and  their  inhabitants 
perished ;  insects  and  animals  left  their  wonted 
habitations,  to  destroy  vegetables,  or  torment  man  : 
so  that  wherever  the  gods  of  Egypt  were  supposed 
to  reside,  and  to  exert  their  influences  in  favor  of 
their  votaries,  in  all  places,  and  all  circumstances, 
victory  declared  for  Jehovah.  Hence  modern  as 
well  as  ancient  idolaters  may  learn  not  to  put  their 
trust  in  the  world,  but  in  him  who  can  and  will  de- 
stroy it ;  whose  power  can  render  the  most  insig- 
nificant of  his  creatures  instruments  of  his  ven- 
geance, and,  in  a  moment,  arm  all  the  elements 
against  sinners ;  and  whose  mercy  will  employ 
that  power  in  the  final  salvation  of  the  Church ; 
when,  as  the  author  of  the  book  of  Wisdom  ex- 
presseth  it,  "  He  shall  make  the  creature  his  wea- 
pon for  the  revenge  of  his  enemies,  and  the  world 
shall  fight  for  him  against  the  unwise  :"  Wisdom 
V.  17.  20.  The  curious  and  striking  reflections 
which  the  author  makes  on  the  plagues  of  Egypt, 
in  chap,  xi,  xvii,  xviii,  xix,  are  well  worthy  an  at- 
tentive perusal^  Bp.  Home. 

(86.)  Some. of  the  Egyptian  plagues  having  been 
specified  in  the  foregoing  verses,  others  of  them  are 
here  thrown  together,  and  the  whole  scene  is  affirm- 
ed to  have  been  a  full  display  of  wrath  and  ven- 
geance, executed  upon  the  oppressors  of  the  Church 
by  "  evil  angels,  agents  or  Messengers  :"  whether 
by  this  expression  we  understand  the  material  in- 
struments of  divine  displeasure;  or  angels  employ- 


52  And  smote  all  the  first-born  in  Egypt, 
the  most  principal  and  mightiest  in^  the 
dwelliuijs  of  Ham. 

53  But  as  for  his  own  people,  he  led 
them  forth  like  sheep,  and  carried  them  in 
the  wild<^rness  like  a  flock.  (88.) 

51  He  brought  them  out  safely,  thai  they 
should  not  fear,  and  overwhelmed  their  ene- 
mies with  the  sea. 

55  And  brought  them  within  the  borders 
of  his  sanctuary,  even  to  his  mountain, 
which  he  purchased  with  his  right  hand. 

56  He  cast  out  the  heathen  also  before 
them,  caused  their  land  to  be  divided  among 
them  for  an  heritage,  and  made  the  tribes  o\ 
Israel  to  dwell  in  their  tents. 


ed  as  ministers  of  vengeance  ;  or  the  actual  appear- 
ance and  minis'ration  of  evil  spirits,  sufiered  to  tor- 
ment the  wicked  in  this  world,  as  they  certainly 
will  do  it  in  the  next.  Bp.  Home. 

(87.)  The  last  plague  was  the  death  of  the  first- 
born both  of  man  and  beast;  (Exod.  xii.  29;)  when 
God,  having  removed  every  obstacle  that  mercy 
had  thrown  in  the  path  of  justice,  "made  a  way  to 
his  indignation,''  which  then  rushed  forth  like  a 
fiery  stream.  An  unlimited  commission  was  given 
to  the  destroyer,  who  at  midnight  passed  through 
the  land,  and  gave  the  fatal  stroke  in  every  house. 
Pharaoh  and  all  his  servants  rose  up  in  the  night!  | 
there  was  a  great  cry  throughout  all  the  land  of  * 
Egypt ;  and  universal  consternation  reigned,  infe- 
rior only  to  that  which  is  to  extend  its  empire  over 
the  world,  when  "the  trumpet  shall  sound,  and  the 
dead  shall  be  raised."  May  we  be  saved,  like  Is- 
rael, m  that  hour,  through  the  blood  of  the  paschal  / 
Lamb,  slain  to  take  away  the  sins  of  the  world  | 
"  When  I  see  the  blood,"  says  Jehovah  to  his  peo- 
ple, "  I  will  pass  over  you."  Bp.  Horne. 

(88.)  Having  related  the  punishments  inflicted 
on  Egypt,  the  Psalmist  returns  to  those  mercies  ex- 
perienced by  the  Israelites,  when  God  overthrew 
their  enemies,  took  them  under  his  protection,  fed 
and  conducted  them  in  the  wilderness,  brought 
them  to  the  promised  land,  expelled  the  heathen, 
settled  his  people,  and  at  length  fixed  his  residence 
on  mount  Sion,  which  is  represented  as  the  con- 
quest and  acquisition  of  his  own  arm  ;  since  the 
victories  of  Joshua,  &c.  were  all  ov/ing  to  the  di- 
vine presence  and  assistance.  The  Christian 
Church,  after  her  redemption  by  "  the  blood  of  the 
Lamb,"  passed  three  hundred  years  in  a  state  of 
minority,  as  it  were,  and  under  persecution,  which, 
with  allusion  to  whatbefel  Israel  of  old,  is  called  in 
the  Revelation,  her  flight  in  the  wilderness  ;  Re?, 
xii.  6.  At  length  the  true  "Joshua,"  or  Jesus, 
"brought"  her  ''into  the  possession  of  the  Gen- 
tiles ;"  (see  Acts  vii.  45,)  and  she  enjoyed  a  tera 


Day  16. 


THE  PSALTER. 


615 


57  So  they  tempted  and  displeased  the 
most  high  God,  (89.)  and  kept  not  his  testi- 
monies. 

58  I3nt  tnrned  their  backs,  and  fell  away- 
like  their  forefathers  ;  starting  aside  like  a 
broken  bow. 

59  For  they  grieved  him  with  their  hill- 
altars,  and  provoked  him  to  displeasure  with 
their  images. 

60  When  God  heard  this,  he  was  wroth, 
and  took  sore  displeasure  at  Israel ; 

61  So  that  he  forsook  the  tabernacle  in 
Silo,  even  the  tent  that  he  had  pitched 
among  men. 

62  He  delivered  their  power  into  captivi- 
ty, and  their  beauty  into  the  enemies'  hand. 

63  He  gave  his  people  over  also  unto  the 
sword,  and  was  wroth  with  his  inheritance. 

64  The  fire  consumed  their  young  men, 
and  their  maidens  were  not  given  to  mar- 
riage. 

65  Their  priests  were  slain  with  the  sword, 
and  there  were  no  widows  to  make  lamen- 
taiion. 

66  So  the  Lord  awaked  as  one  out  of 
sleep,  and  like  a  giant  refreshed  with  wine. 

67  He  smote  his  enemies  in  the  hinder 
parts,  and  put  them  to  a  perpetual  shame. 

68  He  refused  the  tabernacle  of  Joseph, 
and  chose  not  the  tribe  of  Ephraim  ;  (90.) 

porary  rest  and  prosperity.  But  no  terrestrial 
Canaaa,  no  secular  advantages,  should  make  us 
forget,  as  the  Jews  did,  and  as  Christians  are  apt 
to  do,  that  the  Church  is  in  the  wilderness,  while 
she  is  ia  the  world  ;  and  that  ''  there  remaineth 
yet "  another  and  far  more  glortous  rest  "  for  the 
people  of  God,"  after  which  they  ought  ever  to  be 
aspiring.     See  Heb.  iv.  9.  Bp.  Horne. 

(89.)  The  Israelites,  when  settled  in  the  pro- 
mised land,  soon  shewed  themselves  to  be  the 
genuine  descendants  of  those  men  who  tempted 
God  in  the  desert.  We  can  hardly  read  two  chap- 
ters in  the  book  of  Judges,  but  we  meet  with  the 
words,  "And  the  children  of  Israel  again  did  evil 
in  the  si^ht  of  the  Lord."  For  this  their  frequent 
revolting  they  are  compared  to  "  a  deceitful  bow," 
which,  when  put  to  the  trial,  is  sure  to  disappoint 
the  archer,  either  dropping  the, arrow  at  his  feet,  or 
carrying  it  wide  of  the  mark.  Their  zeal  and  love 
wtre  either  wholly  relaxed  and  enervated  by  sen- 
suality and  indolence,  or  else  turned  aside  and  mis- 
placed on  false  objects  of  worship.      Bp.  Horne. 

(90.)  The  ark,  after  its  return,  went  no  more  to 
Shiloh,  which  was  in  the  tribe  of  Ephraim,  the  son 
of  Joseph,  but  was  brought  first  to  Kiriathaira,  (1 
Sam.  vi.  21,)  ft  city  of  the  tribe  of  Judah,  and  from 
thence,  after  a  short  stay  at  the  house  of  Obed 


69  But  chose  the  tribe  of  Judah,  even  the 
hill  of  Sion,  which  he  loved. 

70  And  there  he  built  his  temple  on  high, 
and  laid  the  foundation  of  it  like  the  ground 
which  he  hath  made  continually. 

71  He  chose  David  also  as  his  servant, 
(91.)  and  took  him  away  from  the  sheep- 
(olds :  '  * 

72  As  he  was  following  the  ewes  great 
with  young  ones,  he  took  him,  that  he  might 
feed.  Jacob  his  people,  and  Israel  his  inher- 
itance. 

73  So  he  fed  them  with  a  faithful  and 
true  heart,  and  ruled  them  prudently  with 
all  his  power. 


Th&  Sixteenth  Day. 
MORNING  PRAYER. 

Psalm  79.  (92.)     Deiis,  venerunt 

O  GOD,  the  heathen  are  come  into  thine 
inheritance  ;  thy  holy  temple  have  they  de- 
filed, and  made  Jerusalem  an  heap  of  stones. 

2  The  dead  bodies  of  thy  servants  hav& 
they  given  to  be  meat  imto  the  fowls  of  the 
air,  and  the  flesh  of  thy  saints  unto  the 
beasts  of  the  land. 

3  Their  blood  have  they  shed  like  water 

Edom,  to  mount  Sion,  (1  Chron.  xiv.  and  xv,) 
which  was  the  chosen  and  highly  favoured  mount ; 
where  was  afterwards  erected,  by  Solomon,  a  mag- 
nificent and  permanent  habitation  for  the  God  of 
Jacob,  during  the  continuance  of  the  old  dispensa- 
tion ;  a  resemblance  of  that  eternal  temple,  in 
which  all  the  fullness  of  the  Godhead  hath  since 
dwelt  bodily.  The  divine  presence  removed  at 
this  time  to  the  tribe  of  Judah,  because  out  of  that 
tribe,  after  the  rejection  of  Saul,  came  the  great 
representative,  as  progenitor,  of  King  Messiah. 

Bp.  Horne. 
(91.)  The  call  of  David  from  a  sheepfold  to  a 
throne  teacheth  us,  that  he  who  shewed  himself 
faithful  in  a  few  and  small  concerns,  is  worthy  of 
promotion  to  more  and  more  important  cares;  that 
the  qualifications,  requisite  for  the  due  discharge 
of  higher  offices,  are  best  learned,  at  first,  in  an  in- 
ferior station,  especially  if  it  be  one  that  will  inure 
to  labour  and  vigilance ;  and  that  kings  are  to  con- 
sider themselves  as  "  shepherds;"  which  consider- 
ations would  perhaps  teach  them  their  duty  better 
than  all  the  precepts  in  the  world.     From  the  last 
verse,  relative  to  Dav  id's  manner  of  conducting  him- 
self after  his  advancement,  we  learn  that  integrity 
and  discretion,  when  they  meet  in  the  same  person, 
form  a  complete  ruler,  and  one  fit  to  represent  that 


616 


THE  PSALTER. 


Day  16. 


on  every  side  of  Jerusalem,  and  there  was 
no  man  to  bury  them. 

4  We  are  become  an  open  shame  to  our 
enemies,  a  very  scorn  and  derision  unto 
them  that  are  round  about  us. 

5  Lord,  how  long  wilt  thou  be  angry  ? 
shall  thy  jealousy  burn  like  fire  for  ever? 

6  Pour  out  thine  indignation  upon  the 
heathen  that  have  not  known  thee;  and 
upon  the  kingdoms  (93.)  that  have  not  call- 
ed upon  thy  name : 

7  For  they  have  devoured  Jacob,  and  laid 
waste  his  dwelling-place. 

8  O  remember  not  our  old  sins,  but  have 
mercy  upon  us,  and  that  soon  ;  for  we  are 
come  to  great  misery. 

9  Help  us,  O  God  of  our  salvation,  for 
the  glory  of  thy  name  :  O  deliver  us,  and  be 
merciful  unto  our  sins,  for  thy  name's  sake. 

10  Wherefore  do  the  heathen  say,  Where 
is  now  their  God  1 

blessed  person  who  entered,  like  his  father  David, 
through  sufferings  into  his  glory ;  who  governeth 
his  Church  in  wisdom  and  righteousness  ;  and  of 
whom  it  is  said,  by  the  evangelical  prophet,  "  He 
shall  feed  his  flock  like  a  shepherd,-' he  shall  gather 
ihe  lambs  with  his  arm,  and  carry  them  in  his 
bosom,  and  shall  gently  lead  those  that  are  with 
young."  Isa.  xl.  11.  Bp.  IIorne. 

(92.)  The  argument  of  this  Psalm  is  nearly  the 
same  with  that  of  the  74th.  The  Church,  perse- 
cuted and  afflicted,  sets  forth^  1 — 3,  the  sacrilegious 
devastation,  and  cruel  slaughter,  made  by  the  ene- 
my, with,  4,  the  reproach  occasioned  thereby  ;  5-^ 
7,  she  prayeth  for  redress  and  deliverance ;  8,  9, 
confesseth,  and  entreateth  forgiveness  of  the  sins 
which  had  brought  these  calamities  upon  her;  and 
then,  10 — 13,  asketh  a  removal  of  her  reproach  and 
misery  ;  promising,  14,  endless  gratitude  and  praise 
for  the  same.  We  meet  with  passages  of  this 
Psalm,  (Jer.  x.  25  ;  Mac.  vii.  17 ;)  but  when  it  was 
composed  is  not  known.  Bp.  Horne. 

(93.)  This,  though  uttered  in  the  form  of  a 
wish,  or  prayer,  is  to  be  considered,  like  many 
other  passages  of  the  same  nature,  as  a  prediction 
of  what  would  afterwards  come  to  pass.  Pagan 
ambition  and  cruelty  were  often  employed  to  chas- 
tise offending  Israel;  but  were,  themselves,  not- 
withstanding, justly  punished,  in  their  turn,  by 
other  powers  raised  up  for  that  end.  That  relation, 
in  which  the  Church  stands  to  God,  causes  him, 
upon  her  repentance,  to  appear  in  her  behalf,  and 
to  execute  vengeance  on  her  oppressors,  who 
"  know  him  not,  nor  call  upon  his  name."  "  We 
are  thine,"  saith  Isaiah,  "  thou  never  barest  rule 
over  them,  they  were  not  called  by  thy  name :" 
Ixiii.  19.     The  Church,  for  her  sins,  may  deserve 


11  O  let  the  vengeance  of  thy  servants' 
blood  that  is  shed,  be  openly  showed  upon 
the  heathen,  in  our  sight. 

12  O  let  the  sorrowful  sighing  of  the  pri- 
soners come  before  thee ;  according  to  the 
greatness  of  thy  power,  preserve  thou  those 
that  are  appointed  to  die. 

13  And  for  the  blasphemy  wherewith 
our  neighbours  have  blasphemed  thee,  re 
ward  thou  them,  (91.)  O  Lord,  seven -fold 
into  their  bosom.  (95.) 

14  So  we  that  are  thy  people,  and  sheep  of 
thy  pasture,  shall  give  ihee  thanks  tbr  ever, 
and  will  alwaj'  be  showing  forth  thy  praise 
from  generation  to  generation.  (96.) 

Psalm  80.  (97.)     Qui  regis  Israel. 

HEAR,  O  thou  Shepherd  of  Israel,  (98.) 
thou  that  leadest  Joseph  like  a  sheep ;  show 
thyself  also,  thou  that  sittest  upon  the  Che- 
rubim : 

to  suffer  ;  but  her  enemies  are  not  therefore  with- 
out guilt,  nor  will  they  escape  without  punishment. 

Bp.  Horne. 

(94.)  That  is.  As  they  have  reproached  thee 
with  weakness,  so  manifest  to  others  their  weak- 
ness, who  are  but  sinful  dust  and  ashes;  as  they 
endeavoured  to  make  thee  contemptible,  so  let  the 
world  have  just  cause  to  despise  them,  who  have 
thus  presumptuously  offended ;  according  as  it  is 
written,  "  Them  that  honour  me  I  will  honour, 
and  they  that  despise  me  shall  be  lightly  esteem- 
ed." 1  Sam.  ii.  30.  And  however  different  the 
appearance  of  things  may  now  be,  this  will  certain- 
ly be  found  true,  in  every  instance,  at  the  last  day. 

Bp.  Horne. 

(95.)  This  is  an  allusion  to  the  long  mantles 
worn  by  the  Jews,  in  which  the  common  people 
used  often  to  carry  corn  and  other  things.  See 
Luke  vi.  38.  Travell. 

(96.)  Such  is  the  resolution  of  a  Church  under 
persecution  ;  and  such  ought  to  be  the  practice  of 
every  Church,  when  delivered  out  of  it,  and  re- 
stored to  the  favour  and  protection  of  her  God. 
The  same  is  the  duty  of  every  soul,  with  regard 
to  afflictions  and  mercies  of  a  private  kind.  But 
how  glorious  will  be  the  day,  when  triumphant 
over  sin  and  sorrow,  over  every  thing  that  exalteth 
and  opposeth  itself,  the  Church  universal  shall  be- 
hold the  adversary  disarmed  for  ever;  while  she 
herself,  placed  in  pastures  of  joy,  and  led  to  the 
waters  of  eternal  comfort,  shall  from  age  to  age, 
incessantly  sing  the  praises  of  her  great  Shep- 
herd and  Bishop,  her  King  and  her  God  ! 

Bp.  Hokne. 

(97.)  The  Church,  still  in  captivity.  1—3,  crieth 
unto  God  for  help  and  redemption ;  4 — 7,  com- 


Day  16. 


THE  PSALTER. 


617 


2  Before  Ephraim,  Benjamin,  and  Ma- 
nassas, stir  up  tiiy  strength,  (99.)  and  come 
and  iielp  us, 

3  Turn  us  again,  O  God  ;  (1.)  show  the 
light  of  thy  countenance,  and  we  shall  be 
whole. 

4  O  Lord  God  of  hosts,  how  long  wilt 
thou  be  angry  with  thy  people  that  prayeth  ? 

5  Tliou  feedest  them  with  the  bread  of 
tears,  and  givest  tliem  plenteousness  of  tears 
to  drink. 

6  Thou  hast  made  us  a  very  strife  unto 
our  neighbours,  and  our  enemies  laugh  us 

>    to  scorn. 
j        7  Turn  us  again,  thou  God  of  hosts ; 

show  the  light  of  thy  countenance,  and  we 

shall  be  whole, 

8  Thou  hast  brought  a  vine  out  of 
Egypt ;  thou  hast  cast  out  the  heathen,  (2.) 
and  planted  it. 

9  Thou  madest  room  for  it ;  and  when  it 
had  taken  root,  it  filled  the  land. 

plaineth  of  her  grievous  afflictions  ;  8 — 13,  describ- 
eth  her  former  exaltation,  and  present  depression, 
under  the  beautiful  figure  of  a  vine  :  14 — 16,  re- 
turneth  again  to  her  supplications,  and,  17 — 19, 
prayeth  for  the  advent  of  Messiah,  to  quicken  and 
comfort  her,  vowing  all  loyal  obedience,  adoration, 
and  praise  to  him,  as  the  Author  of  her  salvation. 

Bp,  Horne. 

The  person  who  composed  this  Psalm,  was  one 
of  the  family  of  Asaph,  who  was  carried  into  cap- 
tivity, and  indited  this  hymn  on  the  same  subject 
as  tlie  former.  Dr.  Nicholls. 

(98.)  O  thou  great  Ruler  and  Protector  of  thy 
people  Israel :  thou,  that  both  guidest  and  defend- 
est  the  posterity  of  Joseph,  as  a  good  shepherd 
doth  his  flock ;  thou,  that  art  graciously  wont  to 
manifest  thy  presence  in  thy  mercy  seat,  which  is 
between  the  wings  of  the  cherubim :  look  down 
A  graciously  upon  us,  and  shew  thy  power  in  our 
deliverance.  Bp.  Hall. 

(99.)  Ephraim,  Benjamin,  and  Manasseh,  are 
particularly  mentioned  ;  perhaps,  because,  accord- 
ing to  the  established  order,  those  three  tribes  ira- 
medialely  followed  the  ark  and  cherubim,  the 
symbols  of  the  divine  presence.  See  Numb.  ii. 
18.  20,  22,  Bp.  Horne. 

(1.)  This  verse  is  a  kind  of  chorus,  occurring 
three  times  in  the  course  of  our  Psalm.  It  implies, 
that  the  Church  is  in  captivity,  from  which  she 
prayeth  to  be  "  restored  "  to  her  former  freedom 
and  prosperity  ;  that  she  expecteth  such  restora- 
tion, not  from  any  might  or  merit  of  her  own,  but 
from  the  grace  and  mercy  of  her  Saviour;  as  well 
knowing,  that  her  night  can  be  turned  into  day, 
and  her  winter  give  place  to  spring,  only  by  the 


10  The  hills  were  covered  with  the  sha- 
dow of  it,  and  the  boughs  thereof  were  like 
the  goodly  cedar-trees. 

11  She  stretched  out  her  branches  (3,) 
unto  the  sea,  and  her  boughs  unto  the  river. 

12  Why  hast  thou  then  broken  down  her 
hedge,  that  all  they  that  go  by  pluck  off  her 
grapes  1 

13  The  wild  boar  out  of  the  wood  doth 
root  it  up,  and  the  wild  beasts  of  the  field 
devour  it.  (4.) 

14  Turn  thee  again,  thou  God  of  hosts, 
look  down  from  heaven.  (5.)  behold  and 
visit  this  vine, 

15  And  the  place  of  the  vineyard  that 
thy  right  hand  hath  planted,  and  the 
branch  that  thou  madest  so  strong  for  thy- 
self 

16  It  is  burnt  with  fire,  (6.)  and  cut 
down  ;  and  they  shall  perish  at  the  rebuke 
of  thy  countenance, 

17  Let  thy  hand  be  upon  the  man  of  thy 

Sun  of  righteousness  rising,  and  causing  his  face 
to  shine  upon  her  desolation.  Bp.  Home. 

(2.)  God  is  reminded  of  the  favour  once  shewn 
by  him  to  the  Church  of  Israel,  and  of  that  pros- 
perity which  she  once  enjoyed.  She  is  compared 
to  a  "vine,"  removed,  from  the  unkindly  soil  of 
Egypt,  to  the  happier  regions  of  Canaan,  and  there 
planted  by  Jehovah,  in  the  place  of  nations  extirpa- 
ted for  their  unfruitfulness.  The  vine  is  aplant  weak 
and  lowly,  and  needing  support;  when  supported, 
wild  anl  luxuriant,  unless  restrained  by  the  prun- 
ing-knife  ;  capable  of  producing  the  most  valuable 
fruit;  but,  if  barren,  the  most  unprofitable  among 
trees,  and  fit  only  for  the  flames.  In  all  these  re- 
spects it  is  a  lively  emblem  of  the  Church,  and 
used  as  such  by  Isaiah  (v,  7;)  by  Ezekiel  (xv. 
xvii,  xix;)  and  by  our  Lord  himself.  Matt.  xxi. 
33.  The  Christian  Church,  after  her  redemption, 
by  the  death  and  resurrection  of  Jesus,  was  plant- 
ed in  the  heathen  world,  as  well  as  the  other. 

Bp,  Horne, 

(3,)  This  relates  to  the  extent  of  Palestine, 
which  was  occupied  by  the  tribes  of  Israel,  even 
from  the  Mediterranean  "  Sea,"  westward,  to  the 
"river"  Euphrates,  eastward.  This  was  promised, 
(Deut.  xi,  24;)  "From  the  river  Euphrates  to  the 
uttermost  sea  shall  your  coast  be ;"  and  fulfihed 
in  the  days  oi  Solomon,  See  1  Kings  iv,  21 ; 
Psal,  Ixxii,  8,  To  the  Christian  Church  the 
whole  earth  was  the  land  of  promise,  and  the 
Gospel  was  preached  to  all  nations :  "  I  will  give 
thee,"  saith  Jehovah  to  Christ,  "  the  heathen  for 
thine  inheritance,  and  the  uttermost  parts  of  the 
earth  far  thy  possession."    Psal.  ii.  8. 

Bp.  Horme. 


618 


THE  PSALTER. 


Day  16. 


risfht  hand.  (7.)  and  upon  the  son  of  man, 
whom  thou  niadest  so  strong  for  thine  own 
self. 

18  And  so  will  not  we  go  back  from 
thee  ;  O  let  ns  live,  (8.)  and  we  shall  call 
upon  thy  name. 

19  Turn  us  again,  O  Lord  God  of  hosts  ; 
show  the  lis:ht  of  thy  countenance,  and  we 
shall  be  whole. 

Psalm  81.  (9.)     Exultate  Deo. 
SING  we  merrily  unto  God,  (10.)  our 

(4.)  Fierce  and  unrelenting,  her  heathen  perse- 
cutor issued,  at  different  tinaes,  from  his  abode, 
like  a  "  wild  boar  "  out  of  the  forest,  resolved  not 
only  to  spoil  and  plunder,  but  to  eradicate  and  ex- 
tirpate her  for  ever.  Bp.  Horne. 

(5.)  The  Church,  thus  distressed  and  desolated, 
offereth  a  prayer  for  the  return  of  the  divine  favour, 
and  for  a  gracious  visitation  from  on  high;  she  be- 
seecheth  God  to  look  down,  with  an  eye  of  pity, 
from  heaven,  on  the  vineyard,  which  his  own 
hands  had  "planted,"  and  on  that  royal  branch, 
the  family  of  David,  in  particular,  which  he  had 
raised  and  established  for  himself,  to  accomplibh 
his  eternal  purpose  of  saving  mankind  by  Messiah, 
who  was,  one  day  to  spring  from  the  root  of  Jesse. 
To  the  advent  of  tnis  Son  of  man,  Israel  was  ever 
accustomed  to  look  forward,  in  time  of  affliction : 
on  his  second  and  glorious  advent  the  Christian 
ChuTch  must  fix  her  eye,  in  the  day  of  her  calami- 
ties. Bp.  Horne. 

(G.)  "They  shall  perish:"  the  spoilers  of  the 
vmeyatd,  described  under  the  image  of  the 
wild  boar  and  beasts  in  the  13 ih  verse. 

Bp.  Horsley. 

(7.)  These  phrases,  "  the  man  of  thy  right 
hand,"  and  "  the  son  of  man,"  if  at  all  applicable, 
in  a  lower  and  subordinate  sense,  to  a  temporal 
king  of  Israel,  considered  as  a  representative  of 
Messiah,  are  most  certainly,  in  their  full  and  pro- 
phetical acceptation,  intended  to  denote  King  Mes- 
siah himself.  Assured  of  his  comin?,  the  Church 
prayeth  thai  the  "  hand,"  the  protection,  and  the 
power  of  Jehovah  might  be  "  upon"  him,  over  him, 
and  with  him,  in  his  great  undertaking  finally  to 
deliver  her  out  of  sU  her  troubles,  and  to  "  lead 
captivity  captive.'*  Bp.  Horne. 

(8.)  The  end  of  our  redemption  is,  that  we 
should  serve  him  who  hath  redeemed  us,  and  "go 
back"  no  more  to  our  old  sins.  That  soul,  which 
hatk  been  '"quickened,"  and  made  alive  by  Christ, 
should  live  to  his  honour  and  glory;  that  mouth, 
which  hath  been  opened  by  him,  cau  do  no  less 
than  show  forth  his  praise,  and  "  call  upon  his  " 
saving  '■  name,"  Bp.  HeRif  e. 

(9.)  This  Psalm,  whensoever,  or  by  whomso- 


strenglh ;   make  a  cheerful  noise  unto  the 
God  of  Jacob. 

2  Take  the  psalm,  brins:  hither  the  tabret, 
the  merry  harp,  with  the  lute. 

3  Blow  up  the  trumpet  in  the  new  moon, 
even  in  the  time  appointed,  and  upon  our 
solemn  feast  day.  (11.) 

4  For  this  was  made  a  statute  for  Israel, 
and  a  law  of  the  God  of  Jacob. 

5  This  he  ordained  in  Joseph  for  a  tes- 
timony, when  he  came  out  of  the  land  of 
Egypt,  and  had  heard  a  strange  language. 


i 


ever,  composed,  was  ^probably,  intended  to  be  sung 
at  the  feast  of  trumpets,  as  also  at  any  oilier  feast/ 
time.  It  contains^/! — 3,  an  exhortation  duly  to  ob 
serve  the  festivals  of  the  Church,  4,  5,  as  God  had 
appointed,  who  is  introduced  expostulating  with  his 
people,  on  account,  6 — 11,  of  his  mercies,  and,  12, 
13,  their  ingratitude,  and,  14 — 17,  under  the  form 
of  a  most  affectionate  wish,  renewing  his  pro- 
mises, on  condition  of  their  obedience. 

Bp.  Horne. 

It  is  attributed,  not  improbably,  to  Asaph  of  Da- 
vid's time.  Dr.  Nicholls. 

(10.)  If  Israelites  were  thus  exhorted  to  keep 
their  feast-days  with  joy  and  gladness  of  heart;  to 
exalt  their  voices,  and  join  together  all  their  sweet- 
est instruments  of  music,  in  honour  of  him  who 
had  rescued  them  from  the  Egyptian  bondage,  and 
given  them  a  law  from  Sinai ;  in  what  exulting 
strains  ought  we  to  celebrate  the  festivals  of  the 
Christian  Church?  With  what  triumph  of  soul, 
and  harmony  of  affections,  are  we  bound  to  "sing 
aloud  to  God  our  strength, "  who  hath  redeemed 
us  from  death,  and  published  the  Gospel  from 
Sion?  since,  as  the  aposlle  saith,  '"holy  days,  new 
moons,  and  sabbath  days,"  of  old,  "were  "only  "a 
shadow  of  things  to  come ;  but  the  body  is  of 
Christ."     Col.  ii.  16.  Bp.  Horne. 

(11.)  In  the  Jewish  Church,  notice  was  given 
of  feasts,  jubilees,  &c.  by  sound  of  trumpet.  All 
the  new  moons,  or  beginnings  of  months,  were 
observed  in  this  manner;  (see  Numb.  x.  1  ;)  but 
on  the  seventh  month,  was  kept  a  great  festival,  C^ 
called  "the  feast  of  trumpets;"  (Levit.  xxiii.  24; 
Numb.  xxix.  1 ;)  which,  probably,  is  here  intended. 
This  September  new  moon  had  a  particular  re- 
gard paid  to  It,  because,  according  to  the  old  cal- 
culation, before  Israel  came  out  of  Egypt,  it  was 
the  first  new  moon  in  the  year,  which  began  upon 
this  day,  the  first  of  the  (afterwards)  seventh 
month.  The  tenth  of  the  same  month  was  the 
great  day  of  atonement;  and  on  the  fifteenth  was 
celebrated  the  feast  of  tabernacles.  See  Levit. 
xxiii.  27,  and  34.  Our  Psalm,  therefore,  seems  to 
have  been  designed  for  the  purpose  of  awakening 
and  stiniug  up  the  devotion  of  the  people  upon  the 


Day  16. 


THE  PSALTER. 


619 


6  I  eased  his  shoulder  from  the  burden, 
(12.)  and  his  hands  were  delivered  from 
makinij  the  pots. 

7  Thou  calledst  upon  me  in  troubles,  and 
I  delivered  thee,  and  heard  thee  what  time 
as  the  storm  fell  upon  thee. 

8  I  proved  thee  also  at  the  waters  of 
strife. 

9  Hear,  O  my  people ;  and  I  will  assure 
thee,  O  Israel,  if  thou  wilt  hearken  unto 
me, 

10  There  shall  no  strange  orod  be  in  tiiee, 
neither  shalt  thou  worship  any  other  god. 

11  I  am  the  Lord  thy  God,  who  brought 
thee  out  of  the  land  of  Egypt :  open  thy 
mouth  wide,  and  I  shall  fill  it. 

1  i  But  my  people  would  not  hear  my 
voice  ;  and  Israel  would  not  obey  me  : 

13  So  I  gave  them  up  unto  their  own 
hearts'  lusts,  and  let  them  follow  their  own 
imaginations. 

14  O  that  my  people  would  have  hearken- 
ed (13.)  unto  me  ;  for  if  Israel  had  walked 
in  my  ways, 

15  I  should  soon  have  put  down  their 
enemies,  and  turned  my  liand  against  their 
adversaries. 

solemn  entrance  of  a  month,  in  which  they  were 
to  commemorate  so  many  past  blessings,  prefigura- 
tire  of  much  greater  blessings  to  come.  We  have 
now  our  feast-days,  our  Christmas,  Easter,  Whit- 
suntide, &c.  On  these,  and  all  other  solemn  oc- 
casions, let  the  evangelical  trumpet  give  a  sound 
of  victory,  of  liberty,  of  joy  and  rejoicing;  of  vic- 
tory over  death,  of  liberty  from  sin,  of  joy  and 
rejoicing  in  Christ  Jesus  our  Saviour. 

Bp.  Horne. 

(12.)  From  this  verse  to  the  end,  it  is  plain,  that 
God  is  the  speaker.  He  reminds  Israel  of  their  re- 
demption, by  his  mercy,  and  power,  from  the  bur- 
dens and  the  drudgery  imposed  on  them  in  Egypt. 
Moses  describeth  their  then  state  of  servitude,  by 
saying,  "  The  Egyptians  made  their  lives  bitter 
with  hard  bondage,  in  mortar,  and  in  brick,  and  in 
all  manner  of  service  in  the  field;"  (Exod.  i.  14  ;) 
that  is,  probably,  in  making  vessels  of  ciay,  as  this 
verse  seems  to  imply.  Let  us  remember,  that  we 
have  been  eased  of  far  heavier  burdens,  delivered 
from  severer  task-maker-,  and  freed  from  a  baser 
drudgery;  the  intolerable  load  of  sin,  ttie  cruel  ty- 
ranny of  Satan,  the  vile  service  and  bitter  bondage 
of  concupiscence.  Bp.  Hornb. 

(14.)  Such  are  the  tender  mercies  of  our  God, 
that  he  is  not  only  careful  to  provide  for  us  the 
means  of  salvation,  but  represents  himself  as  mourn- 
ing with  a  paternal  affection  over   his  children, 
'*^Q    when  their  forwardness  and  obstinacy  disappoint 


16  The  haters  of  the  Lord  should  have 
been  found  liars  ;  but  their  time  should  have 
endured  for  ever. 

17  He  should  have  fed  them  also  with 
the  finest  wheat  flour ;  and  with  honey  out 
of  the  stony  rock  should  I  have  satisfii^d 
thee. 

EVENING  PRAYER. 

Psalm  82.  (14.)    ,Deiis  stetit. 

GOD  standeth  in  the  congregation  of 
princes  ;   he  is  a  Judge  among  gods.  (15.) 

2  How  long  will  ye  give  wrong  judg- 
ment, and  accept  the  persons  of  the  ungod- 
ly ?  (16.) 

3  Defend  the  poor  and  fatherless  ;  see 
that  such  as  are  in  need  and  necessity  have 
right. 

4  Deliver  the  outcast  and  poor;  save 
them  from  the  hand  of  the  ungodly. 

5  They  will  not  be  learned,  (17.)  nor 
understand,  but  walk  on  still  in  darkness : 
all  the  foundations  of  the  earth  are  out  of 
course. 

6  I  have  said,  Ye  are  gods,  and  ye  are 
all  the  children  of  the  Most  Highest. 

the  efforts  of  his  love.  One  cannot  help  observing 
the  similitude  between  the  complaint  here  uttered, 
and  one  which  hath  been  since  breathed  forth, 
over  the  same  people  :  "  O  Jerusalem,  Jerusalem, 
how  often  would  I  have  gathered  thy  children  to- 
gether, even  as  a  hen  gathereth  her  chickens  un- 
der her  wings,  and  ye  would  not!"    Bp.  Hokne. 

(14.)  This  Psalm  v^-as  probably  written  in  He- 
zekiah's  reign  by  Asaph,  on  the  corruption  of  some 
wicked  magistrates.  King  Jehosa;ihat  had  made 
a  reformation  of  several  abuses,  which  had  crept 
into  the  judicatories  in  his  reign,  (2  Chi'on.  xix.  7 :) 
but  before  Hizekiah's  time  matters  were  grown  into 
disorder  again,  as  Isaiah  complains,  i.  12.  On 
this  account  Asaph  the  seer  wrote  this  Psalm. 

Dr.  Nicholls. 

The  Psalmist  addresseth  himself  to  judges  and 
magistrates  :  1,  he  remindeth  them  of  the  presence 
of  that  God  whom  they  represent,  and  to  whom 
they  are  accountable  ;  2 — 4,  he  exhorteth  them  to 
the  due  discharge  of  tiieir  office  ;  5,  reprovuih  the 
ignorance  and  corruption  among  them  ;  6,  7,  threat- 
eneth  their  fall  and  punishment ;  8,  prayeth  for  the 
manifestation  of  Messiah,  and  the  establishment  of 
bis  righteous  kingdom.  Bp.  Horne. 

(15.)  This  word  is  applied  to  all  judges  and  ma- 
gistrates, administering  justice  to  the  people  ia 
the  name  and  by  commission  from  God,  whose 
"ministers"  they  are,  (Rom.  xiii.  4,)  "  appointed 
by  God."  ver.  1.  Dr:  Hammond. 


620 


THE  PSALTER. 


Day  16. 


r 


7  But.  ye  shall  die  like  men,  and  fall  like 
one  of  th^  princes. 

8  Arise,  O  God,  (18.)  and  judge  thou  the 
earth ;  for  thou  shall  take  all  heathen  to 
thine  inheritance. 

Psahn  83.  (19.)  Deus,qius  similis? 
HOLD  not  thy  tongue,  O  God,  keep  not 
still  silence:  refrain  not  thyself,  O  God  ; 

2  For  lo,  thine  enemies  make  a  murmur- 
ing ;  and  they  that  hate  thee  have  lift  up 
their  head. 

3  They  have  imagined  craftily  against 
thy  people,  and  taken  counsel  against  thy 
secret  ones. 

4  They  have  said.  Come,  and  let  us  root 
them  out,  that  they  be  no  more  a  people,  and 
that  the  name  of  Israel  may  be  no  more  in 
remembrance. 

5  For  they  have  cast  their  heads  together 
with  one  consent,  and  are  confederate  against 
thee; 

6  The  tabernacles  of  the  Edomites,  (20.) 

(16.)  A  charge  is  here  given,  by  the  Spirit  of 
GoJ,  to  all  magistrates,  much  like  that  which  king 
Jehosaphat  gave  to  judges  :  2  Chron.  xix.  6,  7. 

Bp.  Home. 
(17.)  We  here  find  the  prophet  deploring,  in 
magistrates,  a  method  of  proceeding  contrary  to 
that  above  described.  He  laments  their  voluntary 
ignorance  in  the  ways  of  righteousness,  and  their 
choosing  to  "  walk  in  darkness."  In  judges  this 
is  occasioned  by  "  presents  and  gifts,"  which,  as 
saith  the  son  of  Sirach,  "  blind  the  eyes  of  the 
wise :"  Ecclus.  XX.  29.  Bp.  Horne. 

(18.)  A  view  of  that  disorder  and  confusion  in 
which  frequently  the  Jewish  nation,  as  well  as  the 
rest  of  the  world,  was  involved,  caused  the  prophets 
most  earnestly  to  wish  and  pray  for  the  coming  of 
that  time  when  "  God"  should  "  arise,"  in  the  per- 
son of  Messiah,  to  visit  and  "judge  the  earth  ;"  to 
deliver  it  from  the  powers  of  darkness,  and  the  ty- 
ranny of  sin;  lo  "  inherit  all  nations,"  as  purchas- 
ed and  redeemed  by  him;  to  establish  his  Church 
among  them  ;  and  to  rule  with  a  sceptre  of  right- 
eousness in  the  hearts  of  his  people.  "  Arise  "  yet 
once  again,  O  Lord  Jesus,  from  thy  throne,  where 
thou  sittest  at  the  right  hand  of  the  Father ;  "judge 
the  earth,"  again  corrupted  and  overwhelmed  with 
iniquity  ;  do  away  sin,  and  put  an  end  for  ever 
to  the  power  of  Satan;  "inherit  all  nations,''  re 
deemed  from  death,  and  ransomed  from  the  grave; 
and  reign  to  eternity.  King  of  righteousness,  peace, 
and  glory.  Bp.  Horne. 

(19.)  In  this  Psalra  the  Church,  1 — 8,  complain- 
eth  to  God  of  the  insolence,  subtlety,  rage,  and 
malice,  of  her  enemies,  united  in  close  confedera- 


and  the  Ishmaelites ;  the  Moabites,  and  Ha- 
garenes  : 

7  Gebal,  and  Amraon,  and  Amalek;  the 
Philistines,  with  them  that  dwell  at  Tyre. 

8  Assur  also  is  joined  with  them,  and 
have  holpen  the  children  of  Lot. 

9  But  do  thou  to  them  as  unto  the  Mid- 
ianites  ;  (21.)  unto  Sisera,  and  unio  Jabin  at 
the  brook  of  Kison  ; 

10  Who  perished  at  Endor,  and  became 
as  the  dung  of  the  earth. 

11  Make  them  and  their  princes  like 
Oreb  and  Zeb;  yea,  make  all  their  princes 
like  as  Zeba  and  Salmana  ; 

12  Who  say,  Let  us  take  to  ourselves  the 
houses  of  God  in  possession. 

13  O  my  God,  make  them  like  unto  a 
wheel,  (22.)  and  as  the  stubble  before  the 
wind. 

14  Like  as  the  fire  that  burneth  up  the 
wood,  and  as  the  flame  that  consumeth  the 
mountains. 

15  Persecute    them   even  so   with    thy 

cy  against  her;  9 — 12,  she  prayeth  for  a  manifes- 
tation of  that  power  which  formerly  discomfited 
Jabin,  Sisera,  and  the  Midianites,  that  so  the  hos- 
tile nations,  13 — 15,  made  sensible  of  the  superior- 
ity of  Israel's  God,  16 — IS  might  either  themselves 
be  induced  to  acknowledge  him,  or  else,  by  their 
destruction,  become  a  warning  and  admonition  to 
others.  As,  while  the  world  endureth  ihere  will 
be  a  Church,  and  while  there  is  a  Church  she  will 
have  her  enemies,  who  are  to  increase  upon  her  as 
the  end  approacheth,  this  Psalm  can  never  be  out 
of  date.  As  to  the  spiritual  adversaries  of  his 
soul,  every  private  Christian  may  apply  it  at  all 
times.  Bp.  Horne. 

(20.)  These  are  the  names  of  the  confederates. 
And  as  Israel  was  the  grand  figure  of  the  Chris- 
tian Church,  which  is  now  "  fhe  Israel  of  God."  so 
her  enemies  are  often  represented  by  the  above  re- 
cited nations,  and  in  prophetical  language  are  called 
by  their  names.  Every  age  has  its  Edomites,  and 
its  Ishmaelites,  &c.  &c.  The  actors  are  changed, 
and  the  scenes  are  shifted ;  but  the  stage  and  the 
drama  continue  the  same.  Bp.  Horne. 

(21.)  The  Church,  having  recounted  the  ene- 
mies which  compassed  her  about  on  every  side, 
looks  up  for  succour  to  that  Almighty  power,  which 
had  of  old  so  graciously  interposed  on  her  behalf, 
and  rescued  her  from  her  persecutors,  in  the  days 
of  Deborah,  Barak,  and  Gideon  :  see  Judg.  iv.  viii. 
Of  how  great  use  and  comfort  are  the  Old  Testa- 
ment histories  to  us,  in  all  our  afflictions  ! 

Bp.  Hohne. 

(22.)  The  word,  rendered  "  wheel,"  occurs  also 
in  Isa.  xvii.  13,  and  is  translated  in  the  margin 


Day  16. 


THE  PSALTER. 


living 


tempest,  and  make  them  afraid  with  thy 
storm. 

16  Make  their  faces  ashamed,  O  Lord, 
that  they  may  seek  thy  name.  (23.) 

17  Let  them  be  confounded  and  vexed 
ever  more  and  more  ;  let  them  be  put  to 
shame,  and  perish. 

18  And  they  shall  know  that  thou,  whose 
name  is  Jehovah,  art  only  the  Most  Highest 

,over  all  the  earth. 

Psalm  84.  (24.)     Q^uim  dilecta  ! 

O  HOW  amiable  are  thy  dwellings,  thou 
Lord  of  hosts  ! 

2  My  soul   hath  a  desire  and  longing  to 
enter   into    the   courts  of    the   liord ;    my 
heart  and  my  flesh   rejoice   in  the 
God. 

3  Yea,  the  sparrow  hath  found  her  an 
house,  and  the  swallow  a  nest,  (25.)  where 
she  may  lay  her  young;  even  thy  altars, 
O  Lord  of  hosts,  my  King  and  my  God. 

4  Blessed  are  they  that  dwell  in  thy 
house  ;  they  will  be  alway  praising  thee. 

5  Blessed  is  the  man  whose  strength  is 
in  thee  ;  in  whose  heart  are  thy  ways. 

"  thistle-down  :"  it  is  generally  understood  to  sig- 
nify any  light  matter,  which  the  wind  whirls  round 
and  blows  away.  Travell. 

(23.)  The  punishments,  inflicted  by  heaven 
upon  wicked  men,  are  primarily  intended  to  hum- 
ble and  convert  them.  If  they  continue  incorri- 
gible under  every  dispensation  of  merciful  severity, 
they  are  at  last  cut  off,  and  finally  destroyed  ;  that 
others,  admonished  by  their  example,  may  repent, 
and  return,  and  give  glory  to  God.  Salutary  are 
the  afflictions  which  bring  men,  and  happy  the 
men  who  are  brought  by  them,  to  an  acknowledg- 
ment of  "Jehovah  our  righteousness,"  our  exalted 
and  glorified  Redeemer,  "the  Most  High  over  all 
the  earth;"  whom  all  must  acknowledge,  and  be- 
fore whom  all  must  appear  to  be  judged,  in  the 
great  and  terrible  day.  Bp.  Horne. 

(24.)  This  Psalm  for  the  subject-matter  of  it 
bears  a  resemblance  to  the  forty-second.  Under 
the  figure  of  an  Israelite,  deprived  of  all  access  to 
Jerusalem  and  the  sanctuary,  (whether  it  were 
David  when  driven  away  by  Absalom,  or  any  other 
person  in  like  circumstances  at  a  different  time,) 
"we  are  presented  with,, I,  2,  the  earnest  longing  of 
a  devout  soul  after  the  house  and  presence  of  God  ; 
3 — 7,  a  beautiful  and  passionate  eulogy  on  the 
blessedness  of  his  ministers  and  servants  ;  8 — 11, 
a  fervent  prayer  for  participation  of  that  blessed- 
ness ;  and,  12,  13,  an  act  of  faith  in  his  power  and 
goodness,  which  render  him  both  able  and  willing 
to  grant  requests  of  this  nature.         Bp.  Horhe. 


h  tne  vale  ofmii 


621 


misery, 
are  filled 


6  Who,  going  through 
use  it  for  a  well ;  and  the  pools 
with  water.  (26.) 

7  They  will  go  from  strength  to  strength, 
and  unto  the  God  of  gods  appeareth  every 
one  of  them  in  Sion. 

8  O  Lord  God  of  hosts,  hear  my  pray- 
er ;  hearken,  O  God  of  Jacob  : 

9  Behold.  O  God,  our  defender,  and  look 
upon  the  face  of  thine  anointed. 

10  For  one  day  in  thy  courts  (27.)  is 
better  than  a  thousand. 

Ill  had  rather  be  a  door-keeper  in  the 
house  of  my  God,  than  to  dwell  in  the  tents 
of  ungodliness. 

12  For  the  Lord  God  is  a  light  and  de- 
fence ;  the  Lord  will  give  grace  and  wor- 
ship ;  and  no  good  thing  shall  he  withhold 
from  them  that  live  a  godly  life. 

13  O  Lord  God  of  hosts,  blessed  is  the 
man  (28.)  that  putteth  his  trust  in  thee. 

Psalm  85.  (29.)     Benedixisti,  Domine. 

LORD,  thou  art  become  gracious  unto 
thy  land  ;  thou  hast  turned  away  the  cap- 
tivity of  Jacob.  (30.) 

(25.)  The  Psalmist  is  generally  supposed,  in  this 
verse,  to  lament  his  unhappiness,  in  being  deprived 
of  all  access  to  the  tabernacle,  or  temple,  a  privilege 
enjoyed  even  by  the  birds,  who  were  allowed  to 
build  their  nests  in  the  neighbourhood  of  the  sanctu- 
ary. It  is  evidently  the  design  of  this  passage  to 
intimate  to  us,  that  in  the  house,  and  at  the  altar  of 
God,  a  faithful  soul  findeth  freedom  from  care  and 
sorrow,  quiet  of  mind,  and  gladness  of  spirit ;  like 
a  bird,  that  has  secured  a  little  mansion,  for  the  re- 
ception and  education  of  her  young.  And  there  is 
no  heart,  endued  with  sensibility,  which  doth  not 
bear  its  testimony  to  the  exquisite  beauty  and  pro- 
priety of  this  affecting  image.  Bp.  Horne. 

(26.)  Or  "of  Baca."  Afternumberless uncertain 
conjectures  offered  by  commentators  upon  the  con- 
struction of  these  two  verses,  it  seemeth  impossi- 
ble for  us  to  attain  to  any  other  than  a  general  idea 
of  their  true  import;  which  is  this,  that  the  Israel- 
ites, or  some  of  them  passed,  in  their  way  to  Jeru- 
salem, through  a  valley  that  had  the  name  of 
"  Baca,"  a  noun  derived  from  a  verb  which  signi- 
fies to  "weep;"  that  in  this  valley  they  were  re- 
freshed by  plenty  of  water;  that  with  renewed 
vigour  they  proceeded  from  stage  to  stage,  until 
they  presented  themselves  before  God  in  Sion. 

Bp.  Horne. 

(27.)  One  day  spent  in  meditation  and  devotion, 
affordeth  a  pleasure,  far,  far  superior  to  that  which 
an  age  of  worldly  prosperity  could  give.  If  this  be 
the  case  upon  earth,  how  much  more  in  lieavenl 


622 


Ttou  haslK'rj 


THF/ PSALTER. 


Day  17. 


2  'lUbu  hasi^'rgiven  the  offence  of  thy 
people,  and  covered  all  their  sins. 

3  Thou  hast  taken  away  all  thy  displea- 
sure, and  tnrned  thyself  from  thy  wrathful 
mdig-nation. 

4  Turn  us  then,  O  God  our  Saviour,  and 
.et  thine  anger  cease  from  us. 

5  Wilt  thou  be  displeased  at  us  for 
ever?  and  wilt  tliou  stretch  out  thy  wrath 
from  one  generation  to  another  ? 

6  Wilt  thou  not  turn  again,  and  quicken 
us,  that  thy  people  may  rejoice  in  thee  ? 

7  Show  us  thy  mercy,  O  Lord,  and  grant 
us  thy  salvation. 

8  I  will  hearken  what  the  Lord  God  will 
say  concerning  me  ;  for  he  shall  speak 
pea'^e  unto  his  people,  and  to  his  saints,  that 
they  turn  not  again. 

9  For  his  salvation  is  nigh  them  that 
fear  him  ;  that  glory  may  dwell  in  our 
land. 

O  come  that  one  glorious  day,  whose  sun  shall 
never  go  down,  nor  any  cloud  obscure  the  lustre  of 
his  beams ;  that  day,  when  the  temple  of  God  &hall 
be  opened  in  heaven,  and  we  shall  be  admitted  to 
serve  him  therein  !  Bp.  Horne. 

(28.)  While  therefore  we  are  strangers  and  so- 
journers here  below,  far  from  that  heavenly  coun- 
try where  we  would  be,  in  whom  should  we  trust 
to  bring  us  to  the  holy  city,  new  Jerusalem,  of 
which  the  Lord  God  and  the  Lamb  are  the  temple, 
but  in  thee,  O  Saviour  and  Redeemer,  who  art  the 
Head  of  every  creature,  the  Captain  of  the  armies 
of  heaven  and  earth,  the  Lord  of  hosts,  and  King 
ofglory  ?  ''Blessed,"  thrice  "blessed. is  the  man 
that  trusteth  in  thee."  Bp.  Horne. 

(29.)  It  is  probable  that  the  subject  of  this 
Psalm  is  the  return  of  the  Jews  from  the  Babylonish 
captivity :  in  celebrating  which  the  Psalmist  is 
carried  by  a  prophetic  impulse  to  foretLll  a  much 
greater  deliverance  by  the  coming  of  Christ. 

Travell. 

This  Psalm,  appointed  by  the  Church,  to  be 
used  on  Christmas-day^  1 — 3,  celebrated  the  re- 
demption of  the  Israel  of  God  from  their  spiritual 
captivity  under  sin  and  death  ;  4 — 7,  teacheth  us  to 
pray  for  the  full  accomplishment  of  that  redemption 
in  ourselves;  8—11,  describeth  the  incarnation  of 
Christ,  with  the  joyful  meeting  of  mercy  and  truth, 
righteousness  and  peace,  at  his  birth,  and,  12,  13, 
the  blessed  efTecls  of  his  advent.        Bp.  Horne. 

(30.)  These  three  verses  speak  of  the  deliver- 
ance from.' captivity,  as  already  brought  about; 
whereas,  in  the  subsequent  parts  of  the  Psalm,  it  is 
prayed  for  and  predicted,  as  a  thing  future.  To 
account  for  this,  some  suppose  that  the  Psalmist 
first  returns  thanks  for  a  temporal  redmption,  and 


10  Mercy  and  truth  are  met  together : 
righteousness  and  peace  have  kissed  each 
other.  (31.) 

11  Truth  shall  flourish  out  of  the  earth, 
and  righteousness  hath  looked  down  from 
heaven. 

12  Yea,  the  Lord  shall  .show  loving- 
kindness  ;  (32.)  and  our  land  shall  give  her 
increase. 

13  Righteousness  shall  go  before   himj^^ 
and  lie  shall  direct  his  going  in  the  way.      LiV' 

The  Seventeenth  Day. 
MORNING  PRAYER. 

Psalm  86.  (33.)     Inclma,  Domine. 

BOW  down  thine  ear,  0  Lord,  and  hear 
me  ;  for  I  am  poor,  and  in  misery, 

2  Preserve  thou  my  soul ;  for  I  am  holy  : 

then  prophesies  of  the  spiritual  salvation  of  Mes- 
siah. Others  are  of  opinion,  that  the  same  eternal 
redemption  is  spoken  of  throughout,  but  represent- 
ed, in  the  beginning  of  the  Psalm,  as  alnady  ac- 
complished in  the  divine  decree,  though  the  even- 
tual completion  was  yet  to  come.  But,  indeed,  to 
us  Christians,  who  now  use  the  Psalm,  the  differ- 
ence is  not  material;  since  a  part  of  our  redemp- 
tion is  past,  and  a  part  of  it  is  yet  to  come,  for  the 
hastening  of  which  latter  we  daily  pray.  God  hath 
already  been  exceedingly  gracious  and  "favour- 
able" to  the  whole  "  earth,"  in  '•  bringing  back,"  by 
the  resurrection  of  Jesus,  the  spiritual  "  captivity 
of  his  people;  he  hath  himself,  in  Christ, 'borne," 
and  so  taken  away,  "  the  iniquity  of  his  people!" 
he  hath  "  covered  all  their  sins,"  that  they  should 
no  more  appear  in  judgment  against  them  :  propi- 
tiated by  the  Son  of  his  love,  he  hath  removed  his 
"wrath," and  "turned  himself  from  the  fieiceness 
of  his  anger."  So  exactly  and  literally  do  these 
words  describe  the  means  and  method  of  Gospel 
salvation,  that  a  Christian  can  hardly  affix  any 
other  ideas  to  them.  Bp.  Home. 

(31.)  These  four  divine  attributes  parted  at  the 
fall  of  Adam,  and  met  again  at  the  birth  of  Christ. 
Mercy  was  ever  inclined  to  save  man,  and  peace 
could  not  be  his  enemy  ;  but  truth  exacted  the  per- 
formance of  God's  threat,  "The  soul  that  sinneth, 
it  shall  die;"  and  righteousness  could  not  but  give 
to  every  one  his  due,  Jehovah  must  be  true  in  all 
his  ways,  and  righteous  in  all  his  works.  Now 
there  is  no  religion  upon  earth,  except  the  Chris- 
tian, which  can  satisfy  the  demands  of  all  these 
claimants,  and  restore  an  union  between  them  ; 
which  can  shew  how  God's  word  can  be  true,  and 
his  work  just,  and  the  sinner,  notwithstanding,  find 


Day  17. 


THE  PSALTER. 


623 


my  Gofl,  save  thy  servant  that  putteth  his 
trust  ill  thee.  (34.) 

3  Be  merciful  unto  me,  O  Lord  ;  for  I 
will  call  daily  upon  thee. 

4  Comfort  the  soul  of  thy  servant ;  for 
unto  thee,  O  Lord,  do  I  lift  up  my  soul. 

5  For  thou,  O Lord, art  goodandgracious, 
and  of  great  mercy  unto  all  them  that  call 
upon  thee. 

6  Give  ear,  O  Lord,  unto  my  prayer,  and 
ponder  the  voice  of  my  humble  desires. 

7  In  the  time  of  my  trouble  1  will  call 
upon  thee;  for  thou  hearest  me. 

8  Among  the  gods  there  is  none  like  unto 
thee,  O  Lord  ;  there  is  not  one  that  can  do 
as  thou  doest. 

mercy,  and  obtain  peace.  Mahomet's  prayer,  were 
it  the  prayer  of  a  righteous  man  and  a  prophet, 
could  not  satisfy  divine  justice;  the  blood  of  bulls 

/,  and  goats  was  always  insufficient  for  that  purpose, 
being  a  figure  only  for  the  time  then  present,  which 
ceased  of  course  when  the  reality  appeared.  "  Sa- 
crifice and  burnt-offering  thou  wouldest  not;  then 
said  I,  Lo,  I  come."  A  God  incarnate  reconciled 
all  things  in  heaven  and  earth.  When  Christ  ap- 
peared in  our  nature,  the  promise  was  fulfilled,  and 
"truth  sprang  out  of  the  earth."  And  now  right- 
eousness, "  looking  down  from  heaven,"  beheld  in 
him  every  thing  that  she  required  ;  an  undefiled 
birth,  a  holy  life,  an  innocent  death ;  a  spirit  and  a 
mouth  without  guile,  a  soul  and  a  body  without  sin. 
She  saw,  and  was  satisfied,  and  returned  to  earth. 
Thus  all  the  four  parties  met  again  in  perfect  harmo- 
ny: truth  ran  to  mercy,  and  embraced  her;  righteous- 
ness to  peace,  and  kissed  her.  And  this  could  happen 
only  at  the  birth  of  Jesus,  in  whom  "  the  tender 
mercy  of  our  God  visited  us,  and  who  is  the  truth ; 
who  is  made  unto  us  righteousness,  and  who  is  our 
peace."  See  Luke  i.  78;  John  xiv.  6;  1  Cor.  i. 
30;  Ephes.  ii.  14.  Those  that  are  thus  joined,  as 
attributes,  in  Christ,  ought  not,  as  virtues,  to  be 
separated  in  a  Christian,  who  may  learn  how  to 
f/'  Vesemble  his  blessed  Lord  and  Master,  by  observing 
that  short,  but  complete,  rule  of  life,  comprehended 

{\    in  the  few  following  words :    she\v    mercy,   and 
speak  truth  :  do  righteousness,  and  follow  peace. 

Bp.  Home. 
(32.)  Unless  God  vouchsafe  a  gracious  rain 
from  above,  the  earth  cannot  "  yield  her  increase." 
The  effects  of  the  incarnation  of  Christ,  the  de- 
scent of  the  Spirit,  and  the  publication  of  the  Gos- 
pel among  men,  are  frequently  set  forth  in  Scripture 
under  images  borrowed  from  that  fruitfulness  caus- 
ed in  the  earth  by  the  rain  of  heaven.  See  Isaiah 
shr.  8 ;  xliv.  3;  Iv.  10.  Give  us  evermore,  O  Lord, 
"  that  which  is  good,  that  our  land  may  yield  her 
increase ;"  give  us  that  good  gift,  the  gift  of  thy 


9  All  nations  whom  thou  hast  made, 
shall  come  and  worship  thee,  O  Lord  ;  and 
shall  glorify  thy  name.  (35.) 

10  For  thou  art  great,  and  doesi  won- 
drous things  ;  thou  art  God  alone. 

1  I  Teach  me  thy  way,  O  Lord,  and  I 
will  walk  in  thy  truth  :  O  knit  my  heart  un- 
to thee,  that  [  may  fear  thy  name. 

12  I  will  thank  thee,  6  Lord  my  God, 
(36.)  with  all  my  heart ;  and  will  praise  thy 
name  for  evermore. 

13  For  great  is  thy  mercy  towards  me ; 
and  thou  hast  delivered  my  soul  from  the 
nethermost  hell. 

14  O  God,  the  proud  are  risen  against 
me ;  and  the  congregations  of  naughty  men 

Spirit,  that  we  be  neither  barren  nor  unfruitful  in 
the  knowledge  of  our  Lord  Jesus  Christ."  2  Pet. 
i.  8.  Bp.  Hor.ne. 

(33.)  This  Psalm  is  entitled,  "  A  prayer  of  Da- 
vid," and  supposed  to  have  been  written  in  some 
of  his  great  distresses.  Like  others  of  the  same 
kind,  it  is  calculated  for  the  use  of  the  Church  du- 
ring her  sufferings  here  below,  by  which  she  is 
conformed  to  the  image  of  the  true  David,  that 
man  of  sorrows.  It  contains,  1.  an  earnest  suppli- 
cation, grounded  on  the  poverty,  2,  the  holiness, 
faith,  3,  importunity,  and,  4,  the  devotion,  of  the 
suppliant;  and  on,  5 — 7,  the  goodness,  and,  8, 
power  of  God,  9,  10,  to  be  one  day  acknowledged 
by  all  nations,  at  their  conversion.  After  this,  fol- 
lows, 11,  a  petition  for  wisdom,  strength,  and  sin- 
gleness of  heart ;  12,  13,  a  thanksgiving  for  re- 
demption ;  14,  a  complaint  of  persecution  from  the 
wicked  ;  15,  an  act  of  faith ;  16,  17,  a  prayer  for 
help  and  salvation.  Bp.  Horne. 

(34.)  The  Christian  only  pleads,  in  this  expres- 
sion, his  relation  to  Christ,  as  being  a  member  ot 
Christ's  body,  the  Church,  and  a  partaker  of  the 
gifts,  which,  by  virtue  of  that  membership,  he  has 
received  through  the  Spirit  of  holiness.  So  that 
this  first  part  of  the  verse,  "  Preserve  my  soul, 
for  I  am  holy,"  when  repeated  by  us,  is  equivalent 
to  another  passage  in  the  Psalms,  "  I  am  thine,  O 
save  me."     cxix.  94.  Bp.  Horne. 

(35.)  The  Psalmist  predicteth  that  this  superi- 
ority of  Jehovah  should  one  day  be  acknowledged 
throughout  all  the  earth,  when  "  neither  in  Jerusa- 
lem only,  nor  in  the  mount  of  the  Samaritans,"  but 
in  every  place,  "  should  men  worship  the  Father ;" 
(John  iv.  21 ;)  when  he  who  "  made  all  nations  " 
by  his  Son,  should  by  that  Son  redeem  all  nations, 
bringing  them  from  the  world  to  the  Church,  there 
to  "worship  before  "  the  true  God,  and  "in  songs 
of  praise  to  glorify  his  holy  name."  If,  in  these 
our  times,  we  behold  the  nations  again  falling  away 
from  God,  departing  from  the  purity  of  their  lailh. 


624 


THE  PSALTER. 


Day  17. 


have  sought  after  my  soul,  and  have  not  set 
thee  before  their  eves. 

15  But  thou,  O  Lord  God,  art  full  of 
compLission  and  mercy,  long-suffering,  plen- 
teous in  goodness  and  truth. 

16  O  turn  tliee  then  unto  me,  and  have 
mercy  up«n  me ;  give  thy  strength  unto 
thy  servant,  and  help  the  son  of  thine  hand- 
maid. 

17  Show  some  token  upon  me  for  good  ; 
that  they  who  hate  me  may  see  it,  and  be 
ashamed,  because  thou,  Lord,  hast  holpen 
me,  and  comforted  me.  (37.) 

Psalm  87.  (38.)     Fundamenta  ejus. 

HER  foundations  are  upon  the  holy  hills : 
the  Lord  loveth  the  gates  of  Sion  more  than 
all  the  dwellings  of  Jacob.  (39.) 

2  Very  excellent  things  are  spoken  of 
thee,  thou  city  of  God. 

and  leaving  their  first  love,  let  us  comfort  ourselves 
with  looking  forward  to  that  scene  of  things  de- 
scribed by  St.  John,  in  which  we  hope  to  bear  a 
part  hereafter :  "  I  beheld,  and,  lo,  a  great  multi- 
tude, which  no  man  could  number,  of  all  nations, 
and  kindreds,  and  people,  and  tongues,  stood  before 
the  throne,  and  before  the  Lamb,  clothed  with 
white  robes,  and  palms  in  tlieir  hands ;  and  cried 
with  a  loud  voice,  saying.  Salvation  unto  our  God 
which  siiteth  upon  the  throne,  and  unto  the 
Lamb."     Rev.  vii.  9.  Bp.  Horne. 

(36.)  Gratitude  for  mercies  already  received  will 
obtain  a  continuance  and  increase  of  those  mercies. 
The  Church  is  never  in  so  afflicted  a  slate,  hut  she 
hath  still  reason  to  intermingle  hallelujahs  with 
her  hosannas,  and,  in  the  midst  of  her  most  fer- 
vent prayers,  to  "  praise  the  Lord  her  God  with  all 
her  heart,  and  to  glorify  his  name  for  evermore  ;" 
smce,  whatever  she  may  suffer  upon  earth,  (and 
even  those  sufferings  will  turn  to  her  advantage,) 
"great,"  most  undoubtedly,  "  hath  his  mercy  been 
toward  her.  in  delivering  "  her,  by  the  resurrection  of 
Jesus,  from  the  bondage  of  sin,  the  dominion  of  death, 
and  the  bottomless  pit  of  '•  hell."        Bp.  Horne. 

(37.)  jMany  outward  signs  and  "tokens"  of  the 
divine  favour  were  in  old  time  vouchsafed  to  patri- 
archs, prophets,  and  kings  of  Israel.  The  law  it- 
self was  a  collection  of  external  and  sacramental 
figures  of  grace  and  mercy.  All  these  centered 
and  had  their  accomplishment  in  that  grand  and 
everlasting  sign  and  token  of  God's  love  to  man, 
the  incarnation  of  Christ,  which  all  faithful  people 
from  the  beginning  wished  and  prayed  for.  On 
this  sign  the  Christian  looks  with  joy,  as  the  great 
proof  that  God  has  "  holpen  him  and  comfort- 
ed him;"  while  his  faith  in  it  doth  not  fail,  he  hath 
the  witness  in  himself,  and  his  actions  declare  as 


3  I  will  think  upon  Rahab  and  Babylon, 
with  them  that  know  me.  (40.) 

4  Behold  ye  the  Philistines  also,  and  they 
of  Tyre,  with  the  Morians  ;  lo  there  was  he 
born.  (41.) 

5  And  of  Zion,  it  shall  be  reported  that 
he  was  born  in  her;  and  the  Most  Hio-h 
shall  stablish  her. 

6  The  Lord  shall  rehearse  it,  when  he 
writeth  up  the  people,  that  he  was  born 
there. 

7  The  singers  also  and  trumpeters  (42.) 
shall  he  rehearse  :  all  my  fresh  springs  shall 
be  in  thee. 

Psalm  88.  (43.)     Domine,  Dens. 

O  LORD  God  of  my  salvation,  (44.)  I 
have  cried  day  and  night  before  thee  :  O  let 
my  prayer  enter  into  thy  presence  ;  inchne 
thine  ear  unto  my  calling  ; 

much  to  all  around  him  ;  "  that  they  which  hate 
him  may  be  ashamed  "  and  converted,  before  that 
day  come,  when  shame  shall  be  fruitless,  and  con- 
version impossible.  Bp.  Horne. 

(38.)  The  prophet,  1,  2,  celebrates  the  stability 
and  felicity  of  Sion,'  3,  4,  5,  foretells  the  accession 
of  the  Gentiles  to  her,  and,  6,  their  enrolment 
among  her  citizens;  7,  extols  her  as  the  fountain 
of  grace  and  salvation.  The  Psalm  was.  probably 
penned,  on  a  survey  of  the  city  of  David,  just  after 
the  buildings  of  it  were  finished.       Bp.  Horne, 

(39.)  The  Psalmist,  after  having  meditated  o 
the  strength,  the  beauty,  and  the  glory  of  Jerusa- 
lem, being  smitten  with  the  love  of  the  holy  city, 
and  imagining  the  thoughts  of  his  hearers,  or  rea- 
ders, to  have  been  employed  on  the  same  subject, 
breaks  forth  at  once  in  this  abrupt  manner,  "  Her 
foundations  are,  &c."  or  "It  is  his,"  that  is,  God's 
"foundation  on  the  holy  mountains."  By  "the 
holy  mountains  "  are  meant  those  hills  of  Judea, 
which  Jehovah  had  chosen,  and  separated  to  him- 
self from  all  others,  whereon  to  construct  the  high 
ly  favoiired  city  and  temple.  As  the  dwellings  of 
Jacob,  in  the  promised  land,  were  beloved  by 
him  more  than  the  dwellings  of  other  nations, 
so  he  "  loved  the  gates  of  Sion,  more  than  all 
the  dwellings  of  Jacob."  Jerusalem  was  exal- 
ted and  fortified  by  its  situation ;  but  much  more 
so  by  the  protection  of  the  Almighty.  What 
Jerusalem  was,  the  Christian  Church  is;  "built" 
by  God  "on  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  cor- 
ner stone ;  in  whom  all  the  building,  fitly  framed 
together,  groweth  unto  an  holy  temple  in  the 
Lord :"  Ephes.  ii.  20.  It  is  "  His  foundation  in 
the  holy  mountains  ;"  she  is  beloved  of  God  above 
the  kingdoms  and  empires  of  the  earth,  which  rise 


d 


Day  17. 


THE  PSALTER. 


«* 


625 


2  For  my  soul  is  full  of  trouble,  (45.) 
and  my  life  draweth  nigh  unto  hell. 

3  I  am  counted  as  one  of  them  that  go 
down  into  the  pit,  and  I  have  been  even  as 
a  man  that  hath  no  strength. 

4  Free  among  the  dead,  (46.)  like  unto 
them  that  are  wounded,  and  lie  in  the  grave, 
who  are  out  of  remembrance  and  are  cut 
away  from  thy  hand. 

/  and  fall  only  to  fulfil-the  divine  counsels  concern- 
ing her.  When  those  counsels  shall  be  fulfilled,  in  the 
salvation  of  all  believers,  the  world,  which  subsists 
only  for  their  sake,  will  be  at  an  end.  Bp.  Horne. 

(40.)  The  accession  of  the  nations  to  the  Church 
is  generally  supposed  to  be  here  predicted.  God 
declares  by  his  prophet,  "  I  will  make  mention 
of,"  (fee.  Bp.  Horne. 

As  if  it  were  said,  I  rejoice  to  see  that  the 
Church  of  God  shall  not  always  be  confined  to 
these  narrow  bounds  of  Judea  ;  but  that  it  shall  ex- 
tend itself  to  all  nations  :  insomuch  as  I  make  ac- 
count of  the  most  unlikely  nations  of  Egypt  and 
Babylon  to  be  admitted  into  the  bosom  thereof; 
and  even  amongst  the  most  spiteful  Philistines, 
and  the  Tyrians,  and  Ethiopians,  there  shall  be 
sons  born  to  God.  Bf.  Hall. 

(41.)  Or,  as  in  the  Bible  translation,  "  This  man 
was  born  there."  The  clause  is  connected  with 
the  first  words,  thus :  "  I  will  make  mention  of 
Rahab,  &c."  saying,  "  This  man,"  that  is,  these 
men  or  people  now  mentioned,  (the  singular  num- 
ber put  collectively  for  the  plural,  and  Scripture 
often  speaks  of  a  nation  as  of  one  man,  as  Ps.  xxv. 
22;  cxxx.  8;)  "was  born  there,"  or  "in  her,"  as  it 
is  expressed  in  ver.  5 ;  namely,  in  Sion ;  born  by 
adoption  and  regeneration.  See  John  i.  12 ;  iii.  3. 
7  ;  Gal.  iii.  26 ;  iv.  26  ;  1  Pet.  i.  23.  The  Gentiles 
shall  be  ingrafted  into  the  Jewish  Church,  and  into 
all  their  privileges.  Poole. 

(42.)  The  words  "shall  he  rehearse  "  are  not  in 
the  original.  The  meaning  is,  There  shall  be 
great  rejoicing  and  praising  God,  both  with  vocal 
and  instrumental  music,  for  this  glorious  and  stu- 
pendous work  of  the  conversion  of  the  Gentiles. 
The  Psalmist  describes  evangelical  worship  by  le- 
gal phrases  and  customs,  as  the  prophets  frequent- 
ly do.  Poole.  And  the  burden  of  the  song,  thus 
joyfully  sung  in  praise  of  Sion,  was  to  be  this, 
"  All  ray  fresh  springs  shall  be  in  thee."  Bp. 
Horne.  All  the  living  waters  of  true  comfort,  all 
graces,  and  all  salvation,  are  to  be  found  in  thee 
only,  namely,  the  Church  of  God.  Bp.  Hall.  And 
if  such  be  indeed  the  incomparable  excellence  of 
the  Church,  and  such  the  benefits  of  her  commu- 
nion, as  they  have  been  set  forth  in  the  foregoing 
verses,  Avhal  anthem  better  deserves  to  be  per- 
formed by  all  her  choirs'?    In  thee,  O  Sion,  is  the 

79 


5  Thou  hast  laid  me  in  the  lowest  pit,  in 
a  place  of  darkness,  and  in  the  deep. 

6  Thine  indignation  lieth  hard  upon  me, 
and  thou  hast  vexed  me  with  all  thy  storms. 

7  Thou  hast  put  away  mine  acquaintance 
far  from  me,  (47.)  and  made  me  to  be  ab- 
horrred  of  them. 

8  I  am  so  fast  in  prison,  that  1  cannot  get 
forth. 

fountain  of  salvation,  and  from  thee  are  derived  all 
those  springs  of  grace,  which  flow,  by  the  divine 
appointment,  while  the  world  lasts,  for  the  purifi- 
cation and  refreshment  of  mankind  upon  earth. 

Bp.  Horne. 

(43.)  This  Psalm,  as  Mr.  Mudge  observes,  may 
well  be  said  to  be  composed,  according  to  its  title 
in  the  Hebrew,  to  create  dejection,  to  raise  a  pensive 
gloom  or  melancholy  in  the  mind  ;  the  whole  sub- 
ject of  it  being  quite  throughout  heavy,  and  full  of 
the  most  dismal  complaints.  The  nature  and  de- 
gree of  the  sufferings  related  in  it ;  the  strength  of 
the  expressions  used  to  describe  them  ;  the  consent 
of  ancient  expositors ;  the  appointment  of  the 
Psalm  by  the  Church  to  be  read  on  Good  Friday  ; 
all  these  circumstances  concur  in  directing  an  ap 
plication  of  the  whole  to  our  blessed  Lord.  His 
unexampled  sorrows,  both  in  body  and  soul ;  his 
desertion  in  the  day  of  trouble  ;  his  bitter  passion, 
and  approaching  death;  with  his  frequent  and 
fervent  prayers  for  the  accomplishment  of  the 
promises,  for  the  salvation  of  the  Church  through 
him,  and  for  the  manifestation  of  God's  glory  ; 
these  are  the  particulars  treated  of  in  this  instructive 
and  most  affecting  composition.  Bf.  Horne. 

It  was  originally  addressed  unto  God  in  time  of 
some  heary  aflfliction,  most  probably  in  the  time  of 
the  captivity.  Dr.  Hammond. 

(44.)  We  hear  in  these  words  the  voice  of  our 
suffering  Redeemer.  As  man,  he  addresseth  him- 
self to  Ms  Father,  "  the  Lord  God  of  his  salvation," 
from  whom  he  expected,  according  to  the  promises, 
a  joyful  and  triumphant  resurrection  :  he  pleadeth 
the  fervency  and  importunity  of  his  prayers,  offered 
up  continually,  "  day  and  night,"  during  the  time 
of  his  humiliation  and  sufferings  ;  and  he  entreateth 
to  be  heard  in  these  his  supplications  for  his  bodv 
mystical,  as  well  as  his  body  natural ;  for  himself, 
and  for  us  all.  Bp.  Horne. 

(45.)  Is  not  this  exactly  parallel  to  what  he  said 
in  the  garden,"  My  soul  is  exceeding  sorrowful, 
even  unto  death?  Full,"  indeed,  "of  troubles" 
was  thy  "  soul,"  O  blessed  Jesus,  in  that  dreadful 
hour,  when,  under  the  united  weight  of  our  sins 
and  sorrows,  thou  wert  sinking  into  "  the  grave," 
in  order  to  raise  us  out  of  it.  Let  us  judge  of  thy 
love  by  thy  sufferings,  and  of  both  by  the  impossibili- 
ty of  our  fully  comprehending  either.  Bp.  Horne. 


G26 


«• 


THE  PSALTER. 


Day  17. 


9  My  sijjht  faileth  for  very  trouble  ;  Lord, 
I  have  called  daily  upon  thee,  I  have  stretch- 
ed forth  my  hands  unto  thee. 

10  Dost  thou  show  wonders  among  the 
dead  1  (48.)  or  shall  the  dead  rise  up  again 
and  praise  thee? 

11  Sliall  thy  loving-kir.dness  be  showed 
in  the  grave  ?  or  thy  faithfulness  in  destruc- 
tion? 

12.S'iall  thy  wondrous  works  be  known 
in  the  (hirl?  ?  and  thy  righteousness  in  the 
land  wiiere  all  things  are  forgotten? 

13  Unto  thee  have  1  cried,  O  Lord  ;  and 
early  shall  niy  prayer  come  before  thee. 

14  Lord,  why  abhorrest  thou  my  soul, 
and  hidest  thou  thy  face  from  me  ? 

15  I  am  in  misery,  and  like  unto  him 
that  is  at  the  point  to  die  ;   even   from   my 

(46.)  That  is,  set  at  liberty,  or  dismissed  from 
the  world,  and  separated  from  all  communication 
with  its  affairs,  as  dead  bodies  are  "  like"  other 
"  corpses  that  lie  in  the  grave,  whom  thou  remem- 
berest  no  more,"  that  is,  as  living  objects  of  provi- 
dence upon  earth  :  in  this  sense,  "  they  are  cut  off 
from  God's  hand,"  which  held  and  supported  them 
in  life.  And  in  no  other  sense  can  these  expres- 
sions be  understood;  since  to  imagine  that  the 
Psalmist,  who  so  often  speaks  in  plain  terms  of  the 
resurrection,  should  here,  when  personating  Mes- 
siah, deny  that  doctrine,  would  be  a  conceit  equally 
absurd,  and  impious.  Bp.  Home. 

(47.)  At  the  apprehension  of  Christ,  "all  his 
disciples  forsook  him  and  fled :"  Matt.  xxvi.  56. 
Peter  denied  and  abjured  his  Master,  as  if  his 
acquaintance  had  been  a  disgrace,  and  "  an  abomi- 
nation :"  at  the  crucifixion,  it  is  observed  by  St. 
Luke,  that  "all  his  acquaintance  stood  afar  off, 
beholding  these  things  ;"  (xxiii.  49  ;)  beholding  the 
innocent  victim  environed  by  his  enemies,  and  at 
length  "  shut  up"  in  the  sepulchre.     Bp.  Hornt. 

(48.)  It  hath  been  sometimes  thought,  that  these 
verses  imply  a  denial,  or  at  least  a  doubt,  of  the 
resurrection  from  the  dead ;  whereas  they  contain, 
in  reality,  the  most  powerful  plea  that  Christ  him- 
self, in  his  prayers  to  the  Father,  could  urge  for  it ; 
namely,  that  otherwise  man  would  be  derived  of 
his  salvation,  and  God  of  the  glory  thence  accruing. 
"  Wilt  thou  shew  wonders  to  the  dead,"  while  they 
continue  in  that  state  ;  or  if  thou  shouldest,  will  they 
be  sensible  of  those  wonders,  and  make  thee  due 
returns  of  thankfulness  ?  "  Shall  the  dead  rise  up" 
m  the  congregation,  "  and  praise  thee  ?"  Must 
tney  not  live  again  to  do  that  ?  "  Shall  thy  loving 
kindness"  to  the  sons  of  Adam,  in  me  their  Re- 
deemer, "  be  declared,"  shall  the  gospel  be  preach- 
ed, "in  the  grave?"  "or  thy  faithfulness,"  in 
accomplishing  the  promises  concerning  this  loving 


youth  up,  thy  terrors  have  I  suffered  with  a 
troubled  mind. 

16  Thy  wrathful  displeasure  goeth  over 
me,  and  the  fear  of  thee  hath  undone  me, 

17  They  came  round  about  me  daily  like 
water,  and  compassed  me  together  on  every 
side. 

18  My  lovers  and  friends  hast  thou  put 
away  from  me,  (49.)  and  hid  mine  acquain- 
tance out  of  my  sight.  ^, 

EVENING  PRAYER.  [J . 

Psalm  89.  (50.)     Misericordias  Domini. 

MY  song  shall  be  a! way  of  the  loving- 
kindness  of  the  Lord  ;  with  my  mouth  will 
I  ever  be  showing  thy  truth,  from  one  gene- 
ration to  another. 

kindness,  shall  it  be  manifested  "  in  that  destruc- 
tion" wrought  by  death  upon  the  bodies  of  men  1 
'•'•  Shall  thy  wonders,"  the  wonders  of  light,  and 
life,  and  salvation,  "  be  known  in  the  dark"  tomb  ? 
"and  thy  righteousness,"  which  characterizes  all 
thy  dispensations,  shall  it  be  proclaimed  "in  the 
land"  of  silence  and  "  forgetfulness  V  A  Chris- 
tian upon  the  bed  of  sickness,  may  undoubtedly 
plead  with  God,  in  this  manner,  for  a  longer  continu- 
ance of  life,  to  glorify  him  here  upon  earth.  But 
every  respite  of  that  kind  can  be  only  temporary. 
All  men,  sooner  or  later,  must  die  ;  and  then  they 
can  never  more  experience  the  mercies,  or  sing  the 
praises  of  God  unless  they  rise  again.  So  that  if 
the  argument  hold  in  one  case,  it  certainly  holdeth 
stronger  in  the  other.  Bp.  Hohne. 

(49.)  It  is  mentioned  again,  as  a  most  affecting 
circumstance  of  Christ's  passion,  that  he  was  en- 
tirely forsaken,  and  left  all  alone,  in  that  dreadful 
day.  The  bitter  cup  was  presented  filled  to  the 
brim,  and  he  drank  it  off  to  the  dregs.  No  man 
could  share  in  those  sufferings  by  which  all  other 
men  were  to  be  redeemed.  His  "  lovers  and 
friends,"  his  disciples  and  acquaintance,  "  were  put 
far  from  him  ;"  they  all"  forsook  him,  and  fled,"  to 
hide  themselves  from  the  fury  of  the  Jews,  "  in 
darkness,"  in  dark,  that  is,  secret  places.  Thus  it 
is  written  in  the  Psalms,  and  thus  in  the  Gospels  it  is 
recorded  to  have  happened.  Oftentimes,  O  blessed 
Jesus,  do  we  forsake  thee  ;  but  do  not  thou  forsake 
us,  or  take  thy  holy  Spirit  from  us.    Bp.  Horne. 

(50.)  This  Psalm  is  appointed  by  the  Church  to 
be  read  on  Christmas-day.  It  celebrates,  ver.  1 — 
4,  the  mercies  of  God  in  Christ,  promised  to  David  ; 
5 — 14,  th^  almighty  power  of  Jehovah,  manifested 
in  his  works  and  dispensatiocs ;  15,  his  justice, 
mercy,  and  truth  ;  16—19,  the  happiness  and  secu- 
rity of  his  people ;  20 — 36,  his  covenant  made  with 
David,   as  the  representative  of    Messiah,  who 


Day  17. 


THE  PSALTER. 


627 


/ 


2  For  I  have  said,  Mercy  shall  be  set  up 
for  ever ;  thy  truth  shall  thou  stablish  in  the 
heavens. 

3  I  have  made  a  covenant  with  my 
chosen  ;  I  have  sworn  unto  David  my  ser- 
vant :  (51.) 

4  Thy  seed  will  f  stablish  for  ever,  and 
set  up  thy  throne  from  one  generation  to 
another. 

5  O  Lord,  the  very  heavens  shall  praise 
thy  wondrous  works  ;  (52.)  and  thy  truth 
in  the  congregation  of  the  saints. 

6  For  who  is  he  among;  the  clouds,  that 
shall  be  compared  unto  the  Lord  ? 

7  And  what  is  he  among  the  gods,  that 
shall  belike  nnto  the  Lord? 

8  God  is  very  greatly  to  be  feared  in  the 
council  of  the  saints,  and  to  be  had  in  re- 
verence of  all  them  that  are  round  about 
him. 

should  come  of  his  seed ;  37 — 44,  the  Church 
lainenteth  her  distressful  state,  at  the  time  when 
this  Psalm  Avas  penned ;  45—50,  she  prayeth  for 
the  accomplishment  of  the  promise  ;  and  in  the 
mean  time,  50,  blesseth  Jehovah.       Bp.  Horne. 

(51.)  The  two  former  verses  set  forth  a  profes- 
sion of  faith  in  God's  mercy  ;  these  two  assign  the 
ground  of  such  faith  ;  namely,  the  covenant  which 
God  is  here  introduced  as  declaring  that  he  had 
made  with  David,  and  which  he  did  make  with 
him  by  the  prophet  Nathan :  2  Sam.  vii.  12,  &c. 
The  convenant  relates  to  David's  "  seed,"  and  to 
the  "  establishment  of  his  throne"  in  that  seed  ; 
literally,  in  Solomon  for  a  time ;  spiritually,  in 
Christ  forever :  "  When  thy  days  shall  be  fulfilled, 
and  thou  shalt  sleep  with  ihy  fathers,  I  will  set  up 
thy  seed  after  thee,  which  shall  proceed  out  of  thy 
bowels,  and  I  will  establish  his  kingdom.  He 
shall  build  an  house  for  my  name,  and  I  will  estab- 
lish the  throne  of  his  kingdom  forever.  I  will  be 
his  father,  and  he  shall  be  my  son."  These  last 
words  are  cited  by  the  apostle,  (Heb.  i.  5,)  as 
spoken  of  Christ,  to  evince  his  superiority  over  the 
angels.  Yet,  that  the  whole  passage  does,  in  the 
letter,  relate  to  Solomon,  can  admit  of  no  doubt, 
he  being  the  "  seed"  and  immediate  successor  of 
David,  and  the  person  appointed  to  "  build  an  house 
for  God's  name."  Here  then  we  have  an  incon- 
testible  proof,  that  the  covenant  with  David  had 
Messiah  for  its  object:  that  Solomon  was  a  figure 
of  him  ;  and  that  the  Scripture  hath  sometimes  a 
double  sense.  It  is  moreover  to  be  observed,  that 
the  covenants  made  with  Abraham,  David,  &C' 
all  had  their  original  and  foundation  in  the  covenant 
made  with  Messiah,  who  was  the  true  Father  of 
the  faithful,  the  beloved  and  chosen  of  God ;  the 
great  Prophet,  Priest,  and  King ;  the  only  person 


9  0  Lord  God  of  hosts,  who  is  like  unto 
thee?  thy  truth,  most  mighty  Lord,  is  on 
every  side. 

10  Thou  rulest  the  raging  of  the  sea ; 
thou  stillest  the  waves  thereof  when  thev 
arise. 

11  Thou  hast  subdued  Egypt,  (53.)  and 
destroyed  it ;  thou  hast  scattered  thine  ene- 
mies abroad  with  thy  mighty  arm. 

12  The  heavens  are  thine,  the  earth  also 
is  thine  ;  thou  hast  laid  the  foundation  of 
the  round  world,  and  all  that  therein  is. 

13  Thou  hast  made  the  north  and  the 
south  ;  Tabor  and  Hermon  shall  rejoice  in 
thy  name. 

14  Thou  hast  a  mighty  arm ;  strong  is 
thy  hand,  and  high  is  thy  right  hand. 

15  Righteousness  and  equity  (54.)  are 
the  habitation  of  thy  seat ;  mercy  and  truth 
shall  go  before  thy  face. 

qualified  to  be  a  sponsor,  and  to  engage  in  a  cove- 
nant with  the  Father  for  mankind.  His  sufferings 
were  the  price  of  our  redemption  :  and  because  he 
suffered  in  the  flesh,  as  "  the  Son  of  David,"  there- 
fore is  he  "  established  forever,  and  his  throne 
built  up  to  all  generations."  Remarkable  are  the 
words  of  the  angel  to  Mary  :  "  The  Lord  God  shall 
give  unto  him  the  throne  of  his  father  David ;  and 
he  shall  reign  over  the  house  of  Jacob  for  ever,  and 
of  his  kingdom  there  shall  be  no  end,"    Luke  i.  32* 

Bp.  Horne. 

f  52.)  Did  not  "  the  heavens  praise  the  wonders 
of  Jehovah,"  when  a  choir  of  angels  descended 
from  above,  to  sing  an  anthem,  at  the  birth  of 
Christ?  And  how  must  the  celestial  courts  have 
resounded-  with  the  hallelujahs  of  those  blessed 
spirits,  when  they  again  received  their  King  re- 
turning in  triumph  from  the  conquest  of  his  ene- 
mies ?  Nor  do  "  the  saints"  omit  to  celebrate 
God's  '•  faithfulness  in  the  congregation"  upon 
earth,  while  "  with  angels  and  archangels,  and  all 
the  company  of  heaven,  ihey  laud  and  magnify  his 
glorious  name,  evermore  praising  him,  and  saying, 
Holy,  holy,  holy,  Lord  God  of  hosts,  heaven  and 
earth  are  full  of  thy  glory.  Glory  be  to  thee,  O 
Lord  most  high."  Bp.  Horne. 

(53.)  The  dtstfHction  of  Pharaoh  and  the 
Egpytians  is  hire  mentioned  as  another  instance 
of  God's  mighty  power.  And  it  is  probable,  that 
the  foregoing  verse  was  intended  to  allude  more 
particularly  to  that  miraculous  exertion  of  God's 
sovereignty  over  the  waters,  the  division  of  the 
Red  sea,  which  happened  at  the  same  time  ;  as 
these  two  events  are  generally  spoken  of  together. 
See  Isaiah  li.  9,  10.  The  same  power,  which  ef- 
fected all  this,  hath  since,  in  Christ  Jesus,  over- 
come the  world,  destroyed  the  works  of  the  devil. 


628 


THE  PSALTER. 


Day  17. 


16  Blessed  is  the  people,  O  Lord,  that 
can  rejoice  in  thee  ;  they  shall  walk  in  the 
light  of  ihy  countenance, 

17  Their  delight  shall  be  daily  in  thy 
name  ;  and  in  thy  righteousness  shall  they 
make  their  boast. 

18  For  thou  art  the  glory  of  their 
strengtii,  and  in  thy  loving-kindness  thou 
shalt  lift  up  our  horns  : 

19  For  the  Lord  is  our  defence  ;  the 
holy  One  of  Israel  is  our  King. 

20  Thou  spakest  sometime  in  visions 
(55.)  unto  thy  saints,  and  saidst,  I  have  laid 
help  upon  one  tliat  is  mighty,  I  have  exalt- 
ed one  chosen  out  of  the  people. 

21  I  have  found  David  my  servant ; 
(56.)  with  my  holy  oil  have  I  anointed 
him. 

22  My  hand  shall  hold  him  fast,  and  my 
arm  shall  strengthen  him. 

23  The  enemy  shall  not  he  able  to  do 
him  violence ;  the  son  of  wickedness  shall 
not  hurt  him. 

24  I  will  smite  down  his  foes  before  his 
face,  and  plague  them  that  hate  him. 

and  ransomed  mankind  from   the  depths  of  the 
grave.  Bp.  Horne. 

(54.)  Although  the  power  of  God  be  infinite,  yet 
it  is  never  exerted,  but  under  the  direction  of  his 
other  attributes.  When  he  goeth,  as  a  judge,  to 
his  tribunal,  "  mercy  and  truth  go  before  his  face;" 
they  are  represented  as  prpceding  him,  to  give  no- 
tice of  his  advent,  and  to  prepare  his  way.  "  All 
the  ways,"  or  dispensations  "of  the  Lord."  as  it  is 
elsewhere  observed,  "  are  mercy  and  truth  ;"  (Psal. 
XXV.  10;)  they  are  the  substance  of  all  his  revela- 
tions, which  either  promise  salvation,  or  relate  the 
performance  of  such  promises.  By  these  is  man 
warned  and  prepared  for  "judgment ;"  which  is  to 
be  the  last  and  finishing  scene.  And  when  the 
great  Judge  of  all  the  earth  shall  from  his  throne 
pronounce  the  irreversible  sentence,  not  a  creature 
then  present  shall  be  able  to  accuse  that  sentence 
of  injustice.  Bp.  Horne. 

(55.)  The  covenant  made  with  David  was  men- 
tioned in  general  terms  above,  at  verses  3,  4.  But 
a  more  particular  account  is  now  given  of  God's 
dispensations  relative  to  the  son  of  Jesse,  and  his 
posterity.  Bp.  Horne. 

This,  and  what  follows,  had  a  most  eminent 
completion  in  the  spiritual  kingdom  of  the  Messiah, 
the  eternal  Son  of  God,  who  should  be  born^  of 
the  seed  and  lineage  of  David.     Dr.  Hammonk. 

(56.)  David  was  the  servant  of  God ;  he  was, 
by  the  prophet  Samuel,  anointed  with  oil ;  he  was 
strengthened  and  established  in  his  kingdom,  by 
the  hand  and  arm  of  Jehovah.     But  never  let 


25  My  truth  also  and  my  mercy  shall  be 
with  him  ;  and  in  my  name  shall  his  horn 
be  exalted, 

26  I  will  set  his  dominion  also  in  the  sea. 
and  his  right  hand  in  the  floods.  (57.) 

27  He  shall  call  me,  Thou  art  my  Fa- 
ther, my  God,  and  my  strong  salvation. 

28  And  I  will  make  him  my  first-born, 
higher  than  the  kings  of  the  earth. 

29  My  mercy  will  I  keep  for  him  for 
evermore,  and  my  covenant  shall  stand  fast 
with  him.  (58.) 

30  His  seed  also  will  I  make  to  endure 
for  ever,  and  his  throne  as  the  days  of  hea- 
ven. 

31  But  if  his  children  forsake  my  law, 
(59.)  and  walk  not  in  my  judgments; 

32  If  they  break  my  statutes,  and  keep 
not  my  commandments ;  I  will  visit  their 
offences  with  the  rod,  and  their  sin  with 
scourges. 

33  Nevertheless,  my  loving-kindness  will 
I  not  utterly  take  from  him,  nor  suffer  my 
truth  to  fail, 

34  My  covenant  will   1  not  break,  nor 

Christians  fail,  in  this  eminently  figurative  charac- 
ter, to  contemplate  that  true  David,  (for  so  He  is 
called,  Ezekiel  xxxiv.  25;)  the  beloved  Son  of 
God  ;  "the  servant  and  elect  of  Jehovah,  in  whom 
his  soul  delighted,  and  on  whom  he  put  his  Spir- 
it;" (Isa.  xlii.  1):  whom  he  "anomted  with  his 
holy  oil,  with  the  oil  of  gladness,  with  the  Holy 
Ghost  and  with  power;"  (Ps.  xlv.  7  ;  Acts  x.  38  ;) 
whom  he  strengthened,  and  established  in  his  spir- 
itual kingdom,  with  his  hand  and  arm,  and  the 
might  of  his  omnipotence.  Bp.  Horne. 

(57.)  The  dominions  of  David  and  his  son  Solo- 
mon extended  from  the  Mediterranean  "  sea,"  to 
the  "  rivers"  Euphrates,  &c. ;  the  empire  of  Christ 
is  universal  over  Jew^s  and  Gentiles,  throughout  all 
the  earth.  Bp.  Horne. 

(58.)  God  kept  his  mercy  and  covenant  with 
David,  by  preserving  the  line  of  his  posterity,  until 
his  great  antitype,  Messiah,  the  subject  of  all  the 
promises,  came,  by  whom  the  kingdom  was  estab- 
lished for  ever,  being  changed  into  a  spiritual  one, 
which  is  to  be  transferred  from  earth  to  heaven, 
and  rendered  coeval  with  those  eternal  mansions  of 
the  blessed.  Bp.  Horne. 

(59.)  The  posterity  of  David  were  to  enjoy 
God's  favour,  or  be  deprived  of  it,  as  they  proved 
obedient  or  disobedient  to  his  "law;"  as  they  exe- 
cuted or  perverted  its  civil  "judgments;"  as  they 
observed  or  neglected  its  ceremonial  "  statutes,"  or 
religious  institutions ;  as  they  kept  or  broke  its 
"  commandments,"  or  moral  precepts.  When  they 
became  rebellious,  idolatrous,   and   profligate,  the 


Day  17. 


THE  PSALTER. 


629 


alter  the  thing  that  is  gone  out  of  my  lips  :  I 
have  sworn  once  by  my  holiness,  that  I  will 
not  fail  David. 

35  His  seed  shall  endure  for  ever,  and 
his  seat  is  like  as  the  sun  before  me. 

36  He  shall  stand  fast  for  evermore  as 
the  moon,  and  as  the  faithful  witness  in 
heaven. 

37  But  thou  hast  abhorred  and  forsaken 
thine  anointed,  (60.)  and  art  displeased  at 
him. 

3S  Thou  hast  broken  the  covenant  of 
thy  servant,  and  cast  his  crown  to  the 
ground. 

39  Thou  hast  overthrown  all  his  hedges, 
and  broken  down  his  strong  holds. 

40  All  they  that  go  by  spoil  him,  and  he 
is  become  a  reproach  to  his  neighbours. 

41  Thou  hast  set  up  the  riy^ht  hand  of 
his  enemies,  and  made  all  his  adversaries  to 
rejoice, 

42  Thou  hast  taken  away  the  edge  of 
his  sword,  and  givest  him  not  victory  in  the 
battle. 

rod  was  lifted  up,  and  due  chastisement  inflicted, 
sometimes  by  the  immediate  hand  of  heaven,  some- 
times by  the  instrumentality  of  their  heathen  ad- 
versaries ;  famine  and  pestilence,  war  and  captivi- 
ty, were  at  different  times  employed  to  reclaim 
backsliding  Israel.  But  still,  the  "covenant"  of 
God  in  Christ  stood  sure ;  the  Jewish  nation  was 
preserved  through  all  changes  and  revolutions, 
"until  the  Seed  came  to  whom  the  promise  was 
made;"  nor  was  Jerusalem  destroyed,  before  the 
new  and  spiritual  kingdom  of  Messiah  was  set  up 
in  the  earth.  Christian  communities,  and  the  in- 
dividuals that  compose  them,  are  in  like  manner 
corrected  and  punished  for  their  ofl'ences. 

"  Nevertheless,  God's  loving  kindness  will  he 
not  utterly  take  from  us,  nor  suffer  his  faithfulness 
to  fail.  His  covenant  will  he  not  break,  nor  alter 
the  thing  that  is  gone  out  of  his  lips."  So,  "  I  am 
with  you  always,"  says  the  Redeemer,  "  even  to 
the  end  of  the  world ;  and  the  gates  of  hell  shall 
not  prevail  against  ray  Church."  Matt,  xxviii.  20; 
xvi.  13.  Nor  shall  the  world  be  destroyed,  until 
Christ  come  again,  and  his  glorious  kingdom  be 
rexdy  to  appear.  Bp.  Horne. 

(60.)  In  the  former  part  of  our  Psalm,  we  have 
seen  what  the  divine  promises  were,  which  had 
been  made  to  the  house  of  David.  By  the  latter 
part,  upon  which  we  are  entering,  it  appears,  that 
the  Psalm  was  written  at  a  time,  when  the  Church 
of  Israel  was  in  such  a  manner  oppressed  and  re- 
duced by  her  enemies  that  her  members  began  al- 
most to  despair  of  those  promises  receiving  their 
accomphshraent.    God  seemed  to  have  "cast  off" 


;? 


43  Thou  hast  put  out  his  glory,  and 
cast  his  throne  down  to  the  ground. 

44  The  days  of  his  youth  hast  thou 
shortened,  and  covered  him  with  dis- 
hoiiotir.  ^ 

45  Lord,  how  long  wilt  thou  hide  thy- 
self? forever?  and  shall  thy  wrath  burn 
like  fire  ? 

46  O  remember  how  short  my  tinde  is ; 
wherefore  hast  thou  made  all  men  for 
nauo^ht  ? 

47  What  man  is  he  that  liveth,  and  shall 
not  see  death  ?  and  shall  he  deliver  his  soul 
from  the  hand  ofjiell  ? 

48  Lord,  where  are  thy  old  loving  kind- 
nesses, which  thou  swarest  unto  David  in 
thy  truth  ? 

49  Remember,  Lord,  the  rebuke  (6L) 
that  thy  servants  have,  and  how  I  do  bear 
in  my  bosom  the  rebukes  of  many  people  ; 

50  Wherewith  thine  enemies  have  blas- 
phemed thee,  and  slandered  the  footsteps  of 
thine  anointed.    Praised   be  the  liOrd  for      , 
evermore.     Amen  and  Amen.  (62.)  >-V^ 

and  "abhorred"  his  "anointed"  and  "servant," 
that  is  David,  or  rather  the  prince  of  his  family, 
who  was  upon  the  throne  when  this  captivity  and 
desolation  happened;  the  "covenant"  seemed  to 
be  overturned  and  "  made  void,"  when  the 
"  crown"  of  Israel  was  defiled  in  the  dust. 

Bp.  Horne. 
(61.)  The  last  argument  urged  by  the  Church, 
in  her  expostulation  with  God  for  a  speedy  redemp- 
tion, is,  the  continual  reproach  to  which  she  was 
subject,  on  account  of  the  promise  being  delayed. 
The  "  mighty  people,"  or  heathen  nations,  who  held 
her  in  captivity,  and  were  witnesses  of  her  wretch- 
ed and  forlorn  estate,  ridiculed  her  pretensions  to 
perpetuity  of  empire  in  the  house  of  David;  they 
blasphemed  the  God,  who  was  said  to  have  made 
such  promises  ;  and  "  reproached  the  foot  steps," 
or  mocked  at  the  tardy  advent  of  his  Messiah,  who 
was  to  establish  in  Israel  his  everlasting  throne. 
All  these  cruel  taunts  and  insults  she  was  obliged 
to  "  bear  in  her  bosom,"  and  there  to  suppress  them 
in  silence,  having  nothing  to  answer  in  the  day  of 
her  calamity  and  seeming  destitution.  St.  Peter 
gives  us  a  like  account  of  the  state  of  the  Christian 
Church  in  the  latter  days;  he  exhorts  us  to  be 
"  mindful  of  the  words  which  were  spoken  before 
by  the  holy  prophets,  and  of  the  commandments  of 
the  apostles  of  the  Lord  and  Saviour,  because 
there  shall  come  in  the  last  days  scoffers,  walking 
after  their  own  lusts,  and  saying.  Where  is  the 
promise  of  his  coming  ?"  2  Pet.  iii.  4. 

Bp.  Horne. 
(62.)  But  whatever  be  at  any  time  our  distress, 


630 


THE  PSALTER. 


Day]S. 


The  Eighteenth  Day. 
MORNING  PRAYER. 

Psalm  90.  (63.)     Domine,  refugium. 

LORD,  thou  hast  been  our  refuge,  from 
one  generation  to  another. 

2  Before  the  mountains  were  brought 
forth,  or  ever  the  earth  and  the  world  were 
made,  thou  art  God  from  everlasting,  and 
world  without  end. 

3  Thou  turn  est  man  to  destructiori ; 
(64.)  again  thou  sayest,  Come  again,  ye  chil- 
dren of  men.  ^ 

4  For  a  thousand  years  (6.5.)  in  thy  sight 
are  but  as  yesterday  ;  seeing  that  is  past  as  a 
watch  in  the  night. 

5  As  soon  as  thou  scatterest  them,  they 
are  even  as  asleep,  and  fade  away  suddenly 
like  the  grass. 

6  In  the  morning  it  is  green,  and  grow- 
eth  up;  but  in  the  evening  it  is  cut  down, 
dried  up,  and  withered. 

either  as  a  community  or  as  individuals,  still  are 
we  to  believe,  still  to  hope,  still  to  bless  and  praise 
Jehovah,  whose  word  is  true,  whose  works  are 
faithful,  whose  chastisements  are  mercies,  and  all 
whose  promises  are,  in  Christ  Jesus,  yea,  and 
amen,  for  evermore.  Bp.  Horne. 

(63.)  This  Psalm  is  called,  in  its  title,  "A  pray- 
er of  Mosfcs,  the  man  of  God."  By  him  it  is  ima- 
gined to  have  been  composed  when  God  shortened 
the  days  of  the  murmuring  Israelites  in  the  wilder- 
ness. See  Numb.  xiv.  It  is,  however,  a  Psalm  of 
general  use,  and  is  made,  by  the  Church,  a  part  of 
her  funeral  service.  It  contnineth,  1,  2,  an  address 
to  the  eternal  and  unchangeable  God,  the  Saviour 
and  Preserver  of  his  people  ;  3 — 10,  a  most  affect- 
ing description  of  man's  mortal  and  transitory  state 
on  earth  since  the  fall ;  11,  a  complaint,  that  few 
meditate  in  such  a  manner  upon  death,  as  to  pre- 
pare themselves  for  it ;  12,  a  prayer  for  grace  so  to 
do;  13 — 17,  and  for  the  mercies  of  redemption. 

Bp.  Horne. 

(64.)  Death  was  the  penalty  inflicted  on  man  ("or 
sin.  The  latter  part  of  the  verse  alludes  to  the  fa- 
tal sentence,  (Gen.  iii.  19;)  "'Dust  thou  art,  and 
unto  dust,  shall  thou  return."  Bp.  Horne. 

(65.)  The  connection  between  the  verse  pre- 
ceding, and  the  verse  now  before  us,  seems  to  be 
this.  God  sentenced  man  to  death.  It  is  true,  the 
execution  of  the  sentence  v-'as  at  first  deferred,  and 
the  term  of  human  life  suffered  to  extend  to  near  a 
thousand  years.  But  what  was  even  that,  what  is 
any  period  of  time,  or  time  itself,  if  compared  with 
the  duration  of'the  Eternal?  All  time  is  equal, 
when  it  is  past;  a  thousand  years,  when  gone,  are 


7  For  we  consume  away  in  thy  displea- 
sure, and  are  afraid  at  thy  wrath lul  indig- 
nation. (66.) 

8  Thou  hast  set  our  misdeeds  before  thee, 
and  our  secret  sins  in  the  light  of  thy  coun- 
tenance. 

9  For  when  thou  art  angry,  all  our  days 
are  gone  ;  we  bring  our  year.s  to  an  end,  as 
it  were  a  tale  that  is  told. 

10  The  days  of  our  age  are  threescore 
years  and  ten  ;  (67.)  and  though  men  be  so 
strong  that  they  come  to  fourscore  years,  yet 
is  their  strength  then  but  labour  and  sor- 
row ;  so  soon  passeth  it  away,  and  we  are 
gone. 

11  But  who  regardeth  the  power  of  thy 
wrath  1  for  even  thereafter  as  a  man  feareth, 
so  is  thy  displeasure. 

12  So  teach  us  to  number  our  days,  (68.) 
that  we  may  apply  our  hearts  unto  wis- 
dom. 

13  Turn  thee  again,  O  Lord,  at  the  last, 
and  be  gracious  unto  thy  servants. 

forgotten  as  yesterday  ;  and  the  longest  life  of 
man,  to  a  person  who  looks  back  upon  it,  may  ap- 
pear only  as  three  hours,  or  one  quarter  of  the 
night.  Bp.  Horne. 

It  seems  to  have  been  a  very  ancient  custom  to 
divide  the  night  into  four  portions,  of  three  hours 
each,  called  watches.  See  Luke  xii.  38.    Travell. 

(66.)  The  generations  of  men  are  troubled  and 
consumed  by  divers  diseases,  and  sundry  kinds  of 
death,  through  the  displeasure  of  God  ;  his  dis- 
pleasure is  occasioned  by  their  sins,  all  of  which  he 
seeth  and  punisheth.  If  Moses  wrote  this  Psalm, 
the  provocations  and  chastisements  of  Israel  are 
here  alluded  to.  But  the  case  of  the  Israelities  in 
the  wilderness  is  the  case  of  Christians  in  the 
world  ;  and  the  same  thing  is  true  both  in  them  and 
in  us.  Bp.  Horne. 

(67.)  This  again  might  be  primarily  si)oken  by 
Moses,  concerning  Israel.  The  generation  of  those 
who  came  out  of  Egypt,  from  twenty  years  old  and 
upwards,  fell  within  the  space  of  forty  years,  in  the 
wilderness  ;  (Numb.  xiv.  29;)  and  they  who  lived 
longest  experienced  only  labour  and  sorrow,  until 
they  were  cut  off,  like  grass,  and,  by  the  breath  of 
God's  displeasure,  blown  away  from  the  face  of  the 
earth.  Like  the  Israilites,  we  have  been  brought 
out  of  Egypt,  and  sojourn  in  the  wilderness;  like 
them  we  murmur,  and  oflfend  God  our  Saviour ;  like 
them  we  fall  and  perish.  To  the  age  of  seventy 
years  few  of  us  can  hope  to  attain  ;  labour  and  sor- 
row are  our  portion  in  the  world  ;  we  are  mowed 
down  as  this  years  grass  of  the  field  ;  we  fly  away, 
and  are  no  more  seen  in  the  land  of  the  living. 

Bp.  Hobne. 


Day  18. 


THE  PSALTER. 


631 


14  O  satisfy  ns  with  thy  mercy,  and  that 
soon  :  so  shall  we  rejoice,  and  be  glad  all  the 
days  of  our  hfe. 

15  Comfort  us  again  now  after  the  time 
that  thou  hast  plagued  us ;  and  for  the 
years  wherein  we  have  suffered  adversity. 

16  Show  thy  servants  thy  work,  and 
their  children  thy  g:lory. 

17  And  the  glorious  majesty  of  the  Lord 
our  God  be  upon  us  :  prosper  thou  the  woik 
of  our  hands  upon  us  ;  O  prosper  thou  our 
handy  work. 

V.  X       t>salm  91.  (69.)     Qui  habitat. 

f/J     WHOSO  dwelleth    under    the    defence 
.  (70.)  of  the   Most  High,  shall  abide  under 
the  shadow  of  the  Almighty. 

2  I  will  say  unto  the  Lord,  Thou  art  my 
hope,  and  my  strong  hold ;  my  God,  in  him 
will  I  trust. 

3  For  he  shall  deliver  thee  from  the  snare 
of  the  hunter,  and  from  the  noisome  pesti- 
lence. 

4  He  shall  defend  thee  under  his  wings, 
and  thou  shalt  be  safe  under  his  feathers  ; 
his  faithfulness  and  truth  shall  be  thy  shield 
and  buckler. 

5  Thou  shalt  not  be  afraid  for  any  ter- 
ror by  night,  nor  for  the  arrow  that  flieth 
by  day ; 

6  For  the  pestilence  that  walketh  in 
darkness,  nor  for  the  sickness  that  destroy- 
eth  in  the  noonday. 

(68.)  He,  who  "  nutnbereth  his  days,"  or  takeih 
a  right  account  of  the  shortness  of  this  present  life, 
compared  with  the  unnumbered  ages  of  that  eter- 
nity which  is  future,  will  soon  become  a  proficient 
in  the  school  of  true  wisdom.  He  will  learn  to 
give  the  preference  where  it  is  due ;  to  do  good, 
and  suffer  evil,  upon  earth,  expecting  the  reward 
of  both  in  heaven.  Make  us  wise,  blessed  Lord, 
but  wise  unto  salvation.  Bp.  Horne. 

(69.)  The  prophet,  1 — 10,  declareth  the  security 
of  the  righteous  man  under  the  care  and  protection 
of  heaven,  in  times  of  danger,  when,  11,  12,  a  guard 
of  angels  is  set  about  him.  13,  His  final  victory 
over  the  enemies  of  his  salvation  is  foretold  ;  and, 
14 — 16,  God  himself  is  introduced,  promising  him 
deliverance,  exaltation,  glory,  and  immortality. 
The  Psalm  is  addressed,  primarily,  to  Messiah. 
That  it  relateth  to  him,  Jews  and  Christians  are 
agreed  ;  and  the  devil,  (Matt.  iv.  6,)  cited  two 
verses  from  it,  as  universally  known  and  allowed  to 
have  been  spoken  of  him.  Bp.  Horne. 

(70.)  He,  that  puts  himself  under  the  protection 
of  the  Altnighty,  shall  be  sure  to  be  safely  preserv- 
ed under  the  shadow  of  his  wings.       Bp.  Hall. 


7  A  thousand  shall  fall  beside  thee,  (71.) 
and  ten  thousand  at  thy  right  hand;  but  it 
shall  not  come  nigh  thee. 

8  Yea,  with  thine  eyes  shalt  thou  behold, 
and  see  tlie  reward  of  the  ungodly.  (72.) 

9  For  thou,  Lord,  art  my  hope  ;  thou 
hast  set  thine  house  of  defence  very  high.  -y 

10  There  shall  no  evil  happen  unto  thee, 
neither  shall  any  plague  come  nigh  thy 
dwelling. 

1 1  For  he  shall  give  his  angels  charge 
over  thee,  (73.)  to  keep  thee  in  all  thy 
ways. 

12  They  shall  bear  thee  in  their  hands  ; 
that  thou  hurt  not  ihy  foot  against  a  stone. 

13  Thou  shalt  £[0  upon  the  lion  and  ad- 
der: the  young  lion  and  the  dragon  shalt 
thou  tread  under  thy  feet. 

14  Because  he  1  ath  set  his  love  upon 
me,  therefore  will  I  deliver  him  ;  (74.)  I  will 
set  him  up,  because  he  hath  known  my 
name. 

15  He  shall  call  upon  me,  and  I  will 
hear  him  ;   yea,  1  am 'with   him  in  trouble; 

I  will  deliver   him,  and   bring  him  to  hon-       >4^ 
our. 

16  With  long  life  will  I  satisfy  him,  and       ■/ 
show  him  my  salvation. 

Psalm  92.  (75.)     Bomun  est  conjiteri. 

IT  is  a  good  thing  to  trive  thanks  unto 
the  Lord,  and  to  sing  praises  unto  thy  name, 
O  Most  Highest. 

(71.)  This  and  such  Hke  promises  are  not  to  be 
understood  absolutely  and  universally,  as  if  no  good 
man  could  be  cut  off  by  the  plague  or  other  com- 
mon calamities  ;  but  with  due  limitations  and  con- 
ditions ;  either  on  man's  part,  as,  if  there  be  a  de- 
fect in  his  faith  or  obedience:  or  on  God's  part, 
when  God  sees  that  death  is  more  for  his  good 
than  life  ;  as  it  apparently  is,  when  righteous  men 
are  taken  away  from  the  evil  to  come.  Is.  Ivii.  1. 
In  which  case,  though  God  doth  not  give  the  thing 
promised,  yet  he  giveth  a  far  greater  mercy  instead 
of  it,  and  so  fulfils  his  promise  in  the  best  sense  and 
to  the  greatest  advantage.  Poole. 

(72.)  The  meaning  is,  that  the  righteous  person 
all  along  spoken  of,  himself  secure  from  the  judg- 
ments of  God,  should  in  safety  behold  the  destruc- 
tion wrought  by  them  upon  the  impenitent  and  in- 
corrigible sinners.  This  will  be  the  case  with  the 
Church,  as  well  as  her  glorious  Head,  at  the  last 
day.  Bp.  Horne. 

(73.)  Tbi3  passage  was  cited  by  the  devil,  who 
tempted  our  Lord  to  cast  himself  from  a  pinnacle 
of  the  temple,  upon  presumption  of  the  promise 
here  made,  that  angels  should  guard  and   support 


^ 


632 


THE  PSALTER. 


Day  18. 


2  To  tell  of  thy  lovino^-kindness  early  in 
moniincr,  and  of  thy  truth  in  the  night  season ; 

3  Upon  an  instrument  often  strings,  and 
upon  the  kite  ;  upon  a  loud  instrument,  and 
npon  the  harp  : 

4  For  thou,  Lord,  hast  made  me  glad 
through  tliy  works  ;  and  I  will  rejoice  in 
giving  praise  for  the  operations  of  thy 
hands. 

5  O  Lord,  how  glorious  are  thy  works  ; 
thy  thoughts  are  very  deep. 

6  An  unwise  man  doth  not  well  consider 
this,  and  a  fool  doth  not  understand  it. 

7  When  the  uuirodly  are  green  as  the 
grass,  and  when  all  workers  of  wickedness 
do  flourish,  then  shall  they  be  destroyed  for 
ever ;  but  thou,  Lord,  art  the  Most  Highest 
for  evermore. 

8  For  lo,  thine  enemies,  (76.)  O  Lord,]o, 
thine  enemies  shall  perish ;  and  all  the 
workers  of  wickedness  shall  be  destroyed. 

9  But  mine  horn  shall  be  exalted  like  the 
horn  of  an  unicorn  ;  for  I  am  anointed  with 
fresh  oil. 

him  in  all  clangers.  But  Christ,  in  his  answer,  at 
once  detecteth  and  exposeth  the  sophistry  of  the 
grand  deceiver,  by  shewing,  that  the  pronaise  be- 
longed only  to  those  who  fell  unavoidably  into  dan- 
ger, in  the  couise  of  duty ;  such  might  hope  for 
the  help  and  protection  of  heaven  ;  but  that  he  who 
should  wantonly  and  absurdly  throw  himelf  into 
peril,  merely  to  try  whether  Povidence  would  bring 
him  out  of  it,  must  expect  to  perish  for  his  pains. 
"Jesus  saith  unto  him.  It  is  written  again,  Thou 
Bhalt  not  tempt  the  Lord  thy  God."     Matt.  iv.  7. 

Bp.  Horne. 

(74.)  In  the  former  part  of  our  Psalm,  the  pro- 
phet had  spoken  in  his  own  person  ;  here  God 
himself  is  plainly  introduced  as  the  speaker.  And, 
O  how  sweet,  how  delightful  and  comfortable,  are 
his  words,  addressed  eminently  to  his  beloved  Son 
Messiah  ;  and  in  him  to  all  of  us,  his  adopted  child- 
ren, and  the  heirs  of  eternal  life  ;  to  all  who  love 
God,  and  have  "known  his  name  !"  To  such  are 
promised,  an  answer  to  their  prayers  ;  the  presence 
of  their  heavenly  Father  with  them;  in  the  day  of 
trouble,  protection  and  deliverance;  and  honour, 
and  glory,  and  immortality.  Bp.  Horne. 

(75.)  The  title  of  this  psalm  is,  "A  Psalm,  or 
Song,  for  the  Sabbath-day."  It  teacheth,  1—5,  the 
duty,  time  and  manner,  of  giving  thanks  for  the 
•works  and  dispensations  of  God.  Thoughtless 
mrn  are  admonished,  6,  to  reflect  upon  the  final 
issue  of  all  these  dispensations  ;  namely,  7,  8,  the 
utter  perdition  of  the  ungodly,  and,  9—13.  the  ex- 
altation of  the  Church  in  Christ  Jesus,  14,  to  tl!e 
praise  and  glory  of  God  most  high.   Bp.  Horne. 


/» 


10  Mine  eye  also  shall  see  his  lust  of 
mine  enemies,  and  mine  ear  shall  hear  his 
desire  of  the  wicked  that  arise  up  against  me. 

11  The  righteous  shall  flourish  like  s 
palm-tree,  (77.)  and  shall  spread  abroad  lika 
a  cedar  in  Libanus. 

12  Such  as  are  planted  in  the  house  ot 
the  Lord,  shall  flourish  in  the  courts  of  the 
house  of  our  God. 

13  They  also  shall  bring  forth  more  fruit 
in  their  age,  (78.)  and  shall  be  fat  and  well 
liking  ; 

14  That  they  may  show  how  true  the 
Lord  my  strength  is,  and  that  there  is  no 
unrighteousness  in  him. 


J> 


EVENING  PRAYER. 

Psalm  93.  (79.)     Dominus  rcgnavit. 

THE  Lord  is  king,  (80.)  and  hath  put 
on  glorious  apparel;  the  Lord  liath  put  on  his 
apparel,  and  girded  himself  with  strength, 

2  He  hath  made  the  round  world  so  sure, 
that  it  cannot  be  moved. 

The  Psalm  was  intended,  not  so  much  to  com- 
memorate the  creation,  and  sabbath  following  that ; 
as  to  foretel  that  rest  from  persecutions,  which  God 
had  promised  to  give  his  Church  under  the  Mes- 
siah. Dr.  Hammond. 

(76.)  The  "  workers  of  iniquity"  are  the  enemies 
of  "Jehovah,"  and  will  be  "scattered"  by  the 
breath  of  his  displeasure,  as  grass,  after  it  is  cut 
down,  dried  up,  and  withered,  is  driven  ax».fiy  by 
the  whirlwinds  of  heaven.  "But  my  horn,"  saiih 
the  Psalmist,  (it  is  likely  in  the  person  of  Messiah,) 
"  my  horn,"  that  is,  the  strength  and  power  of  my 
kingdom,  "  shalt  thou  exalt  like  the  horn  of  the 
unicorn,"  like  the  power  of  the  strongest  creatures, 
to  which  that  of  states  and  empires  is  often  com- 
pared ;  "  I  shall  be"  or  "  I  am  anointed  with  fresh 
oil;"  I  am  appointed  and  consecrated  king  by  the 
holy  unction.  Christians  have  "  an  unction  from 
the  Holy  One,"  by  which  they  are  enabled  to  sub- 
due their  spiritual  enemies  ;  they  reign  over  their 
passions  and  affections ;  they  are  exalted  in  the 
Redeemer;  they  are  "made  unto  their  God  kings 
and  priests."     1  John  ii.  20.  Rev.  v.  10. 

Bp.  Horne. 

(77.)  The  momentary  prosperity  of  the  wicked 
was  compared  above  to  the  transient  verdure  of 
"grass."  The  durable  felicity  of  the  righteous  is 
here  likened  to  the  lasting  strength  and  beauty  of 
"palms"  and  "cedars."  Bp.  Horne, 

(78.)  Happy  the  man,  whose  goodness  is  always 
progressive,  and  whose  virtues  increase  with  his 
years;  who  loseth  not,  in  multiplicity  df  worldlv 
cares   or  pleasures,  the   holy  fervours  of'  his  first 


/ 


Day  18. 


THE  PSALTER. 


633 


3  Ever  since  the  world  bes^an,  liath  thy 
seat  been  prepared  ;  thoii  art  from  ever- 
lastino-. 

4  The  floods  are  risen,  (81.)  O  Lord,  the 
floods  have  hft  up  their  voice ;  the  floods  lift 
up  their  waves, 

5  The  waves  of  the  sea  are  mighty,  and 
rage  horribly  ;  but  yet  the  Lord,  who  dwell- 
eth  on  high,  is  mightier. 

6  Thy  testimonies,  O  Lord,  are  very 
sure :  holiness  becometh  thine  house  for 
ever. 

f  \  Psalm  94.  (82.)     Deus  ultionum. 

O  LORD  God,  to  whom  vengeance  be- 
longelh,  (83.)  thou, God,  to  whomvengeance 
belongeth,  show  thyself. 

2  Arise,  thou  Judge  of  the  world,  and  re- 
ward the  proud  after  their  deserving. 

3  Lord,  how  longshall  the  ungodly,  how 
long  shall  the  ungodly  triumph  ? 

4  How  long  shall  all  wicked  doers  speak 
so  disdainfully,  and  make  such  proud 
boasting? 

love,  bul  goeth  on  burning  and  shining  more  and 

,        more,  to  the  end  of  his  days.  Bp.  Horne. 

t  -ff'      (79.)  The  Jews  acknowledge,  that  the  kingdom 

/•of  Messiah  is  prophesied  of  in  this  Psalm,  and  in 

2:       all  those  which  follow,  to  the  hundreth.     1,  2,  3, 

The   Church  celebrates  the  majesty,   power,  and 

glory,  of  the  eternal  king;  4,  describes  the  danger 

she  is  often    in  from  persecutions,  &c  ;     but,  5, 

strengtheneth  herself  in  God  her  Saviour,  whose 

house,  6,  ought  to  be,  like  himself,  full  of  truth  and 

holiness.  Bp.  Horne. 

(80.)  From  the  beginning,  God,  as  Creator,  was 
sovereign  Lord  of  the  universe.  He  was  also  for- 
merly, in  a  more  especial  manner,  King  of  Israel. 
But  since  that  time,  a  new  and  spiritual  kingdom 
hath  been  erected  by  Jesus  Christ,  as  Redeemer, 
whom  the  Church  now  celebrates,  and  whose 
praises  she  sings  continually.  Risen  from  the  dead, 
and  ascended  into  heaven,  the  Lord  Jesus  reigneth, 
and  shall  reign,  "  till  he  hath  put  all  enemies  under 
his  feet :"  1  Cor.  xv.  25.  By  the  glorification  of 
his  human  nature,  he  is  "clothed  with  majesty  : 
All  power  is  given  unto  him  in  heaven  and  in 
earth;"  (Matt,  xxviii.  18;)  so  that  he  is  "girded 
with  strength  :"  and  through  that  strength,  he  hath 
"  established"  the  new  "  world,"  that  is  to  say,  his 
church,  that  it  "  cannot  be  moved,"  or  subverted, 
by  all  the  powers  of  earth  and  hell.    Bp.  Horne. 

(81.)  By  "the  floods"  are  meant  the  enemies  of 
God's  kingdom,  who  are  often  compared  to  floods 
for  their  numbers,  force,  rage.  &c.  See  Isa.  viii. 
7,  8 ;  xviii.  12, 13  ;  Jer.  xlvi.  7.  8.  PooU.  In  par- 
ticular are  meant  the  devil  and  wicked  men,  who 
80 


5  They  smite  down  thy  people,  0  Lord, 
and  trouble  thine  heritage. 

6  They  murder  the  widow  and  the  stran- 
ger, and  put  the  fatherless  to  death. 

7  And  yet  they  say,  Tush,  the  Lord  shall 
not  .<5ee,  neither  shall  the  God  of  Jacob  re- 
gard it. 

8  Take  heed,  ye  unwise  among  the 
people:  O  ye  fools,  when  will  ye  under- 
stand? 

9  He  that  planted  the  ear,  shall  he  not 
hear  ?  or  he  that  made  the  eye,  shall  he  not 
see? 

10  Or  he  that  nurtureth  the  heathen,  it  is 
he  that  teacheth  man  knowledge  ;  shall  not 
he  punish  ? 

11  The  Lord  knoweth  the  thoughts  of 
man,  that  they  are  but  vain. 

12  Blessed  is  the  man  (84.)  whom  thou 
chastenest,  0  Lord,  and  teachest  him  in  thy 
law  ; 

13  That  thou  mayest  give  him  patience 
in  time  of  adversity,  until  the  pit  be  digged 
up  for  the  ungodly. 

stood  out  against,  rejected,  and  crucified  the  Mes- 
siah, whose  spiritual  kingdom  is  emblematichlly 
represented  throughout  the  Psalm,  as  the  Jews  have 
resolved.  Dr.  Hammond. 

(82.)  The  Psalmist,  complaining  of  corrupt  and 
troublous  times  in  the  person  of  the  Church,  1  —  4, 
prayeth  for  the  downfall  of  prosperous  wickedness ; 
5,  6,  he  describeth  the  cruelty,  and,  7 — 1 1,  reproveth 
the  atheistical  folly  of  those  who  prosecute  God's 
people  ;  12,  13,  he  extolleth  the  blessedness  of  the 
persecuted,  if  they  are  endued  with  faith  and  pa- 
tience, inasmuch  as,  14,  15,  the  divine  promise  and 
their  future  reward  are  certain ;  he,  therefore, 
16 — 19.  throweth  himself  wholly  upon  God,  whose 
mercies  never  fail,  who,  20,  21,  cannot  be  on  the 
side  of  iniquity,  but,  22,  23,  will  preserve  saints, 
and  destroy  their  enemies.  Bp.  Horne. 

(83.)  The  Church,  however  unjustly  oppressed 
and  afflicted,  remembereth  lliat "  vengeance  belong- 
eth" not  to  her,  had  she  the  power  to  inflict  it,  but 
"to  God"  only,  who  hath  said,  "Vengeance  is 
mine,  I  will  repay  :"  Rom.  xii.  19.  To  him,  there- 
fore, she  maketh  her  supplication,  that  he  would 
manifest  his  glory  in  her  salvation  ;  that  he  would 
ascend  the  tribunal,  "as  judge  of  the  earth,"  try 
her  cause,  and  avenge  her  of  her  insolent  and  cruel 
persecutors.  Bp.  Horne. 

(84.)  Since,  therefore,  the  schemes  of  the  ad- 
rersary  are  vain,  and  the  counsel  of  Jehovah  shall 
infallibly  stand,  happy  i»  the  man  who,  having 
learned,  from  the  Scriptures  of  truth,  the  lessons  of 
faith  and  patience,  enjoys  tranquillity  of  mind  in 
time  of  trouble,  while  destruction  is  preparing  for 


634 


THE  PSALTER. 


Day  19. 


14  For  the  Lord  will  not  fail  his  people  ; 
neither  will  he  forsake  his  inheritance  ; 

15  Until  righteousness  turn  again  unto 
judgment;  all  sucli  as  are  true  in  heart 
follow  it. 

16  Who  will  rise  up  with  me  against  the 
wicked  ?  (85.)  or  who  will  take  my  part 
against  the  evil-doers  ? 

17  If  the  Lord  had  not  helped  me,  it  had 
not  failed,  but  my  soul  had  been  put  to 
silence. 

18  But  when  I  said,  My  foot  hath  slip- 
ped ;  thy  mercy,  O  Lord,  held  me  up. 

16  In  the  multitude  of  the  sorrows  that  I 
had  in  my  heart,  thy  comforts  have  refresh- 
ed luy  soul. 

20  Wilt  thou  have  any  thing  to  do  with 
the  stool  of  wickedness,  which  imagineth 
mischief  as  a  law  ? 

21  They  gather  them  together  against  the 
soul  of  the  righteous,  and  condemn  the  in- 
nocent blood. 

22  But  the  Lord  is  my  refuge,  (86.)  and 
my  God  is  the  strength  of  my  confidence. 

23  He  shall  recompense  them  their  wick- 
edness, and  destroy  them  in  their  own 
malice  ;  yea,  the  Lord  our  God  shall  destroy 
them. 


The  Nineteenth  Day. 
MORNING  PRAYER. 

Psalm  95.  (87.)     Venite,  exultemus. 
O  COxME,  let  us  sing  unto  the  Lord  ;   let 

the  impenitent.  Then,  when  "  the  days  of  adver- 
sity "  are  over,  shall  pain  and  sorrow  take  a  final 
leave  of  the  righteous  to  go  and  dwell  with  the 
wicked,  to  eternal  ages.  The  former  shall  enter 
into  the  rest  and  joy  of  their  Lord  ;  the  latter,  in- 
to the  fire  prepared  originally  for  the  devil  and  his 
angels.  Bp.  Horne. 

(85.)  While  "  evil-doers"  are  permitted  to  pros- 
per, and  "  the  workers  of  iniquity  "  carry  on  their 
designs,  the  prophet  asks  in  the  person  of  the 
Church,  who  is  there  that  will  or  can  protect,  de- 
fend, and  deliver?  The  answer  is,  God  only  can 
do  it :  '•  Unless  the  Lord  had  been  my  help,  my 
soul  had  almost  dwelt  in  silence,"  or  I  had  almost 
been  in  the  state  of  death.  Bp.  Horne. 

(86.)  Jehovah  is  our  "  defence ;"  we  fear  not 
the  fiery  darts  of  the  enemy  ;  he  is  "  the  rock  of 
our  refuge ;"  we  bid  defiance  to  the  rage  and 
malice  of  earth  and  hell.  Armed  with  the  shield 
of  faith,  and  the  sword  of  the  Spirit,  we  rise  supe- 
rior to  every  effort  of  diabolical  malice  and  secular 
power ;  wailing,  in  patience  and  hope,  for  the  com- 


us  heartily  rejoice  in  the  strength  of  our  sal- 
vation. 

2  Let  us  come  before  his  presence  with 
thanksgiving  ;  and  show  ourselves  glad  in 
him  with  psalms.  (88.) 

3  For  the  Lord  is  a  great  God;  and  a 
great  Kinsf  above  all  gfods. 

4  In  his  hand  are  all  the  corners  of  the 
earth  ;  and  the  strength  of  the  hills  is  his 
also. 

5  The  sea  is  his,  and  he  made  it ;  and 
his  hands  prepared  the  dry  land. 

6  O  come,  let  us  worsliip,  and  fall  down, 
and  kneel  before  the  Lord  our  Maker; 
(89.) 

7  For  he  is  the  Lord  our  God  ;  and  we 
are  the  people  of  his  pasture,  and  the  sheep 
of  his  hand. 

8  To-day,  if  ye  will  hear  his  voice,  har- 
den not  your  hearts  as  in  the  provocation, 
(90.)  and  as  in  the  day  of  temptation  in  the 
wilderness ; 

9  When  your  fathers  tempted  me,  proved 
me,  and  saw  my  works. 

10  Forty  years  long  was  I  grieved  with 
this  generation,  and  said.  It  is  a  people  that 
do  err  in  their  hearts,  for  they  have  not 
known  my  ways : 

11  Unto  whom  Isware  in  my  wrath,  that 
they  should  not  enter  into  ray  rest. 

Psalm  96.  (91.)     Cantate  Domhio. 

O  SING  unto  the  Lord  a  new  song ; 
(92.)  sing  unto  the  Lord,  all  the  whole 
earth. 

2  Sing  unto  the    Lord,  and  praise  his 

ing  of  that  day,  when  he  who  hateth  unrighteous- 
ness, and  with  whom  the  throne  of  iniquity  can 
have  no  fellowship,  shall  visit  the  wickedness  of 
the  wicked  upon  them  ;  when  the  world  of  the  un- 
godly shall  share  the  fate  of  apostate  Jerusalem, 
and  the  righteous  shall  be  glorified  with  their  Lord 
and  Saviour.  Bp.  Hobne. 

(87.)  This  Psalm  hath  been  long  used  in  the 
Christian  Church,  as  a  proper  introduction  to  her 
holy  services.  It  containeth,  1,  2,  an  exhortation 
to  praise  Jehovah,  3,  for  his  greatness,  4,  5,  and 
for  his  works  of  creation  ;  6,  men  are  invited  to 
worship  him  as  their  Maker,  and,  7,  as  their  Pre- 
server; 8 — 11,  they  are  warned  against  tempting 
and  provoking  him,  by  the  example  of  the  Israel- 
ites in  the  wilderness.  The  author  of  the  Epistle' 
to  the  Hebrews  hath  taught  us  to  consider  the 
Psalm  as  an  address  to  believers  under  the  Gospel. 

Bp.  Horne. 

(88.)  The  "presence"  of  Jehovah  dwelt  for- 
merly between  the  cherubim,  in  a  tabernacle,  or 
temple,  made  with  hands,  whither  the  Isiaelites 


Bay  19. 


THE  PSALTER. 


635 


name  ,  be  telling  of  his  salvation  from  day 
to  day. 
,'  3  t)eclare  his  honour  unto  the  heathen, 

A      and  his  wonders  unto  all  people. 
I  4  For  the  Lord    is  great,  and    cannot 

worthily  be  praised ;  he  is  more  to  be  feared 
than  all  gods. 

.5  As  for  all  the  gods  of  the  heathen,  they 
are  but  idols  ;  but  it  is  the  Lord  that  made 
the  heavens. 

6  Glory  and    worship  are  before  him ; 

1  power  and  honour  are  in  his  sanctuary. 
7  Ascribe  unto  the  Lord,  O  ye  kindreds 
of  the  people,  ascribe  unto  the  Lord  worship 
and  power. 

8  Ascribe  unto  the  Lord  the  honour  due 
,     unto  his  name  ;   bring  presents,  and  come 
A     into  his  courts. 

'  were  to  resort,  until  God  became  manifest  in  tlie 
flesh.  After  that  time,  the  divine  presence  left  the 
synagogue, and  removed  into  the  Christian  Church; 
by  her  we  are  now  invited  to  "  come  before  that 
presence  with  thanksgiving,"  and,  while  we  "  make 
a  joyful  noise,"  by  chanting  these  divine  "  Psalms," 
to  imitate  in  some  measure,  the  heavenly  choirs, 
who  "  rest  not,"  from  their  blessed  employment  of 
praising  God,  "  day  or  night."  Rev.  iv.  8. 

Bp.  Horne. 
(89.)  As  in  the  beginning  of  the  Psalm  we  were 
called  upon  to  "praise"  Jehovah,  so  here  we  are 
invited  to  humble  ourselves  before  him  in  "  pray- 
er." From  him  we  had  our  being  ;  him,  therefore, 
we  are  to  supplicate  for  every  other  blessing,  both 
in  this  life,  and  that  vviiich  is  to  come.  And  since 
he  made  our  bodies,  as  well  as  our  souls,  it  is  meet 
and  right  that  they  should  bear  their  part  in  his 
service,  and  that  internal  worship  should  be  accom- 
panied and  signified  by  that  which  is  external. 

Bp.  Horne. 
(90.)  What  follows  to  the  end  of  the  Psalm  is 
spoken  in  the  person  of  God  himself,  who  may  be 
considered  as  addressing  us,  in  these  latter  days, 
by  the  Gospel  of  his  Son  ;  for  so  the  apostle  teach- 
es us  to  apply  the  whole  passage.  Heb.  iii.  iv.  The 
Israelites,  when  they  came  out  of  Egypt,  had  a 
day  of  probation,  and  a  promised  rest  to  succeed 
it ;  but,  by  unbelief  and  disobedience,  they  to  whom 
it  was  promised,  that  is,  the  generation  of  those 
who  came  out  of  Egypt,  fell  short  of  it,  and  died 
in  the  wilderness.  The  Gospel,  in  like  manner, 
offers,  both  to  Jew  and  Gentile,  another  day  of  pro- 
oation  in  this  world,  and  another  promised  rest  to 
succeed  it,  which  remaineth  for  the  people  of  God, 
in  heaven.  All  whom  it  concerns  are,  therefore, 
exhorted  to  beware  lest  they  forfeit  the  second 
rest,  as  murmuring  and  rebellious  Israel  came  short 
of  the  first.     The  verses  now  before  us  allude  to 


9  O  worship  the  Lord  in  the  beauty  of 
holiness  ;  let  the  whole  earth  stand  in  awe 
of  him. 

10  Tell  it  out  among  the  heathen,  that 
the  Lord  is  king  ;  (93.)  and  that  it  is  he  who 
hath  made  the  round  world  so  fast  that  it 
cannot  be  moved ;  and  how  that  he  shall 
judge  the  people  righteously. 

11  Let  the  heavens  rejoice,  and  let  the 
earth  be  glad ;  let  the  sea  make  a  noise,  and 
all  that  therein  is. 

12  Let  the  field  be  joyful,  and  all  that  is 
in  it ;  then  shall  all  the  trees  of  the  wood 
rejoice  before  the  Lord. 

13  For  he  cometh,  (94.)  for  he  cometh  to 
judge  the  earth  ;  and  with  righteousness  to 
judge  the  world,  and  the  people  with  his 
truth. 

what  passed  at  the  place  called  "  Massah,"  and 
"Meribah,"  from  the  people  there  "  tempting"  and 
striving  with  their  God,  notwithstanding  all  the 
mighty  works  which  he  had  wrought  for  them  be- 
fore their  eyes.  Exod.  xvii.  7.  Bp.  Home. 

(91.)  By  common  consent  of  Jews  and  Chris- 
tians, we  apply  this  Psalm  to  the  times  of  Mes- 
siah. 1 — 3,  Men  are  exhorted  to  sing  his  praises  ; 
to  declare  his  salvation  ;  4,  5,  to  acknowledge  his 
supremacy  over  the  gods  of  the  nations,  with,  6, 
the  glory  and  beauty  of  his  sanctuary  ;  7,  8,  9, 
to  give  to  him  the  honour,  the  worship,  and  the 
obedience  due  unto  him,  and,  10,  to  publish  the 
glad  tidings  of  his  kingdom  being  established  :  11 — 
13,  the  whole  creation  is  called  upon  to  rejoice  at 
this  great  event.  We  find,  by  1  Chron.  xvi,  that 
David  delivered  out  this  Psalm,  to  be  sung  on  oc- 
casion of  temporal  blessings  prefigurative  of  future 
spiritual  ones.  Bp.  Horne. 

(92.)  Jehovah,  our  Redeemer,  is  the  person 
whose  praises  are  to  be  sung.  They  are  to  be 
sung  in  a  "new"  song;  a  song  calculated  to  cele- 
brate new  mercies,  prefigured  by  old  ones  wrought 
for  Israel  in  former  times  ;  a  song  fit  for  the  voices 
of  renewed  and  regenerate  men  to  sing  in  the  new 
Jerusalem,  in  those  new  heavens  and  that  new 
earth,  which  constitute  the  new  creation,  or  king- 
dom of  Jesus  Christ.  And  as  the  mercies  of  God 
are  universal,  extending  themselves  not  only  to  the 
Jews,  but  to  all  the  nations  of  the  earth,  all  the  na- 
tions of  the  earth  are  therefore  exhorted  to  bear  a 
part  in  this  new  song ;  "  Sing  unto  the  Lord  a 
new  song;  Sing  unto  the  Lord,  all  the  earth." 

Bp.  Horne. 

The  exhortation  to  "  sing  a  new  song  "  alludes 
to  the  intended  institution  of  a  new  worship. 

Bp.  Horsley. 

(93.)  In  other  words.  Make  proclamation,  there- 
fore, O  ye  apostles  and  preachers  of  the  Gospel, 


636 


THE  PSALTER. 


Day  19. 


Psalm  97.  (95.)     Dominus  regnavit. 

THFi  Lord  is  king,  the  earth  may  be 
glad  thereof;  yea,  the  multitude  of  the  isles 
may  be  glad  thereof. 

2  Clouds  and  darkness  are  round  about 
him  ;  (96.)  righteousness  and  judgment  are 
the  habitiition  of  his  seat. 

3  There  shall  go  a  fire  before  him,  and 
burn  up  his  enemies  on  every  side. 

4  His  lightnings  jrave  shine  unto  the 
world  ;  theearth  saw  it,  and  was  af;  aid. 

5  The  hills  melted  like  wax  at  the  pres- 
ence of  the  Lord ;  at  the  presence  of  the 
Lord  of  the  whole  earth. 

6  The  heavens  have  declared  his  right- 
that  a  new  and  eternal  kingdom  is  erected ;  the 
usurped  empire  of  Satan  is  overthrown,  and  the 
Lord  Jesus,  having  redeemed  mankind,  reigneth 
in  the  hearts  of  his  people  by  faith ;  a  communi- 
ty is  formed,  not  upon  the  plan  of  secular  policy, 
but  upon  the  divine  principle  of  heavenly  love  ;  it 
is  established  on  immoveable  foundations,  nor 
shall  the  gates  of  hell  prevail  against  it:  righteous- 
ness shall  dwell  in  it,  since  he,  who  is  the  King 
of  righteousness;,  presides,  directs,  and  determines 
all  thiugs,  by  his  word,  and  his  Spirit. 

Bp.  Horne. 

(94.)  The  coming  of  Christ  is  twofold  ;  first  he 
came  to  sanctify  the  creature,  and  he  will  come 
again  to  glorify  it.  Either  of  his  kingdoms,  that 
of  grace,  or  that  of  glory,  may  be  signified  by  his 
"judging  the  world  in  righteousness  and  truth." 
If  creation  be  represented  as  rejoicing  at  the  estab- 
lishment of  the  former,  how  much  greater  will  the 
joy  be  at  the  approach  of  the  latter ;  seeing  that, 
notwithstanding  Christ  be  long  since  come  in  the 
flesh,  though  he  be  ascended  into  heaven,  and 
have  sent  the  Spirit  from  thence,  yet  "  the  Avhole 
creation,"  as  the  apostle  speaks,  (Rom.  viii.  22,) 
"groaneth  and  travaileth  in  pain  together  until 
now,  expecting  to  be  delivered,  from  the  bondage 
of  corruption,  into  the  glorious  liberty  of  the  sons 
of  God.  And  not  only  they,  but  ourselves  also, 
which  have  the  first-fruits  of  the  Spirit,  even  we 
ourselves  groan  within  ourselves,  waiting  for  the 
adoption,  to  wit,  the  redemption  of  the  body :" 
when  at  the  renovation  of  all  things,  man,  new 
made,  shall  return  to  the  days  of  his  youth,  to  begin 
an  immortal  spring,  and  be  for  ever  young. 

Bp.  Horne. 

(95.)  In  this  Psalm,  I,  the  reign  of  Christ  is 
again  celebrated,  and  the  nations  are  again  called 
to  rejoice  on  that  account ;  2 — 7,  he  is  described 
as  taking  vengeance  on  his  enemies,  overthrowing 
idolatry  in  the  heathen  world,  commanding  adora- 
•ion  from  all  creatures,  and,  8,  9,  inspiring  gladness 
into  the  Church,  by  subduing  her  enemies :  10 — 


eousness,  and  all  the  people  have  seen  his 
glory. 

7  Confounded  be  all  they  (97.)  that  wor- 
ship carved  images,  and  that  delight  in  vain 
gods:  worship  him,  all  ye  gods. 

8  Sion  heard  of  it,  and  rejoiced  ;  and  the 
daughters  of  Judah  were  glad,  because  of 
thy  judgments,  O  Lord.  (98.) 

9  For  thou,  Lord,  art  higher  than  all  that 
are  in  the  earth  ;  thou  art  exalted  far  above 
all  gods. 

10  O  ye  that  love  the  Lord,  (99.)  see  that 
ye  hate  the  thing  which  is  evil :  the  Lord 
preserveth  the  souls  of  his  saints;  he  shall 
deliver  them  from  the  hand  of  the  ungodly. 

12,  the  duties  of  holiness,  thankfulness,  and  reli- 
gious joy,  are  inculcated.  Bp.  Horne. 

(96.)  When  the  mercy  and  grace  of  our  heavenly 
King  are  to  be  described,  he  is  likened  to  the  sun 
shining  in  a  clear  firmament,  and  gladdening  uni- 
versal nature  with  his  beneficent  rays.  But  Vv^hen 
we  are  to  conceive  an  idea  of  him,  as  going  forth, 
in  "justice  and  judgment,"  to  discomfit  and  punish 
his  adversaries,  the  imagery  is  then  borrowed  from 
a  troubled  sky ;  he  is  pictured  as  surrounded  by 
"clouds  and  darkness  ;"  from  whence  issue  light- 
nings and  thunders,  storms  and  tempests,  affright- 
ing and  confounding  the  wicked  and  impenitent. 

Bp.  Horne. 

(97.)  When  Jesus  was  exalted,  his  Gospel  pub- 
lished, ^d  his  power  and  glory  made  known  in 
the  heatnqn  world,  men  grew  "  ashamed"  of  their 


more.  The  last  clause  of  our  verse,  "  Worship 
him,  all  ye  gods,"  declares  the  supremacy  of 
Christ  over  ail  that  are  called  gods,  in  heaven  and 
in  earth,  who  are  enjoined  to  pay  adoration  unto 
him,  instead  of  claiming  it  for  themselves. 

Bp.  Horne. 

(98.)  The  inhabitants  of  the  new  "  Sion,"  oi 
the  people  of  God,  "  heard"  the  tidings,  that  idols 
and  idolatry  were  fallen,  and  the  Lord  Jesus  reign- 
ed triumphant ;  they  heard,  and  "  were  glad  ;  the 
daughters  of  Judah,"  or  Christian  churches,  "  re- 
joiced" in  the  Holy  Ghost,  with  joy  unspeakable, 
"because  of  theee  judgments"  of  their  God  upon 
his  enemies,  whereby  he  evinced  himself  superior 
to  the  powers  of  the  earth,  and  the  gods  of  the 
nations.  Bp.  Horne. 

(99.)  Having  sung  the  glory  of  the  Redeemer, 
the  Psalmist  delineates  the  duty  of  the  redeemed. 
They  are  characterized  by  their  "  love  of  God ;" 
they  are  enjoined  to  hate  evil ;"  this  hatred  is, 
indeed,  a  consequence,  and  a  sure  proof,  of  that 
love,  when  it  is  genuine  and  sincere.  Religion 
must  be  rooted  in  the  heart,  and  spring  from  thence. 
A  Christian  must  not  only  serve  God  outwardly 


Day  19. 


THE  PSALTER. 


63r 


'^ 


11  There  is  sprung  up  a  light  for  the 
righteous,  and  joyful  gladness  for  such  as 
are  true-hearted. 

12  Rejoice  in  the  Lord,  ye  righteous, 
and  give  thanks  for  a  remembrance  of  his 
holiness. 

EVENING  PRAYER. 

Psalm 98,  (L)     Cantate  Domino. 

O  SING  unto  the  Lord  a  new  song ;  (2.) 
for  he  hath  done  marvellous  things. 

2  With  his  own  right  hand,  and  with 
his  holy  arm,  hath  he  gotten  himself  the 
victory. 

3  The  Lord  declared  his  salvation  ;  his 
righteousness  hath  he  openly  showed  in  the 
sight  of  the  heathen. 

4  He  hath  remembered  his  mercy  (3.) 
and  truth  towards  the  house  of  Israel,  and 
all  the  ends  of  the  world  have  seen  the  sal- 
vation of  our  God. 

5  Show  yourselves  joyful  unto  the  Lord, 
all  ye  lands;  sing,  rejoice,  and  give  thanks. 

6  Praise  the  Lord  upon  the  harp  ;  sing  to 
the  harp  with  a  psalm  of  thanksgiving. 

7  With  trumpets  also  and  shawms,  O 
show  yourselves  joyful  before  the  Lord  the 
king. 

8  Let  the  sea  make  a  noise,  and~~^H  that 

but  must  inwardly  "  love"  him ;  he  must  not  con- 
tent himself  with  abstaining  from  oveit  acts  of  sin, 
but  must  truly  "  hate"  it.  They  Avho  do  so,  are 
"  the  saints  of  God,  whose  soul  he  "  preserveth" 
from  evil,  and  will  finally  "  deliver"  from  the  evil 
one,  and  his  associates,  by  a  happy  death,  and  a 
glorious  resurrection.  Bp.  Hobne. 

(1.)  In  this  evangeUcal  hymn,  the  prophet,  1 — 
4,  extols  the  miracles,  the  victory,  the  salvation, 
the  righteous  aess,  the  mercy,  and  truth,  of  the 
Redeemer ;  on  account  of  which,  5 — 10,  he  calls 
upon  man,  and  the  whole  creation,  to  rejoice  and 
praise  Jehovah.  Bp.  Horne. 

(2.)  New  mercies  and  wonders  demand  new 
songs.  And  what  mercies,  what  wonders,  can  be 
compared  with  those  wrought  by  the  holy  Jesus  1 

Bp.  Horne. 

(3.)  In  sending  the  Messiah,  God  shewed  him- 
self mindful  of  the  promises,  which  "mercy"prompt- 
ed  him  to  make,  and  "  truth"  required  him  to  per- 
form. These  promises  were  made  to  "  the  house 
of  Israel ;"  to  the  lost  sheep  of  that  house,  Christ 
declared  himself  sent ;  and  the  apostles  offered 
salvation  first  to  the  Jews :  but  to  them  it  was 
^  never  intended  that  evangelical  blessing  should  be 
confined.  The  prophets  spake  in  plain  terms  of 
the  call  of  the  Gentiles,  who  were  to  be  adopted 


therein  is ;  the  round  world,  and  they  that 
dwell  therein. 

9  Let  the  floods  clap  their  hands,  and  let 
the  hills  be  joyful  together  before  the  Lord  ; 
for  he  is  come  to  judge  the  earth. 

10  With  righteousness  shall  he  judge  (4.) 
the  world,  and  the  people  with  equity. 

Psalm  99.  (5.)     Dominus  regnavit.  ^ 

THE  Lord  is  king,  (6.)  be  the  people 
never  so  impatient;  he  sitteth  between  the 
Cherubim,  be  the  earth  never  so  unquiet. 

2  The  Lord  is  great  in  Sion,  and  high 
above  all  people. 

3  They  shall  give  thanks  unto  thy  name, 
which  is  great,  wonderful,  and  holy. 

4  The  king's  power  loveth  judgment ; 
thou  hast  prepared  equity  ;  thou  hast  exe- 
cuted judgment  and  righteousness  in  Jacob. 

5  O  magnify  the  Lord  our  God,  and 
fall  .down  before  his  footstool ;  for  he  is 
holy. 

6  Moses  and  Aaron  among  his  priests, 
(7.)  and  Samuel  among  such  as  call  upon 
his  name :  these  called  upon  the  Lord,  and 
he  heard  them. 

7  He  spake  unto  them  out  of  the  cloudy 
pillar  ;  for  they  kept  his  testimonies,  and  the 
law  that  he  gave  them. 

8  Thou  heardest  them,  O  Lord  our  God  ; 

into  the  holy  family,  and  made  the  children  of 
Abraham.  The  Gospel  Avas  accordingly  preached 
to  the  nations,  the  apostles  made  their  progress 
through  the  world,  and  "  all  the  ends  of  the  earth 
saw  the  salvation  of  God."  Bp.  Horne. 

(4.)  The  subject  of  this  general  joy  is,  as  before, 
(in  Psalm  xcvi.  13,)  the  advent  of  Messiah  to 
reform  the  world,  to  execute  judgment  upon  the 
wicked,  and  to  establish  a  kingdom  of  righteous- 
ness upon  the  earth.  We  expect  his  second  advent 
to  restore  all  things,  to  judge  the  world,  to  condemn 
his  enemies,  and  to  begin  his  "  glorious"  reign. 
Then  shall  heaven  and  earth  rejoice,  and  the  joy 
of  the  redeemed  shall  be  fuU.  Bp.  Horne. 

(5.)  Under  images  borrowed  from  the  old  dispen- 
sation, the  prophet  celebrates,  1,  the  reign  of  Mes- 
siah, the  submission  of  his  enemies  ;  2 — 4,  his  ex- 
ahation,  holiness,  power,  and  justice  ;  which,  5, 
men  are  exhorted  to  acknowledge  and  adore.  6 — 
9,  The  examples  of  Moses,  Aaron,  and  Samuel, 
are  introduced,  to  encourage  us  in  worshipping  and 
serving  our  God  and  Saviour.  Bp.  Horne. 

(6.)  Jehovah  reigneth  in  the  Christian  church, 
as  he  did  of  old  in  the  Jewish  temple ;  when  he 
appeared  between  the  cherubims  in  ihe  holy  of 
holies,  in  the  form  and  likeness  of  a  man,  encom- 
passed with  "  glory :"  (Ezek.  i.  27 ;  Numb.  vii.  89  ;) 


638 


THE  PSALTER. 


Day  19. 


thou  forcjavest  them,  O  God,  (8.)  and  pun- 
ishedst  their  own  inventions. 

9  ()  mao^nify  the  Lord  our  God,  and  wor- 
ship him  upon  liis  hoi;/  hill  ;  for  the  Lord 
our  God  is  lioly. 

Psalm  100.  (9.)     Jubilate  Deo. 

O  BE  ye  joyful  in  the  Lord,  (10.)  all  ye 
lands  :  serve  the  Lord  with  gladness,  and 
come  before  his  presence  with  a  son?. 

2  Be  ye  sure  that  the  Lord  he  is  God  ;  it 
is  he  that  hath  made  us,  and  not  we  our- 
selves ;  we  are  his  people,  and  the  sheep  of 
his  pasture, 

he  subdued  the  enemies  of  Israel,  when  they  raged 
most  furiously  against  his  people;  he  will  also 
bring  into  subjection  the  adversaries  of  the  Gospel, 
and  finally  render  us  Victorious  over  the  powers  of 
darkness. "  Bp.  Home. 

(7.)  To  encourage  the  faithful  in  the  worship  of 
God,  tha'exanaples  of  Moses,  Aaron,  and  Samuel, 
are  adduced,  men  of  like  infirmities  with  ourselves, 
whose  prayers  were  heard,  both  for  themselves  and 
others,  and  answers  were  returned  to  them  from  the 
mystick  "  cloud,"  that  symbol  of  the  divine  pre- 
sence, which  for  a  while,  was  itinerant  with  the 
camp  in  the  wilderness,  and  then  became  fixed  in 
the  tabernacle  at  Shiloh,  till  its  last  removal  to 
mount  Sion.  These  men  were  heard  through  the 
intercession  of  the  great  Mediator,  whom  they  re- 
presented. Through  that  same  intercession,  our 
prayers  also  are  heard,  if  we  "  keep  his  testimonies, 
and  the  ordinances  that  he  hath  given  us." 

Bp.  Horne. 

fS.)  The  meaning  is,  that  when  the  people  had 
provoked  God,  and  God's  wrath  was  already  gone 
out  against  them  for  their  crying  sins,  these  men's 
prayers  were  so  effectual  with  him  as  to  avert  the 
plagues,  and  obtain  remission  for  them. 

Dr.  Hammond. 

(9.)  Tlie  Psalmist  invites  all  the  world  to  join 
with  the  Israelites  in  the  service  of  him,  who  was 
kind  and  gracious  to  them  beyond  expression.  Ac- 
cordingly, we  Christians  now  properly  use  this 
Psalm  in  acknowledgment  of  God's  wouderfullove 
to  us  in  Christ ;  by  whom  we  offer  up  continually 
spiritual  sacrifices,  for  redeeming  us  by  the  sacri- 
fice which  he  made  of  himself;  for  making  the 
world  anew,  and  creating  us  again  unto  good 
works ;  according  to  his  faithful  promises,  which 
we  may  depend  upon  for  ever. 

Bp.  Patrick,  Bp.  Home. 

(10.)  The  prophet  addresseth  himself  to  "all 
lands,"  or  to  ''  all  the  earth  ;"  to  Gentiles,  as  well 
as  Jews.  He  exhorteth  them  to  "  make  a  joyful 
noise,"  a  noise  like  that  of  the  trumpets  at  the  time 
oi  jubilee,  a  sound  of  universal  triumph  and  exulta- 


3  O  go  your  way  into  his  gates  (11.)  with 
thanksgiving,  and  into  his  courts  with 
praise ;  be  thankful  unto  him,  and  speak 
good  of  his  name  ; 

4  For  the  Lord  is  gracious  ;  his  mercy  is 
everlasting ;  and  his  truth  endureth  from 
generation  to  generation. 

Psalm  101.  (12.)     Mlsericordiam  et  judi- 
cium. 

MY  song  shall  be  of  mercy  and  judg- 
ment ;  unto  thee,  O  Lord,  will  I  sing.  (13.) 

2  O  let  me  have  understanding  (14.)  in 
the  way  of  godliness  ! 

tion,  in  honodr  of  "Jehovah,"  now  become  their     P 
Lord  and  Saviour.     The  service  of  this  our  Master    * 
is  perfect  freedom  ;  it  is  a  service  of  love,  a  free- 
dom from  Pharaoh  and  the  task-masters,  from  Sa- 
tan  and  our  own  imperious  lusts  ;  it  is  a  redemp-    ^ 
tion  from  the  most  cruel  bondage,  into  the  glorious 
liberty  of  the  sons  of  God.     Let  us  therefore  do  as 
we  are  commanded  ;  let  us  "  serve  the  Lord  with 
gladness ;"  and  when  we  come  "before  his  pres- 
ence" in  the  temple,  let  it  be  "with  singing"  to  the 
praise  and  glory   of  our  Redeemer.     Thus  he  is 
served  in  heaven,  and  thus  he  delighteth  to  be  serv- 
ed on  earth.  Bp.  Horne. 

(11.)  The  Christian  Church  is  a  temple,  whose 
"gates"  stand  continually  open,  for  the  admission 
of  the  nations  from  all  the  four  quartets  of  the 
world.  Rev.  xxi.  13.25.  Into  the  "courts"  of  this 
temple,  which  are  now  truly  "courts  of  the  Gen- 
tiles," all  men  are  invited  to  come,  and  offer  their 
evangelical  sacrifices  of  "  confession  and  praise  ;" 
to  express  their  gratitude  to  their  Saviour,  and 
"  bless"  his  gracious  and  hallowed  "  name."  , 

Bp.  Horne.    — r^ 

(12.)  This  Psalm  contains  a  pious  resolution  of 
David  to  govern  first  himself,  and  then  his  court 
and  his  kingdom,  with  so  much  care,  that  the  good 
might  expect  all  favour  from  him,  but  no  wicked 
man  of  any  sort  have  the  least  countenance  or  en- 
couragement. Bp.  Patrick. 

(13.)  David,  having  determined  to  sing  unto  Je- 
hovah, chooseth  for  his  theme  "  mercy  and  judg-  —^ 
ment ;'  either  that  mercy  which  God  hath  shewn  ' 
to  him,  and  that  judgment  which  hath  been  inflict- 
ed on  his  enemies  ;  or  else,  that  upright  adminis- 
tration of  mercy  and  judgment,  with  which  he 
himself  intended  to  bless  his  people. 

Bp.  Horne. 

(14.)  In  return  for  the  favours  of  heaven,  we 
hear  the  Israelitish  monarch  declaring  his  resolu- 
tion, to  set  his  court  and  kingdom  an  example  ol 
true  wisdom,  and  unshaken  integrity  ;  at  the  same 
time,  sighing  for  that  visitation  of  divine  grace^ 
which  alone  could  enable  him  to  put  his  resolution 


Day  20. 


THE  PSALTER. 


639 


3  When  wilt  thou  come  unto  me  ?  I  will 
walk  in  my  house  with  a  perfect  heart. 
^  4  1  will  take  no  wicked  thin^j  in  hand  ; 

^      I  hate  the  sins  of  unfaithfulness  ;  there  shall 
no  such  cleave  unto  me. 

5  A  froward  heart  shall  depart  from  me  ; 
T  will  not  know  a  wicked  person. 

6  Whoso   privily  slandereth    his   neigh- 
J     bo|ir,  him  will  I  destroy. 

'         7  Whoso  hath  also  a  proud  look  and  high 
stomach,  I  will  not  suffer  him. 

8  Mine  eyes  look  upon  such  as  are  faith- 
ful in  the  land,  that  they  may  dwell  with  me. 

9  Whoso  leadeth  a  godly  life,  he  shall  be 
my  servant. 

10  There  shall  no  deceitful  person  dwell 
in  my  house  ;  he  that  telleth  lies  shall  not 
tarry  in  my  sight. 

11  I  shall  soon  destroy  all  the  ungodly 
that  are  in  the  land  ;  that  I  may  root  out 
wicked  doers  from  the  city  of  the  Lord, 


The  Twentieth  Day. 
MORNING   PRAYER. 

Psalm  102.  (15.)     Domine,  exaudi. 

HEAR  my  prayer,  O  Lord,  and  let  my 
crying  come  unto  thee. 

2  Hide  not  thy  face  from  me  in  the  time 

ia  practice.  "  O  when  wilt  thou  come  unto  me  ?" 
And  this  must  ever  be  the  wish  of  a  Christian,  who 
knoweth  that  though  in  himself  he  be  nothing,  yet 
he  can  do  all  things  through  Christ,  who  strength- 
eneth  him  by  his  Spirit  in  the  inner  man.  Messiah 
was  the  only  King  of  Israel,  whose  life  held  forth 
to  his  subjects  a  pattern  of  wisdom  and  righteous- 
ness, and  whose  death  procured  them  grace,  in 
their  different  measures  and  degrees,  to  follow  it. 

Bp.  Horne. 
''  (15.)  This  Psalm  is  entitled,  "A  prayer  of  the 
afflicted,  when  he  is  overwhelmed,  and  poureth  out 
his  complaint  before  the  Lord."  It  seems  to  have 
been  written,  during  the  captivity,  by  one  of  the 
prophets,  who,  like  Daniel  in  parallel  circumstan- 
ces, 1,  2,  maketh  supplication  before  his  God/  3 — 
^11,  setlelh  forth,  in  the  most  affecting  strains,  his 
wretched  and  sorrowful  estate,  or  rather,  perhaps, 
that  of  Jerusalem,  which  he  personates ;  12,  he 
comforteth  himself,  by  reflecting  on  the  eternity 
and  immutability  of  Jehovah;  13 — 22,  he  predict- 
eth  and  describeth  the  restoration  of  Sion,  with  her 
enlargement  by  the  accession  of  the  Gentiles,  when 
Messiah  shall  have  visited  and  redeemed  her ;  23, 
24,  he  returneth  again  to  his  lamentations  ;  but, 35 
— 28,  again  reposeth  his  confidence  on  him  who 


of  my  trouble ;  incline  thine  ear  unto  me 
when  I  call  ;  O  hear  me,  and  that  right 
soon  : 

3  For  my  days  are  consumed  away  like 
smoke,  and  my  bones  are  burnt  up  as  it  were 
a  fire  brand. 

4  My  heart  is  smitten  down,  and  wither- 
ed like  grass  ;  so  that  I  forget  to  eat  my 
bread. 

5  For  the  voice  of  my  groaning,  my 
bones  will  scarce  cleave  to  my  flesh. 

6  1  am  become  like  a  pelican  in  the  wil- 
derness, (16.)  and  like  an  owl  that  is  in  the 
desert. 

7  I  have  watched,  and  am  even  as  it  were 
a  sparrow,  that  sitteth  alone  upon  the  house- 
top. 

8  Mine  enemies  revile  me  all  the  day 
long  ;  and  they  that  are  mad  upon  me,  are 
sworn  together  against  me. 

9  For  1  have  eaten  ashes  (17.)  as  it  were 
bread,  and  mingled  my  drink  with  weeping. 

10  And  that,  because  of  thine  indignation 
and  wrath  ;  for  thou  hast  taken  me  up,  and 
cast  me  down. 

11  My  days  are  gone  like  a  shadow,  and 
I  am  withered  like  grass. 

12  But  thou,  O  Lord,  shall  endure  for 
ever,  and  thy  remembrance  throughout  all 
generations. 

13  Thou   shalt  arise,  and  have  mercy 

created  all  things,  and  who  would  not  fail  to  make 
good  his  word  and  promise,  if  not  to  the  generation 
then  present,  yet  to  their  posterity.  This  is  the 
fifth  of  those  styled  "penitential  Psalms:"  and  St. 
Paul,  (Heb.  i.  10,)  hath  asserted,  that  it  is  address- 
ed to  the  eternal  Son  of  God,  and  Saviour  of  the 
world.  Bp.  Horne. 

Penitential  sorrow  being  a  principal  subject  of 
this  Psalm,  it  is  suitable  to  the  service  of  Ash- Wed- 
nesday. Travell. 

(16.)  The  sorrowful  man  is  naturally  desirous 
of  retiring  from  the  world,  to  vent  his  complaints  in 
solitude,  and  to  pass  the  nights  in  watchfulness 
and  prayer.  In  such  a  situation  the  true  penitent 
placeth  himself,  worthily  to  bewail  his  sins,  and 
deprecate  the  judgments  of  his  God.  And  in  such 
a  situation  did  captivity  place  the  daughter  of  Sion, 
that  she  might  do  likewise.  The  use,  which 
Daniel  made  of  it  for  this  purpose,  may  be  seen  in 
his  ninth  chapter.  Bp.  Horne. 

(17.)  By  "  eating  ashes,"  and  "  drinking  tears," 
we  may  understand  the  same  as  if  it  had  been  said, 
"I  have  eaten  the  bread  of  humiliation,  and  drunk 
the  water  of  affliction  ;"  ashes  being  the  emblem  of 
one,  and  tears  the  consequence  of  the  other  ;  while 
the  actions  of  "  eating  and  drinking"  intimate  to 


640, 


THE  PSALTER. 


Day  20. 


upon  Sion ;  (18.)  for  it  is  time  that  thou 
have  mercy  upon  her ;  yea,  the  time  is 
come. 

14  And  why  ?  thy  servants  think  upon 
her  stones,  and  it  pitieth  them  to  see  her  in 
the  dust. 

15  The  heathen  shall  fear  thy  name,  O 
Lord  ;  and  all  the  kings  of  the  earth  thy 
majesty. 

16  When  the  Lord  shall  build  up  Sion, 
and  when  his  glory  shall  appear  ; 

17  When  he  turneth  him  unto  the  prayer 
of  the  poor  destitute,  and  despi^eth  not  their 
desire  ; 

18  This  shall  be  written  for  those  that 
come  after,  (19.)  and  the  people  which  shall 
be  born  shall  praise  the  Lord. 

19  For  he  hath  looked  down  from  his 
sanctuary  ;  out  of  the  heaven  did  the  Lord 
behold  the  earth. 

20  That  he  might  hear  the  monming  of 
such  as  are  in  cliptivity,  and  deliver  the 
children  appointed  unto  death. 

21  That  they  may  declare  the  name  of 
the  Lord  in  Sion,  and  his  worship  at  Jeru- 
salem ; 

us  the  fulness  and  satiety  which  the  sufferer  had 
experienced  of  both,  from  the  "  wrath  and  indigna- 
tion of  God,"  Prosperity  and  adversity  are  from 
him  ;  "  he  lifteth  up,  and  he  casteth  down  ;"  he  lift- 
ed up  Jerusalem  above  all  the  earth ;  and  he  cast 
her  down,  to  be  trodden  under  foot  by  the  Gentiles. 

Bp.  Home. 
(18.)  From  this  passage,  and  what  follows,  it 
appears,  that  the  suppliant  in  this  Psalm,  bewails 
not  only  his  own  miseries,  but  those  of  the  Church. 
Israel  was  in  captivity,  and  Sion  a  desolation.  A 
"  time"  notwithstanding,  a  "  set  time,"  there  was 
at  hand,  when  God  had  promised  to  "  arise,  and  to 
have  mercy  upon  her."  The  bowels  of  her  chil- 
dren yearned  over  her  ruins  ;  they  longed  to  see 
her  rebuilt,  and  were  ready,  whenever  the  word  of 
command  should  be  given,  to  set  heart  and  hand  to 
the  blessed  work.  Such  ought  to  be  our  affection 
towards  our  Sion,  however  afflicted  and  destitute 
she  may,  at  any  time,  appear  to  be  ;  such  should 
be  our  faith  in  the  promises  of  God  concerning  the 
future  glorification  of  his  Church,  at  the  time  ap- 
pointed. Bp.  Horne. 

(19.)  The  history  of  "this"  redemption  and  re- 
storation by  Messiah,  thus  foretold,  hath  been 
"  written"  in  the  Gospel  for  the  benefit  of  '•  after 
generations,"  to  the  end  that  "  the  people  who  are 
created  anew  in  Christ  Jesus  may  from  age  to  age 
praise  Jehovah,  in  psalms,  and  hymns,  and  spiritual 
songs :  as  it  is  done  at  this  day  in  the  Church,  and 
ever  will  continue  to  be  done,   till  the  choirs   of 


22  When  the  people  are  gathered  toge 
ther,  and  the  kingdoms  also,  to  serve  the 
Lord. 

23  He  brought  down  my  strength  in  my 
journey,  and  shortened  my  days. 

24  But  I  said,  O  my  God,  take  me  not 
away  in  the  midst  of  mine  age ;  as  for  thy 
years,  they  endure  throughout  all  genera- 
tions. 

25  Thou,  Lord,  in  the  beginning  hast 
laid  the  foundationof  the  earth,  and  the  hea- 
vens are  the  work  of  thy  hands.  (2U.) 

26  They  shall  p  rish,  but  thou  shalt  en- 
dure :  they  all  shall  wax  old  as  doth  a  gar- 
ment. 

27  And  as  a  vesture  shalt  thou  change 
them,  and  they  shall  be  changed  ;  but  thou 
art  the  same,  and  thy  years  shall  not  fail. 

28  The  children  of  thy  servants  shall 
continue,  and  their  seed  shall  stand  fast  in 
thy  sight. 

Psalm  103.  (21.)  Benedic^  anima  mea. 

PRAISE  the  Lord,  O  my  soul ;  and  all 
that  is   within  me,   (22.)   praise   his   holy     lA 
name.  L 

heaven  and  earth  shall  be  united  before  the  throne 
of  the  Lamb.  Bp.  Horne. 

(20.)  Amidst  the  changes  and  chances  of  this 
mortal  life,  one  topic  of  consolation  will  ever  re- 
main, namely,  the  eternity  and  immutability  of  God 
our  Saviour,  of  him  who  was,  and  is,  and  is  to 
come.  Kingdoms  and  empires  may  rise  and  fall; 
nay,  the  heavens  and  the  earth,  as  they  were  orig- 
inally produced  and  formed  by  the  Word  of  God, 
the  Son,  or  second  Person  in  the  Trinity,  to  whom 
the  Psalmist  here  addresseth  himself,  (see  Heb.  i. 
10  ;)  so  will  they,  at  the  day  appointed,  be  folded 
up  and  laid  aside  as  an  old  and  worn-out  garment; 
or,  if  the  substance  remain,  the  present  form  and 
fashion  of  them  will  perish,  and  they  will  be  utter- 
ly changed  and  altered  from  the  state  in  which  they 
now  are.  But  Jehovah  is  ever  the  same;  his  years 
have  no  end,  nor  can  his  promise  fail,  any  more 
than  himself.  "  Heaven  and  earth,"  saith  he, 
"  shall  pass  away  ;  but  my  words  shall  not  pass 
away."     Matt.  xxiv.  35.  Bp.  Horne. 

The  application  of  these  verses  to  Jesus  Christ 
in  the  Epistle  to  the  Hebrews,  is  at  once  a  proof 
of  his  divinity,  and  of  the  divine  inspiration  of  the     , 
Psalms.  TVavell.     --^-^ 

(21.)  This  Psalm  is  supposed  to  have  been  writ- 
ten by  David  on  a  recovery  from  sickness ;  and 
is  also  a  prophetic  description  of  the  Chiistians 
under  the  Gospel.  Dr.  Hammond. 

In  this  evangelical  and  most  comfortable  hymn, 
David,  after,  1, 2,  exciting  himself  to  the  work,  3 — 5, 


Day  20. 


THE  PSALTER. 


fe 


2  Praise  the  Lord,  O  my  soul  ;  and  for- 
get not  all  his  benefits  ; 

3  Who  forgiveth  all  thy  sin,  and  healeth 
all  thine  infirmities  , 

4  Who  saveth  thy  life  from  destruction, 
and  crowneth  thee  with  mercy  and  loving- 
kindness  ; 

5  Who  satisfieth  thy  mouth  with  good 
things,  making  thee  young  and  lusty  as  an 
eagle. 

6  The  Lord  executeth  righteousness  and 
judgment,  for  all  them  that  are  oppressed 
with  wrong.  (23.)    ■ 

7  He  showed  his  ways  unto  Moses,  his 
works  unto  the  children  of  Israel. 

8  The  Lord  is  full  of  compassion  and 
mefcy,  long-suifering,  and  of  great  good- 
ness. 

9  He  will  not  alway  be  chiding :  neither 
keepeth  he  his  anger  for  ever. 

10  He  hath  not  dealt  with  us  after  our 
sins ;  nor  rewarded  us  according  to  our 
wickednesses. 

11  For  look  how  high  the  heaven  is  in 
comparison  of  the  earth  ;  so  great  is  iiis 
mercy  also  toward  them  that  fear  him. 

praiseth  Jehovah  for  the  mercies  of  redemption ; 
6 — 7,  celebrateth  tte  goodness  to  Moses  and  Is- 
rael ;  8 — 13,  setieth  forth  the  divine  philanthropy, 
under  various  beautiful  expressions,  and  images ; 
14 — 16,  describeth,  in  a  manner  wonderfully  affect- 
ing, man's  frail  and  perishable  state ;  but,  17,  18, 
leadeth  him,  for  consolation,  to  the  everlasting 
mercy  of  God  in  Christ,  the  stability  of  whose 
throne  and  kingdom,  19,  he  declareth,  and  20 — 22, 
calleth  upon  heaven  and  earth  to  join  with  him  in 
blessing  and  praising  his  holy  name. 

Bp.  Horne. 

(22.)  Thanksgiving  cannot  be  sincere  and  hear- 
ty, unless  a  man  bear  impressed  upon  his  mind,  at 
the  time,  a  quick  sense  of  "  benefits"  received ;  and 
"  benefits"  we  are  most  of  us  apt  to  "  forget ;"  those, 
especially,  which  are  conferred  upon  us  by  God. 
Therefore  David  repeateth  his  self-awakening  call, 
and  summoneth  all  his  powers  of  recollection,  that 
none  of  the  divine  favours  might  continue  unno- 
ticed and  unacknowledgrd.  A  catalogue  of  such 
particular  mercies,  temporal  and  spiritual,  as  each 
individual  hath  experienced  through  life,  might  be 
of  service,  to  refresh  the  memory,  upon  this  import- 
ant head.  Bp.  Horne. 

(23.)  From  a  consideration  of  his  own  particular 
case,  the  Psalmist  maketh  a  general  reflection  on 
that  attribute  of  God,  which  inclineth  him  to  deliv- 
er his  people,  and  to  punish  their  oppressors,  of 
what  kind  soever  they  be.  And  here  that  grand 
display  of  the  "ways"  and  "works"  of  Jehovah 
81 


(^1 

12  Look  how  wide  also  the  east  is  from 
the  west ;  so  far  hath  he  set  our  sins  from  us. 

13  Yea,  like  as  a  father  pitieth  his  own 
children  ;  even  so  is  the  Lord  merciful  unto 
them  that  fear  him. 

14  For  he  knoweth  whereof  we  are 
made  ;  he  remembereth  that  we  are  but 
dust. 

15  The  days  of  man  are  but  as  grass; 
for  he  flourisheth  as  a  flower  of  the  field. 

16  For  as  soon  as  the  wind  goeth  over  it, 
it  is  gone ;  and  the  place  thereof  shall  know 
it  no  more. 

17  But  the  merciful  goodness  of  the  Lord 
endureth  for  ever  and  ever  upon  them  that 
fear  him  ;  and  his  righteousness  upon  chil- 
dren's children  ;  (24.) 

IS  Even  upon  such  as  keep  his  covenant, 
and  think  upon  his  commandments,  to  do 
them. 

19  The  Lord  hath  prepared  his  seat  in 
heaven,  and  his  kingdom  ruleth  over  all. 

20  O  praise  the  Lord,  ye  angels  (25.)  of  his, 
ye  that  excel  in  strength  ;  ye  that  fulfil  his 
commandment,  and  hearken  unto  the  voice 
of  his  words. 

the  redemption  of  "  Israel"  by  the  hand  of  "  Moses," 
immediately  occurs  and  is  celebrated.  Thus  each 
private  mercy,  whether  of  a  temporal  or  spiritual 
nature,  should  remind  us  of  that  public  and  univer- 
sal blessing  of  redemption  by  Jesus  Christ,  from 
which  every  other  blessing  floweth,  as  a  stream 
from  its  fountain,  and  for  which  God  ought,  there- 
fore, upon  all  occasions,  to  be  praised  and  glorified^ 

Bp.  Horne. 
(24.)  Let  not  man  presume,  v/ho  withereth  lik? 
the  green  herb ;  but  then,  let  no  man  despair, 
whose  nature  with  all  its  infirmities,  the  Son  of 
God  hath  taken  upon  him.  The  flower  which 
faded  in  Adam,  blooms  anew  in  Christ,  never  to 
fade  again.  "  The  mercy  of  Jehovah,"  in  his  Mes- 
siah, "  is  everlasting;"  and  of  that  everlasting  mer- 
cy poor  frail  man  is  the  object.  A  passage  in  the  first 
Epistle  of  St.  Peter  doth  most  admirably  illustrate 
this  part  of  our  Psalm  :  see  1  Pet.  i.  23,  &c. 

Bp.  Horne. 
(25.)  Joy  is  observed  to  be  of  a  diffusive  and 
communicative  nature.  The  heart  of  the  Psalmist 
is  full,  and  overfloweth  with  it.  Unable  worthily 
to  praise  Jehovah  for  his  mercies  vouchsafed  to 
the  Church,  he  inviteth  heaven  and  earth  to  join 
with  him,  and  to  celebrate,  in  full  chorus,  the  re- 
demption of  man.  St.  John  saw  the  throne  of 
Messiah  prepared  ;  he  beheld  the  universal  band 
assembled;  and  he  heard  when  "all  the  angels 
round  about  the  throne,  ten  thousand  times  tea 
thousand,  and  thousands  of  thousands,  with  every 


642 


THE  PSALTER. 


Day  20. 


21  O  praise  the  liOrd,  all  ye  his  hosts ; 
ye  servants  of  his  that  do  his  pleasure, 

22  O  speak  good  of  the  Lord,  all  ye 
works  of  liis,  in  all  places  of  his  dominion  : 
praise  tiion  the  Lord,  O  my  soul. 

EVENING  PRAYER. 

Psalm  104.  (26.)     Benedic,  anima  inea. 

PRAISE  the  Lord,  O  my  soul :  O  Lord, 
my  God,  thou  art  become  exceeding  glo- 
rious, thou  art  clothed  with  majesty  and 
honour. 

2  Thou  deckcst  thyself  with  light  as  it 
were  with  a  garment,  and  spreadest  out  the 
heavens  like  a  curtain. 

3  Who  layeth  tlie  beams  of  his  chambers 
in  the  waters,  (27.)  and  makelh  the  clouds 
his  chariot,  and  walketh  upon  the  wings  of 
the  wind. 

creature  in  heaven,  earth,  and  sea,"  lifted  up  their 
voices,  and  sang  together,  "Blessing,  and  honour, 
and  glory,  and  power  be  unto  him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb,  for  ever  and  ever." 

Bp.  Horne. 

(26.)  This  is  an  eucharistic  hymn,  full  of  majes- 
ty and  sweetness,  addressed  to  Jehovah  as  Creator 
of  the  world.  It  setteth  forth  his  glory,  wisdom, 
goodness,  and  power,  displayed,  1 — 9,  in  the  forma- 
tion of  the  heavens  and  earth  ;  10 — 18,  in  the  va- 
rious provision  made  for  beasts,  and  birds,  and  for 
man,  the  lord  of  all ;  19 — 24,  in  the  revolutions  of 
the  celestial  bodies,  and  the  consequent  inter- 
changes of  clay  and  night,  of  labofur  and  rest ;  25, 
26,  in  the  sea,  and  every  thing  that  moveth  in  or 
upon  the  waters.  27 — 30,  The  dependence  of  the 
•whole  creation  upon  God  for  its  being  and  well  be- 
ing, is  beautifully  represented,  with,  31,  32,  the 
glory  which  the  Creator  receiveth  from  his  works, 
the  pleasure  which  he  taketh  in  them.  33,  The 
Psalmist  declareth  his  resolution  ever  to  praise  Je- 
hovah, and,  34,  predicteth  the  destruction  of  those 
who  refuse  or  neglect  so  to  do.  As  there  is  a  simil- 
itude between  the  natural  and  spiritual  creation, 
this  may,  perhaps,  be  the  reason  why  the  Church 
hath  appointed  this  Psalm  to  be  used  on  Whitsun- 
day. Bp.  Horne. 

For  regularity  of  composition,  richness  of  ima- 
gery, sublimity  of  sentiment,  and  elegance  and  per- 
spicuity of  diction,  it  is  perhaps  the  principal  poem 
in  the  whole  collection  of  these  inspired  songs.  As 
there  is  no  allusion  in  it  to  the  Mosaic  ritual,  nor 
any  mention  of  the  deliverance  of  the  Israelites 
from  Egypt,  it  should  seem  that  it  was  of  an  earli- 
er age  than  the  Exodus.  Bp.  Horsley. 

(27.)  The  generality  of  expositors  interpret  this 
passage  of  those  "dark  waters,   compacted  into 


4  He  maketli  his  angeis  spirits,  (28.)  and 
iiis  mitiisters  a  flaming  fire. 

5  He  laid  the  foundationsof  iheearth,that 
it  never  should  move  at  any  time. 

(3  Thou  coveredst  it  wiih  the  deep  (29.) 
like  as  with  a  garment ;  the  waters  stand  in 
the  hills. 

7  At  thy  rebuke  they  flee  ;  at  the  voice  of 
thy  thunder  they  are  afraid. 

8  They  go  up  as  high  as  the  hills,  and 
down  to  the  valleys  beneath  ;  even  unto  the 
place  which  thou  hast  appointed  for  them. 

9  Thou  hast  set  them  their  bounds, 
which  they  shall  not  pass,  neither  turn 
again  to  cover  the  earth. 

10  He  sendeth  tfie  springs  into  the  rivers, 
which  run  amoiiof  the  hills. 

11  All  the  beasts  of  the  field  drink  there- 
of, and  the  wild  asses  quench  their  thirst. 

12  Beside  them  shall    the  fowls  of   the 

thick  clouds  of  the  skies,"  which  the  Almighty 
elsewhere  is  said  to  make  the  "  secret  place,  or 
chamber"  of  his  residence,  and  a  kind  of  "  foot- 
stool" to  his  throne.  Psal.  xviii.  9.  11.  And  thus, 
indeed,  the  former  part  of  our  verse  is  plainly  and 
immediately  connected  with  what  follows;  "who 
maketh  the  clouds  his  chariot,  and  walketh  upon  the 
wings  of  the  wind."  How  astonishingly  magnifi- 
cent and  tremendous  is  the  idea,  which  these  words 
convey  to  us,  of  the  great  King  riding  upon  the 
heavens,  encompassed  with  clouds  and  darkness, 
attended  by  the  lightnings,  those  ready  execution- 
ers of  his  vengeance,  and  causing  the  wond  to  re- 
sound and  tremble  at  the  thunder  of  his  power,  and 
the  noise  of  his  chariot  wheels  !  By  these  ensigns 
of  royalty,  these  emblems  of  omnipotence,  and  in- 
struments of  his  displeasure,  doth  Jehovah  mani- 
fest his  presence,  when  he  visiteth  rebellious  man, 
to  make  him  own  and  adore  his  neglected  and  in- 
sulted Lord.  See  and  compare  Psal.  xviii.  10,  and 
the  context.  Bp.  Horne. 

(28.)  From  the  manner  in  which  these  words 
are  introduced,  and  the  place  where  they  stand,  one 
should  conceive  the  meaning  of  them  to  be,  that 
God  employeth  the  elements  of  air  and  fire,  the 
winds,  and  the  lightnings,  as  his  messengers,  and 
ministers,  to  execute  his  commands  upon  the  earth. 
But  the  apostle,  (Heb.  i.  7,)  informeth  us,  that  they 
have  a  further  reference  to  immaterial  angels ;  either 
because  those  angels  often  appeared  in  the  like- 
ness, or  because  they  were  endued  with  the  proper- 
ties, of  "  wind  and  flame."  Intellectual  beings  of 
the  highest  order  in  the  realms  above  are  as  ready 
to  fulfil  the  word  of  Jehovah,  as  are  the  elements  of 
this  lower  world.  Bp.  Horne. 

(29.)  Most  interpreters  suppose  this  to  be  a  de- 
scription of  the  situation  of  things,  and  of  what  was 


i 


Day  20. 


THE  PSALTER. 


643 


air  have  their  habitation,  and  sing  among 
the  branches. 

13  He  watereth  the  hills  from  above; 
(30.)  the  earth  is  filled  with  the  fruit  of  thy 
works, 

14  He  bringeth  forth  grass  for  the  cattle, 
and  green  herb  for  the  service  of  men. 

15  That  he  may  bring  food  out  of  the 
earth,  and  wine  that  maketh  glad  the  heart 
of  man  ;  and  oil  to  make  him  a  cheerful 
countenance,  and  bread  to  strengthen  man's 
heart. 

16  The  trees  of  the  Lord  also  are  full  of 
sap ;  even  the  cedars  of  Libanus,  which 
(31.)  he  liath  planted  ; 

17  Wherein  the  birds  make  their  nests ; 
and  the  fir  trees  are  a  dwelling  for  the 
stork. 

18  The  high  hills  are  a  refuge  for  the 
wild  goats  ;  and  so  are  the  stony  rocks  for 
the  conies. 

effected  by  the  power  of  God,  on  the  third  day  of 
the  creation,  when  he  said,  "Let  the  waters  be 
gathered  together  into  one  place,  and  let  the  dry 
land  appear;  and  it  was  so."  Indeed,  the  process 
at  the  creation  was  so  exactly  similar  to  that  at  the 
deluge,  with  regard  to  the  circumstances  here  men- 
tioned, that  it  matters  not  to  which  we  apply  the 
beautiful  and  truly  poetical  passage  before  us.  In 
both  cases,  the  earth  was  covered  with  the  waters, 
as  with  a  garment,  in  every  part;  in  both  cases, 
they  fled  at  tlie  Almighty  word,  like  the  scattered 
remains  of  a  routed  army ;  from  the  heights  of 
mountains,  whither  they  had  ascended,  they  sunk 
down  into  the  valleys ;  from  the  valleys  they  retir- 
ed to  the  bed  of  the  ocean,  and  a  part  of  them  de- 
scended from  tlience  into  the  great  deep  that  lieth 
beneath.  Bounds  were  set  them,  beyond  which 
they  should  never  pass,  to  overwhelm  us  any  more 
for  ever.  And  the  experience  ol'  4000  years  hath 
taught  us,  that  where  the  Creator  hath  laid  his 
commands,  plain  sand  is  a  sufficient  barrier. 

Bp.  Home. 

(30.)  Or  "  from  his  chambers."  The  fertility  of 
the  earth  is  owing  to  God,  who  for  that  purpose 
"  watereth"  it  "  from  his  chambers,"  whether  the 
word  hath  a  reference  to  the  clouds  above,  or  the 
depths  below,  for  both  are  concerned  in  the  opera- 
lion.  Hence  all  the  glory  and  beauty  of  the  vege- 
table world  ;  hence  the  grass,  which  nourisheth  the 
cattle,  that  they  may  nourish  the  human  race; 
hence  the  green  herb,  for  food  and  for  medicine  ; 
hence  fields  covered  with  corn,  for  the  support  of 
life  ;  hence  vines  and  olive-trees  laden  with  fruits, 
whose  juices  exhilarate  the  heart,  and  brighten  the 
countenance.  Bp.  Home. 

(31.)  The  whole  earth  is  a  garden,  planted  by 


19  He  appointed  the  moon  (32.)  for  cer- 
tain seasons,  and  the  sunknoweth  hiseoino- 
down. 

20  Thou  makest  darkness,  (33 )  that  it 
may  be  niojht ;  wherein  all  the  beasts,  of  the 
forest  do  move. 

21  The  lions,  roaring  after  their  prey,  do 
seek  their  meat  from  God. 

22  Thesunariseth,andtheygetthemaway 
too^ether,  and  lay  them  down  in  their  dens. 

23  Man  goeth  forth  to  his  work,  and  to 
iiis  labopr,  until  the  evening. 

24  O  Lord,  how  manifold  are  thy  works  ! 
in  wisdom  hast  thou  made  them  all ;  the 
earth  is  fnll  of  thy  riches.  (34.) 

25  So  is  the  great  and  wide  sea  also  ; 
(35.)  wherein  are  things  creeping  innumera- 
ble, both  small  and  great  beasts  , 

26  There  go  the  siiips,  and  there  is  that 
leviathan,  whom  thou  hast  made  to  take 
his  pastime  therein. 

the  hand,  and  Avatered  by  the  care  of  Jehovah.  But 
in  a  more  especial  manner  is  his  glory  set  forth  hy 
the  lofty  and  magnificent  cedars,  whicii,  growing 
wild  on  the  mountains  and  in  the  forest,  owe  no- 
thing to  the  skill  and  industry  of  man.  The  mois- 
ture of  the  earth,  rarefied  by  the  heat  of  the  sun, 
enters  their  roots,  ascends  in  their  tubes,  and  by 
due  degrees  expands  and  increases  them,  till  they 
arrive  at  their  growth.  Bp.  Home. 

(32.)  From  a  survey  of  the  works  of  God  upon 
earth,  the  Psalmist  proceedeth  to  extol  that  divine 
wisdom,  which  is  manifested  in  the  motions  and 
revolutions  of  the  heavenly  bodies,  and  in  the  grate- 
ful vicissitude  of  day  and  night  occasioned  thereby. 

Bp.  Home. 

(33.)  Night  and  darkness  invite  the  wild  beasts 
of  the  forest  and  desert  from  their  dens  and  reces- 
ses, to  "seek"  the  "prey"  allotted  them  by  the 
providence  of  that  God  who  feedeth  the  young 
lions,  as  well  as  the  young  ravens,  when  hunger 
enforceth  them,  as  it  were,  to  call  upon  him. 

Bp.  Home. 

(34.)  Transported  with  a  survey  of  the  wonders 
which  present  themselves  in  heaven  above,  and  on 
earth  below,  the  Psalmist  breaks  forth  into  an  ex- 
clamation (and  what  heart  hath  not  already  antici- 
pated him?)  on  the  variety  and  magnificence,  the 
harmony  and  proportion,  of  the  works  of  God,  in 
this  outward,  and  visible,  and  perishable  world. 
What  then  are  the  miracles  of  grace  and  glory  1 
What  are  those  invisible  and  eternal  things,  which 
God  hath  prepared  for  them  that  love  him,  in  ano- 
ther and  a  better  world,  and  of  which  the  things 
visible  and  temporary  are  no  more  than  shadows  ? 
Admitted  to  that  place,  where  we  shall  at  once  be 
indulged  with  a  view  of  all  the  divine  dispensation^ 


644 


THE  PSALTER. 


Day  21. 


27  Tliese  wait  all  upon  thee,  that  thou 
mayest  give  them  meat  in  due  season. 

28  When  thou  givest  it  them,  they  gather 
it ;  and  when  thou  openest  thy  hand,  they 
are  filled  with  good. 

29  When  thou  hidest  thy  ft\ce,  they  are 
troubled;  (36.)  when  thoutakest  away  their 
breath,  they  die  and  are  turned  again  to 
their  dust. 

30  When  thou  lettest  thy  breath  go  forth, 
they  shall  be  made;  and  thou  shall  renew 
the  face  of  the  earth. 

31  The  glorious  majesty  of  the  Lord 
shall  endure  for  ever;  (37.)  the  Lord  shall 
rejoice  in  his  works. 

32  The  earth  shall  tremble  at  the  look  of 
him  ;  if  he  do  but  touch  the  hills,  they  shall 
smoke. 

33  I  will  sing  unto  the  Lord  as  long  as  I 

and  of  ihat  beatitude  in  wliicli  they  terminate,  shall 
we  not,  with  angels  and  archangels,  cry  out,  "O 
Lord,  how  manifold  are  thy  works  I  In  wisdom 
hast  thou  made  them  all;  heaven  and  earth  are 
full  of  thy  riches,  and  of  thy  glory  !" 

Bp.  Horne. 

(35.)  There  is  not  in  all  nature  a  more  august 
and  striking  object  than  the  ocean.  Its  inhabitant.s 
are  as  numerous  as  those  upon  the  land,  nor  is  the 
wisdom  and  the  power  of  the  Creator  less  display- 
ed, perhaps,  in  their  formation  and  preservation, 
from  the  smallest  fish  that  swims,  to  the  enormous 
tyrant  of  the  deep,  the  leviathan  himself.  By 
means  of  navigation.  Providence  hath  opened  a 
communication  between  the  most  distant  parts  of 
the  globe  ;  the  largest  solid  bodies  are  wafted,  with 
incredible  swiftness,  upon  one  fluid,  by  the  impulse 
of  another,  and  seas  join  countries  which  they  ap- 
pear to  divide.  Bp.  Horne. 

The  word  leviathan  in  Scripture  is  a  general 
name  for  any  great  monster,  which  inhabiteth  the 
waters.  In  Job  it  is  applicable  to  the  crocodile, 
(chap,  xli :)  but  here  probably  must  be  understood 
of  the  whale.  Travell. 

(36.)  When  God,  in  the  season  of  winter,  seem- 
eth  to  hide  his  face,  and  to  have  withdrawn  his 
beneficent  influences,  we  hear  the  cries  of  the  crea- 
tion in  distress ;  if  he  recall  the  breath  of  life  from 
any  creature,  to  which  he  had  communicated  it, 
that  creature  presently  ceases  to  be  what  it  was; 
sense  and  motion  are  at  an  end  ;  the  form  and 
figures  of  it  perish  ;  and  it  is  resolved  into  its  ori- 
ginal dust.  But  again  he  exerteth  his  quickening 
power,  and,  lo,  fresh  generations  of  animals  are  pro- 
duced ;  fresh  crops  of  vegetables  shoot  forth  to 
nourish  them  ;  and  there  is  a  renovation  of  univer- 
sal nature.  The  presence  of  God,  in  like  manner 
is  the  life,  his  absence  is  the  death,  of  the  soul.    If 


live  ;  I  will  praise  my  God  while  I  have  my 
being ; 

34  And  so  shall  my  words  please  him: 
my  joy  shall  be  in  the  Lord. 

35  As  for  sinners,  they  shall  be  consum- 
ed out  of  the  earth,  and  the  ungodly  shall 
come  to  an  end  :  Praise  thou  the  Lord,  O 
my  soul,  prai.se  the  Lord. 


The  Tioenty-Jirst  Day. 

MORNING  PRAYER. 

Psalm  105.  (38.)     Confitemini  Do7nino. 

O  GIVE  thanks  unto  the  Lord,  (39.)  and 
call  upon  his  name;  tell  the  people  what 
things  he  hath  done. 

2  O  let  your  songs  be  of  him,  and  praise 

he  witlidraw  his  grace,  we  perish  everlastingly ; 
but  when  lie  "  sendeth  forth  his  Spirit,"  as  he  did 
on  the  day  of  Pentecost,  "  old  things  pass  away, 
and  all  things  become  new;"  the  winter  is  over, 
and  spring  succeeds  in  its  place.  Nay,  the  hour  is 
coming,  when,  through  the  same  Spirit,  he  shall 
also  quicken  our  mortal  bodies,  and  thus,  in  a  more 
evident  and  wonderful  manner,  "  renew  the  face 
of  the  earth."  Bp.  Horne. 

(37.)  Such  being  the  works  of  God,  so  manifold 
and  so  marvellous,  the  prophet  foretelleth,  that  his 
"glory,"  displayed  and  declared  by  the  same, 
should  "endure  for  ever;"  that  creatures  would 
never  be  wanting,  to  give  him  the  praise  and  hon- 
o\ir  due  unto  him ;  insomuch  that,  graciously  ac- 
cepting this,  their  tribute,  and  pleased  to  find  a 
proper  return  made  him,  Jehovah  shoul  I,  at  the 
first  creation,  acquiesce  and  rejoice  in  all  his  works 
and  dispensations.  In  the  mean  time,  let  the  un- 
ruly and  disobedient  reflect  upon  the  greatness  of 
his  power,  and  the  terrors  of  his  vengeance,  who 
with  a  look  can  shake  the  earth,  and  with  a  touch 
can  fire  the  mountains,  as  when  he  once  descend- 
ed on  Sinai.  Bp.  Horne.     _ 

(38.)  This  PsaM,  the  first  of  it  at  least,  to  verse 
15,  we  know,  froix.  1  Chron.  xvi,  to  have  been 
composed  by  David,  and  giveu'out  on  occasion  of 
his  placing  the  ark  of  God  in  Sion.  It  containeth, 
1 — 8,  an  exhortation  to  praise  Jehovah  for  his 
works  of  mercy  and  power,  wrought  in  favolir  of 
Israel.  9 — 43,  These  are  traced  from  their  source, 
namely,  the  covenant  made  with  Abraham,  through 
the  patriarchal  history,  to  the  deliverance  of  the 
nation  from  the  Egyptians,  and  its  settlement  in 
Canaan  ;  the  end  of  all  which,  44,  is  declared  to 
have  been,  that  God  might  have  a  people  to  serve 
him.  The  same  is  true  of  our  redemption  by  Jesus 
Christ,  which  was  the  grand  subject  of  the  pro- 


Day  21. 


THE  PSALTER. 


645 


him ;    and  let  your  talking  be  of  all  his 
wondrous  works. 

3  Rejoice  in  his  holy  name  ;  let  the  heart 
of  them  rejoice,  that  seek  the  Lord. 

4  Seek  the  Lord  and  his  strength  ;  seek 
his  face  evermore. 

5  Remember  the  marvellous  works  that 
he  hath  done  ;  his  wonders,  and  the  judg- 
ments of  his  mouth  ; 

6  O  ye  seed  of  Abraham,  his  servant ;  ye 
children  of  Jacob,  his  chosen. 

7  He  is  the  Lord  our  God  ;  his  judgments 
are  in  all  the  world.      > 

8  He  hath  been  alway  mindful  of  his 
covenant,  (40.)  and  promise,  that  he  made  to 
a  thousand  generations, 

9  Even  the  covenant  that  he  made  with 
Abraham;  and  the  oath  that  he  sware  unto 
Isaac  ; 

10  And  appointed  the  same  unto  Jacob 
for  a  law,  and  to  Israel  for  an  everlasting 
testament, 

11  Saying,  Unto  thee  will  I  give  the  land 
of  Canaan,  the  lot  of  your  inheritance, 

12  When  there  were  yet  but  a  few  of  them, 
and  they  strangers  in  the  land  ; 

mise  made  to  Abraham,  and  of  which  the  tempo- 
ral mercies,  vouchsafed  to  the  patriarclis  and  their 
posterity,  were  so  many  pledges  and  figures, 

Bp,  Horne, 

(39.)  God,  who  formerly  resided  in  Mount 
Sion,  vouchsafing  his  presence  in  a  tabernacle 
made  with  hands,  hath  since  blessed  the  Church 
with  his  appearance  in  the  fleih  ;  and  we  Chris- 
tians are  bound  to  "  make  known  his  deeds,"  and 
the  mercies  which  he  hath  wrought  for  us, "  among 
the  people  ;"  that  so  all  the  world  may  know  him, 
and  love  him,  and  partake  of  his  salvation, 

Bp.  Hor\e. 

(40.)  Upon  bringing  the  ark  to  mount  Sion, 
David  teacheth  Israel  to  praise  God  for  his  hav- 
ing "  resnembered  his  covenant,"  made  with  an 
''oath"  to  tlieir  forefathers,  Abraham,  Isaac,  and 
Jacob,  that  he  would,  in  due  time,  settle  iiis  people 
in  the  land  of  Canaan,  How,  it  is  very  observable, 
that  ia  the  hymn  uttered  by  Zacharias,  the  father 
of  St.  John  the  Baptist,  on  the  subject  of  our  re- 
demption by  Christ,  thanks  are  given  to  the  Lord 
God  of  Israel,  because  he  had  "remembered  his 
holy  covenant,  and  performed  the  oath  which  he 
swarc  to  our  forefather  Abraham,"  And  what 
was  that?  Why,  "that  we  being  dehvered  out  of 
the  hand  of  our  enemies,  should  serve  him  with- 
out fear,  in  holiness  and  righteousness,"  But 
when,  or  where  did  God  promise  any  such  thing 
to  Abraham,  except  when  he  told  him  "that 
liis  seed  should  be  in  bondage  four  hundred  years," 


13  What  time  as  they  went  from  one  na- 
tion to  another,  from  one  kingdom  to  ano- 
ther people  ; 

14  He  suffered  no  man  to  do  them  wrong, 
but  reproved  even  kings  for  their sakes  ; 

15  Touch  not  mine  anointed,  and  do  my 
prophets  no  harm, 

16  Moreover,  he  called  for  a  dearth  upon 
the  land,  and  destroyed  all  the  provision  of 
bread. 

17  But  he  had  sent  a  man   before  them, 
(4L)  even  Joseph,  who   was  sold   to  he  a^ 
bond-servant, 

IS  Whose  feet  they  hurt  in  the  stocks; 
the  iron  entered  into  his  soul ; 

19  Until  the  time  came  that  his  cause 
was  known  :  the  word  of  the  Lord  tried 
him. 

20  The  king  sent,  and  delivered  him  ;  the 
prince  of  the  people  let  him  go  free. 

21  He  niade  him  lord  also  of  his  house, 
and  ruler  of  all  his  substance  ; 

22  That  he  might  inform  his  princes  after 
his  will,  and  teach  his  senators  wisdom. 

23  Israel  also  came  into  Egypt,  (42.)  and 
Jacob  was  a  stranger  in  the  land  of  Ham. 

but  that  "  the  toation,"  which  detained  them  in 
bondage,  should  afterwards  be  "judged,"  and  that 
ihey  should  be  "  brought  out,"  and  come  to  "  Ca- 
naan," (Gen.  XV,  13,)  where  they  were  to  "  serve" 
him?  The  case  seems  to  be  this:  Zacharias,  un- 
der the  immediate  influence  and  direction  of  the 
Holy  Spirit,  transfers  the  language  of  the  old  dis- 
pensation to  the  affairs  of  the  new  one;  he  cele- 
brates the  redemption  of  the  world,  by  Christ,  from 
sin  and  death,  in  words  which  literally  describe 
the  redemption  of  Israel  from  Egypt  ly  Moses  ;  to 
teach  us,  that  we  should  regard  one  as  a  sacra- 
mental pledge  and  figure  of  the  other ;  that  there 
is  another  bondage,  in  which  the  people  of  God 
are  held  ;  another  Moses,  who  is  to  deliver  them ; 
another  land  of  promise  and  of  rest,  where  they  are 
to  be  settled.  This  the  Hebrews  might  have 
known,  as  St,  Paul  tells  them,  (Heb,  iv,)  from  a 
passage  in  the  95th  Psalm,  where,  long  after  they 
had  been  in  possession  of  Canaan,  David  speaks 
of  another  "  day  "  of  probation,  and  another "  rest." 
The  Jews  have  since  had  a  melancholy  proof  of 
the  same  thing,  by  being  disposessed  of  that  earth- 
ly inheritance,  which  they  falsely  deemed  to  have 
been  perpetual,  and  vainly  regarded  as  the  end  of 
all  the  promises,  made  to  a  "thousand  genera- 
tions," that  is,  (a  definite  number  being  put  for  an 
indefinite,)  to  them,  and  to  us,  and  to  "  as  many  as 
the  Lord  our  God  shall  call,"  while  the  world  shall 
last.  Bp.  Horne. 

(41,)  Joseph  and  Jesus  were  both  envied,  hated 


646 


THE  PSALTER. 


Day  2], 


24  And  he  increased  liis  people  exceed- 
ingly, and  made  them  stronger  than  their 
enemies ; 

25  Whose  heart  tnriied  so,  that  they  hated 
his  people,  and  dealt  untruly  with  his  ser- 
vants. 

26  Then  sent  he  Mosos  (43.)  his  servant, 
and  Aaron  whom  he  had  chosen  ; 

27  And  these  showed  his  tokens  among 
them,  and  wonders  in  the  land  of  Ham, 

2S  He  sent  darkness,  and  it  was  dark ; 
and  they  were  not  obedient  unto  his  word. 

29  He  turned  their  waters  into  blood,  and 
slew  their  fish. 

30  Their  land  brought  forth  frogs  ;  yea, 
even  in  their  king's  chambers 

31  He  spake  the  word,  and  there  came 
all  manner  of  flies,  and  lice  in  all  their  quar- 
ters. 

32  He  gave  them  hailstones  for  rain  ; 
and  flames  of  fire  in  their  land. 

33  He  smote  their  vines  also  and  fig-trees ; 
and  destroyed  the  trees  that  were  in  their 
coasts. 

34  He  spake  the  word,  and  the  grasshop- 
pers came,  and  caterpillars  innumerable, 
and  did  eat  up  all  the  grass  in  their  land, 
and  devoured  the  fruit  of  their  ground. 

35  He  smote  all  the  first-born  in  their 
land  ;  even  the  chief  of  all  their  strength. 

and  sold  by  their  bretiiren  ;  both  suffered  by  a  false 
accusation  ;  the  former  was  laid  in  irons,  the  latter 
crucified,  and  confined  in  the  prison  of  the  grave, 
fast  bound  with  the  bands  of  death.  The  wicked- 
ness of  man,  in  working  its  own  will,  did  unwit- 
tingly accomplish  the  counsels  of  God.  See 
Gen.  1.  20  ;  Acts  ii.  23  ;  and  iii.  17.  18. 

Bp.  Home. 

(42.)  The  Psalmist  no\v  exhibiteth  to  our  view 
a  fresh  scene  of  tribulation  and  affliction,  which  oc- 
casioned repeated  mercies,  and  a  new  deliverance. 

Bp.  Home. 

(43.)  When  the  tyranny  and  oppression  of  Pha- 
raoh were  at  the  highest,  and  Israel  cried  unto  Je- 
hovah because  of  the  bondage,  he  remembered  his 
promise  to  Abraham,  and  sent  Moses,  with  Aaron, 
to  effect  that  mighty  deliverance,  which  was  to  be 
the  grand  pledge  and  figure  of  our  salvation  by  Je- 
sus Christ.  Of  him  Moses  prophesied,  when  he 
said,  "  A  prophet  shall  the  Lord  your  God  raise  up 
unto  you  of  your  brethren  like  unto  me."  Deut. 
xviii.  15,  cited  and  applied  Acts  iii.  22.  He  came 
to  rescue  mankind  from  a  spiritual  bondage,  and  to 
deliver  all  who  were  "oppressed  by  the  devil-" 
(Acts  X.  38  :)  he  came  at  a  time  when  that  oppres- 
sion was  most  grievous  among  Jews  and  Gentiles: 
his  birth  was  signalized  by  an  order  from  another 


36  He  brought  them  forth  also  with  silver 
and  ffold  ;  there  was  not  one  feeble  person 
among  their  tribes. 

37  Egypt  was  glad  at  their  departing ; 
for  they  were  afraid  of  them. 

38  He  spread  out  a  cloud  (44.)  to  be  a 
covering  ;  and  fire  to  give  light  in  the  night- 
season. 

39  At  Iheir  desire  he  brought  quails; 
and  he  filled  them  with  the  bread  of  hea- 
ven. 

40  He  opened  the  rock  of  stone,  and  the 
waters  flowed  out,  so  that  rivers  ran  in  the 
dry  places. 

41  For  why  ?  he  remembered  his  holy 
promise  ;  (45.)  and  Abraham  his  servant. 

42  And  he  brought  forth  his  people  with 
joy,  and  his  chosen  with  gladness  ; 

43  And  gave  them  the  lands  of  the  hea- 
then ;  and  they  took  the  labours  of  the  peo- 
ple in  possession  ; 

44  That  they  might  keep  his  statutes 
and  observe  his  laws. 

EVENING  PRAYER. 

Psalm  106.  (46.)     Coiifitemini  Domino. 

O  GIVE  thanks  unto  the  Lord  ;  (47.)  for 
he  is  gracious,  and  his  mercy  endureth  for 
ever. 

Pharaoh,  to  slay  the  infants  ;  and  Egypt  afforded 
him  a  refuge  from  the  tyrant's  fury :  he  wrought 
innumerable  "signs  and  wonders  ;"  but  they  were 
all  signs  of  mercy,  and  wonders  of  love.  Those  of 
terror  and  vengeance  were  reserved  for  a  future 
advent,  forshj^wed  in  the  destruction  of  Jerusalem. 

Bp.  Horne. 

(44.)  '■  Brethren,  I  would  not  that  ye  should  be 
ignorant  how  that  all  our  fathers  were  under  the 
cloud ;  and  were  all  baptized  unto  Moses  in  the 
cloud  ;  and  did  all  eat  the  same  spiritual  meat ;  and 
did  all  drink  the  same  spiritual  drink;  for  they 
drank  of  that  spiritual  Rock  that  followed  them  ; 
and  that  Rock  was  Christ."  1  Cor.  x.  1 — 4.  In 
our  passage  through  this  wilderness  of  life,  over 
barren  .sands,  and  amidst  fiery  serpents,  be  thou, 
blessed  Lord,  our  guide  and  our  guard  ;  protected 
by  thy  providence,  supported  by  thy  word,  and  re- 
freshed by  thy  Spirit,  lead  us  even  where,  and 
in  what  niauuer,  it  shall  seem  good  to  thee;  only 
do  not  thou  forsake  us,  and  we  ask  no  more. 

Bp.  Horne. 

(45.)  The  same  God  hath  since  "remembered 
again  his  promise  to  Abraham;"  he  hath  visited 
his  people,  and  redeemed  them  from  the  bondage 
of  sin,  under  the  tyranny  of  Satan  ;  which  redemp- 
tion they  daily  celebrate  in  the  Church,  with  "joy 


Day  21. 


THE  PSALTER. 


647 


2  Who  can  express  the  noble  acts  of  the 
Lord,  or  show  forth  all  his  praise? 

3  Blessed  are  they  that  alway  keep  judg- 
ment, and  do  righteousness. 

4  Remember  me,  O  Lord,  according  to 
J?      the  favour  tliat  thou  bearest  unto   thy  peo- 

.   I       pie  ;  O  visit  me  with  thy  salvation. 
I  5  That  I   may  see   the   felicity  of  thy 

chosen,  and  rejoice  in  the  gladness  of  thy 
people,  and  give  thanks  with  thine  inheri- 
tance. 

6  We  have  sinned  with  our  fathers  ;  (48.) 
we  have  done  amiss,  and  dealt  wickedly. 

7  Our  fathers  regarded  not  thy  wonders 
in  Egypt,  neither  kept  they  thy  great  good- 
ness in  remembrance  ;  but'were  disobedient 
at  the  sea,  even  at  the  Red  Sea. 

8  Nevertheless,  he  helped  them  for  his 
name's  sake,  (49.)  that  he  might  make  his 
power  to  be  known. 

9  He  rebuked  the  Red  Sea  also,  and  it 

aud  gladness,"  waiting  for  their  final  deliverance 
from  death  and  the  grave  when  they  are  to  sing  in 
heaven  "  the  song  of  Moses  and  of  the  Lamb." 
^         Rev.  XV.  3.  Bp.  Horne. 

/"  (46.)  The  Psalmist  here  again  commemorates 
the  divine  benefits,  upbraiding  withal  the  ingrati- 
tude of  those  who  received  them.  1,  2,  He  ex- 
horteth  men  to  the  praise  of  Jehovah;  3 — 5, pro- 
claimeth  the  blessedness,  and  longeth  for  tliefeli 
city  of  the  saints;  6,  confesseth  the  sins  of  Israel, 
and  giveth  a  detail  of  their  rebellions ;  7 — 12,  at 
the  Red  sea ;  13 — 15,  when  they  lusted  for  flesh 
in  the  wilderness  ;  16 — 18,  in  the  matter  of  Korah  ; 
19--23,  in  that  of  the  golden  calf;  24—27,  at  the 
report  of  the  spies  ;  28 — 31,  in  ihe  affair  of  Baal- 
peor;  32,  33,  at  the  waters  of  Meribah ;  34—38, 
in  not  destroying  idolatry,  but  being  seduced  by  it. 
39 — 44,  God's  frequent  judgments,  and  as  frequent 
mercies,  are  related  ;  45,  a  prayer  is  made  that 
Jehovah  would  gather  Israel  from  among  the  hea- 
,']  then,  which  shews  the  Psalm  to  have  been  written 
^  during  some  captivity  or  dispersion.  The  last 
verse  contains  an  act  of  blessing  and  praise. 

Bp.  Horne. 
(47.)  In  the  person  of  a  penitent  nation,  the 
prophet  invites  mankind  to  "give  thanks  unto 
Jehovah,"  for  that  "goodness"  which  preventeth  us 
with  blessinfTS,  and  for  that  "mercy,"  which  for- 
givetli  our  transgressions ;  that  mercy,  which  was 
shewn  to  our  forefathers  upon  their  repentance  and 
will  "  ever"  be  shewn  upon  the  same  condition,  to 
us  and  our  posterity  ;  that  mercy,  which  will  bring 
sin  and  misery  to  an  end,  itself  continuing  eternal 
and  unchangeable.  Bp.  Horne. 

(48.)  Those  who  have  joined  with  the  prophet 
u  his  aifectionate  aspiration  after  the  divine  favoar. 


was  dried  up  ;  so  he  led  them  through  the 
deep,  as  through  a  wildernei>s. 

10  And  he  saved  them  from  the  adver- 
saries' hand,  and  delivered  thern  from  the 
hand  of  the  enemy. 

11  As  for  those  that  troubled  them,  the 
waters  overwhelmed  them;  there  was  not 
one  of  them  left. 

12  Then  believed  they  his  words,  and 
sans:  praise  unto  him. 

13  But  within  a  while  they  forgat  his 
works,  and  would  not  abide  his  counsel. 
(50.) 

14  But  lust  came  upon  them  in  the  wil- 
derness, and  they  tempted  God  in  the 
desert. 

15  And  he  gave  them  their  desire,  and 
sent  leanness  withal  into  their  soul. 

16  They  angered  Moses  (51.)  also  in 
their  tents,  and  Aaron  the  saint  of  the  Lord. 

17  So  the  earth  opened,  and  swallowed 

may  here  learn  the  surest  way  to  attain  it:  namely, 
by  confessing  their  own  sins,  and  those  of  their 
ancestors.  "  We  have  sinned  with  our  fathers," 
that  is,  after  their  example  of  unbelief  and  disobe- 
dience, of  which  an  account  immediately  foUoweth. 

Bp,  Horne. 

(49.)  As  the  people  of  God  were  conducted  in 
perfect  security  through  the  Red  sea,  when  the 
waters,  reassuming  their  ancient  habitation,  over- 
vvhelmed  the  infidel  host:  so  through  all  the  diffi- 
culties and  dangers  of  the  Christian  course,  faith 
will  ever  find  a  way  opened,  by  the  power  of  Jesus, 
from  sin  to  righteousness,  and  from  death  to  fife' 
the  enemies  of  our  salvation,  how  formidable  so- 
ever, shall  disappear,  and  be  no  more ;  and  we 
shall  sing,  like  Israel,  a  song  of  triumph  to  the  Lord 
our  God.  Bp.  Horne. 

(50.)  The  history  of  this  murmuring  and  impa- 
tience of  the  Israelites  is  in  Exod.  xv.  24,  and 
Numb.  xi.  4.  33.  Let  us  learn  thence  to  wait  God's 
time  and  counsel,  for  the  supply  of  necessaries, 
much  more  of  conveniences  ;  remembering  that  he 
hath  given  us  his  Son,  and  therefore  will  not  deny 
us  such  inferior  corporeal  blessings  as  he  foreseeth 
will  really  prove  blessings  to  us.         Bp.  Horne. 

(51.)  Moses  and  Aaron  were  the  divinely  ap- 
pointed governors  of  Israel,  in  church  and  state. 
Envy  and  ambition  led  Korali,  Dathan,  and  Abi- 
ram,  to  accuse  the  former  of  tyranny,  and  the 
latter  of  priestcraft.  Jehovah  was  appealed  to,  a 
day  appointed,  and  a  decision  made.  One  body  of 
tlie  malcontents  went  down  alive  into  the  pit, 
another  was  consumed  by  fire  from  heaven.  Nunjb. 
xvi.  Let  schismatics  and  rebels  beware  of  thai 
"  pit,"  which  is  bottomless,  and  of  that "  fire"  which 
shall  never  be  quenched.  Bp.  Horne. 


648 


THE  PSALTER. 


Day2\. 


up  Dathan,  and  covered  the  congregation 
of  Abiram. 

18  And  the  fire  was  kindled  in  their 
company  ;  the  flame  burnt  up  the  ungodly. 

19  They  made  a  calf  in  Horeb,  and  wor- 
shipped the  molten  image. 

20  Thus  they  tinnied  their  glory  into  the 
similitude  of  a  calf  tiiat  eatpth  hay. 

21  And  they  forgat  God  their  Saviour, 
who  had  done  so  great  things  in  Egypt ; 

22  Wondrous  works  in  the  land  of  Ham  ; 
and  fearful  things  by  the  Red  Sea. 

23  So  he  said  he  would  have  destroyed 
them,  had  not  Moses  his  chosen  stood  be- 
fore him  in  the  gap,  to  turn  away  his  wrath- 
ful indiofnation,  lest  he  should  destroy 
them.  (52.) 

24  Yea,  they  thought  scorn  of  that  plea- 
sant land,  and  gave  no  credence  unto  his 
word ; 

25  But  murmured  in  their  tents,  and 
hearkened  not  unto  the  voice  of  the  Lord. 

26  Then  lift  he  up  his  hand  against  them, 
to  overthrow  them  in  the  wilderness  ; 

27  To  cast  out  their  seed  among  the  na- 
tions, and  to  scatter  them  in  the  lands. 

28  They  joined  themselves  unto  Baal- 
peor,  and  ate  the  offerings  of  the  dead.  (53.) 

29  Thus  they  provoked  him  to  anger 
with  their  own  inventions ;  and  the  plague 
was  great  among  them. 

30  Then  stood  up  Phinees,  and  prayed  ; 
and  so  the  plague  ceaseJ. 

31  And  that  was  counted  unto  him  for 

(52.)  In  tlie  language  of  Moses,  interceding  for 
his  couutryinen  with  the  offended  Majesty  of  liea- 
ven,  how  are  we  astonished  at  an  instance  of  such 
invincible  fortitude,  fervent  piety,  unadulterated 
patriotism,  triumphant  faith,  and  unbounded  chari- 
ry  !  Once,  and  but  once,  was  this  instance  exceed- 
ed, by  him,  in  whose  name  the  intercession  of 
Moses  was  ma  !e  and  accepted  ;  who,  really  taking 
upon  himself  the  sins  of  his  people,  suffered  the 
vengeance  due  to  them  ;  and  who  is  now  at  the 
right  hand  of  God  interceding  for  us  all.  See 
Exod.  xxxii.  10—14.  and  32.  Bp.  Home. 

(53.)  That  is,  sacrifices  which  were  offered  either 
to  dead  idols,  or  to  men  deified  after  death.  The 
part  of  sacred  history,  to  which  these  verses  allude, 
is  contained  in  Numb,  xxv,  and  xxxi.  16.  And  in 
general  we  learn  from  it  how  acceptable  to  God  is, 
not  the  forwardness  of  uncommissioned  zealots, 
but  a  well  timed  and  duly  authorized  zeal  for  his 
service  ;  as  also  how  dangerous  it  is  to  converse 
too  freely  with  those  of  the  other  sex,  especially 
when  they  have  been  educated  in  a  false  religion 
or  in  no  religion  at  all.  Bp.  Home. 


righteousness,  among  all  posterities  for  ever- 
more. 

32  They  angered  him  also  at  the  waters 
of  strife,  so  that  he  punished  Moses  for  their 
sakes  ; 

33  Because  they  provoked  his  spirit,  so 
that  he  spake  unadvisedly  with  his  lips. 

34  Neither  destroyed  they  the  heathen, 
as  the  Lord  commanded  them:  (54.) 

35  But  were  minified  among  the  heathen, 
and  learned  their  works.  p 

36  Insomuch  tliat  they  worshipped  their  ( 
idols,  which  turned  to  their  own  decay ;  1 
yea,  they  offered  their  sons  and  their  daugh-  ' 
ters  unto  devils  ; 

37  And  shed  innocent  blood,  even  the 
blood  of  their  sons  and  of  their  daughters, 
whom  they  offered  unto  tlie  idols  of  Canaan  ; 
and  the  land  was  defiled  with  blood. 

38  Thus  were  they  stained  with  their 
own  works,  and  went  a  whoring  with  their 
own  inventions.  (55.) 

39  Therefore  was  the  wrath  of  the  Lord 
kindled  against  his  people,  insomuch  that 
he  abhorred  his  own  mheritance. 

40  And  he  gave  them  over  into  the  hand 
of  tlie  heathen  ;  and  they  that  haled  them 
were  lords  over  thom. 

41  Their  enemies  oppressed  them,  and 
had  them  in  subjection. 

42  Many  a  time  did  he  deliver  them;       ^ 
but  they  rebelled  against  him  with  their 
own  inventions,  and  were  brought  down  in 
their  wickedness. 

(51.)  When  the  iniquity  of  the  Canaanites  was 
full,  it  pleased  God  to  extirpate  the  race,  and  Israel 
was  commissioned  to  execute  upon  them  the  ven- 
geance determined.  But  the  conquerors  suffered 
themselves  frequently  to  be  seduced  into  all  the 
abominations  of  the  conquered,  and  spared  their 
idolatrous  altars,  till  themselves  came  to  bow  down 
before  them.  Judges  ii.  2,  3.  The  Canaanites, 
against  whom  we  Christians  militate,  are  our  lusts, 
which,  if  they  are  spared  and  treated  with,  will 
prove  "a  snare"  to  us,  and  in  time  become  our 
masters.  Mercy  shewn  to  them  is  cruelty  to  our-  j 
selves,  and  will  always  be  found  so  in  the  end. 

Bp.  Horne. 

(55.)  This  is  an  epitome  of  the  history  of  the 
Israelites,  from  the  time  when  they  took  posses- 
sion of  Canaan,  downwards.  Transgressions 
brought  on  chastisements  ;  chastisements  produced 
repentance  ;  and  repentance  obtained  mercy.  For 
their  last  and  grand  rebellion  agamst  the  Son  of 
God,  and  their  King  Messiah,  whom  they  murder- 
ed, the  sore  burden  of  heaven's  displeasure  hath 
now  rested  upon  the  nation  these  seventeen,  years  j 


<r^ 


Day  22. 


THE  PSALTER. 


649 


43  Nevertheless,  when  he  saw  their  ad- 
versity, he  heard  their  complaint. 

44  He  thought  upon  his  covenant,  and 
pitied  them,  according  unto  the  multitude  of 
his  mercies ;  yea,  he  made  all  those  that  led 
them  away  captive  to  pity  them. 

45  Deliver  us,  O  Lord  our  God,  and 
gather  us  from  among  the  heathen  ;  that  we 
may  give  thanks  unto  thy  holy  name,  and 
make  our  boast  of  thy  praise. 

46  Blessed  be  the  Lord  God  of  Israel, 
(56.)  from  everlasting,  and  world  without 
end  ;  and  let  all  the  people  say,  Amen. 


^ 


.-/' 


The  Twenty  second  Day. 
MORNING  PRAYER. 


Psalm  107.  (57.)     Confitemini  Domino. 

O  GIVE  thanks  unto  the  Lord ;  for  he  is 
gracious,  and  his  mercy  endureth  for  ever. 

2  Let  them  give  thanlcs,  whom  the  Lord 
hath  redeemed,  and  delivered  from  the  hand 
of  the  enemy  ; 

3  And  gathered  them  out  of  the  lands, 

but  their  eyes  are  not  yet  opened ;  their  hearts 
have  not,  hitherto,  relented.  How  hath  the  "  wrath 
of  Jehovah  been  kindled  against  his  people,  inso- 
much that  he  hath  abhorred  his  own  inheritance  !" 
How  hath  he  "  given  them  into  the  hand  of  the 
heathen,  and  caused  them  that  hated  them  to  rule 
over  them  !"  How  have  "  their  enemies  oppressed 
them  j"  how  have  they  been  "  brought  into  sub- 
jection under  their  hand  !  Nevertheless,  O  Lord, 
regard  their  affliction,  when  thou  hearest  their 
cry;"  grant  them  repentance  first,  and  then  par- 
don ;  "  remember  for  them  thy  covenant ;"  let  them 
change  their  mind,  and  do  thou  "  change  thy  pur- 
pose, according  to  the  multitude  of  thy  mercies ; 
maka  them  also  to  be  pitied  of  all  those  that  have 
carried  them  captives;"  cause  them,  upon  their 
conversion,  to  find  favour  in  ihe  eyes  of  the  na- 
tions; and  do  thou,  who  hast  so  long  been  "  a  light 
to  lighten  the  Gentiles,"  become  once  more  "  the 
glory  of  thy  people  Israel."  Bp.  Horne. 

(56.)  Al  all  times,  in  all  places,  and  by  all  per- 
sons, on  earth  and  in  heaven,  in  prosperity  and  ad- 
versity, peace  and  persecution,  "  the  Lord  God  of 
Israel,"  the  Saviour  and  Redeemer  of  his  Church, 
is  to  be  "blessed  ;"  nor  can  any  situation  exempt 
a  believer  from  saying,  "Amen,  Hallelujah,"  that 
is,  from  blessing  God,  himself,  and  exciting  others 
to  do  the  same.  Bp.  Horne. 

(57.)  The  redeemed  of  the  Lord  are  exhorted  in 
this  Psidm,  1 — 3,  to  praise  him  for  his  goodness  in 
redeeming,  and  gathering  them  from  the  fourquar- 
82 


from  the  east,  and  from  the  west ;  from  the 
north,  and  from  the  south. 

4  They  went  astray  in  the  wilderness 
out  of  the  way,  and  found  no  city  to  dwell 
in.  (58.) 

5  Hungry  and  thirsty,  their  soul  fainted 
in  them. 

6  So  they  cried  unto  the  Lord  in  their 
trouble,  and  he  delivered  them  from  their 
distress. 

7  He  led  them  forth  by  the  right  way, 
that  they  might  go  to  the  city  where  they 
dwelt. 

8  O  that  men  would  therefore  praise  the 
Lord  for  his  goodness  ;  and  declare  the 
wonders  that  he  doeth  for  the  children  of 
men  !  (59.) 

9  For  he  satisfieth  the  empty  soul,  and 
filleth  the  hungry  soul  with  goodness. 

10  Such  as  sit  in  darkness,  and  in  the 
shadow  of  death,  being  fast  bound  in  misery 
and  iron  ;  (60.) 

11  Because  they  rebelled  against  the 
words  of  the  Lord,  and  lightly  regarded  the 
counsel  of  the  Most  Highest. 

12  He  also    brought  down    their   heart 

ters  of  the  world.  Their  danger  and  their  dehver- 
ance  are  represented  under  the  four  striking  ima- 
ges, 4 — 9,  of  travellers  lost  in  a  wilderness,  but  di- 
rected and  conducted  home ;  10 — 16,  of  prisoners 
rescued  from  captivity  ;  17 — 22,  of  sick  and  dying 
men  restored  to  health;  23—32,  of  mariners  pre- 
served in  a  storm  at  sea,  and  brought  safe  into  port. 
33 — 41,  Some  other  instances  of  God's  providence 
in  the  government  of  the  world,  and  of  the  Church, 
are  adduced  and  insisted  on,  for,  42,  the  consolation 
of  the  righteous,  and  43,  the  instruction  of  all, 

Bp.  Horne. 
(58.)  The  spiritual  blessings  of  redemption  are 
represented  by  the  Psalmist  under  four  exquisitely 
beautiful  and  expressive  images  ;  which  images 
are  themselves  four  special  acts  of  God's  provi- 
dential care  and  love,  shpwn  towards  the  bodies  of 
men  in  the  world  ;  corresponding  with  as  many 
works  of  grace,  wrought  on  the  souls  of  believers, 
in  the  Church.  The  first  of  these  pictures  exhibit- 
eth  to  our  view  a  set  of  travellers  lost  in  a  pathless  r 
desert,  and  well  nigh  famished  through  want  of  \ 
necessary  provisions.  They  make  their  distresses 
known  by  prayer  to  Jehovah,  and  lo,  he  appears  as 
their  guide;  he  supplies  all  their  necessities  upon 
the  journey,  and  conducts  them  in  safety  to  their 
place  of  abode.  Thus  he  dealt  with  Israel  of  old, 
in  their  passage,  through  the  waste  and  howling 
wilderness,  from  Egypt  to  Canaan.  And  thus  he 
is  ready  to  deal  with  us  all.  Fervent  and  impor- 
tunate prayer  to  the  God  of  our  salvation  will  pro- 


650 


THE  PSALTER. 


Day  22. 


through  heaviness ;  they  fell  down,  and  there 
was  none  to  help  them. 

13  So  when  they  cried  unto  the  Lord  in 
their  trouble,  he  delivered  them  out  of  their 
distress. 

14  For  lie  brought  them  out  of  darkness, 
and  out  of  the  shadow  of  death,  and  brake 
their  bonds  in  sunder. 

15  O  that  men  would  therefore  praise  the 
Lord  for  his  goodness ;  and  declare  the 
wondersthat  he  doeth  for  the  children  of  men ! 

16  For  he  hath  brolcen  the  gates  of  brass, 
and  smittten  the  bars  of  iron  in  sunder 

^  .  17  Foolish  men  are  plagued  for  their 
^"  offence,  (61.)  and  because  of  their  wicked- 
^       ness. 

18  Their  soul  abhorred  all  manner  of 
meat,  and  they  were  even  hard  at  death's 
door. 

19  So  when  they  cried  unto  the  Lord  in 
their  trouble,  he  delivered  them  out  of  their 
distress. 

cure,  from  above,  knowledge  to  dispel  our  ignorance, 
and  grace  to  help  our  infirmities ;  the  former  will 
enable  us  to  walk  in  it,  and  both  together  will 
carry  us,  in  due  time,  to  "  the  city  of  our  eternal  ha- 
bitations." Bp.  Horne. 

(59.)  This  verse  is  a  chorus,  repeated  after  ;he 
celebration  of  each  of  the  four  mercies  here  related. 
Literally  it  is,  "  Let  them  acknowledge  to  Jehovah 
his  mercy,  and  his  wonders  for  the  children  of 
Adam."  And  what  can  better  deserve  our  acknow- 
ledgment, than  the  provision  made  for  the  bodies 
and  souls  of  Chtistian  travellers,  in  their  way  to 
that  heavenly  country  and  city,  "  where  they  shall 
hunger  no  more,  neither  shall  the  sun  light  on 
t  them,  nor  any  heat ;  for  the  Lamb  v  hich  is  in  the 

'  midst  of  the  throne  shall  feed  them,  and  shall  lead 

them  unto  living  fountains  of  waters :  and  God 
shall  wipe  away  all  tears  from  their  eye?."  Rev. 
vii.  16.  Bp.  Horne. 

(60.)  Tn  this  second  piece  of  divine  scenery,  we 
behold  a  people  groaning  under  all  the  miseries  of 
captivity,  deprived  of  light  and  liberty,  chained 
down  in  horrid  dungeons,  and  there  expecting  the 
day  of  execution.  These  calamities  they  are  re- 
presented as  having  brought  upon  themselves  by 
lh'?ir  rebellion  against  God,Avho  takes  this  method 
of  humbling  them.  It  succeeds,  and  brings  them 
upon  their  knees  to  Him  who  alone  is  able  to  de 
liver  them.  But  the  grand  universal  captivity  is 
that  of  sin  and  death  ;  the  grand  and  universal  de- 
liverance, for  which  all  the  redeemed  of  the  Lord 
ought  to  praise  his  mercy,  is  that  by  Jesus  Christ. 

Bp.  Horne. 

(61.)  The  recovery  of  men  from  sickness  affords 
a  third  image  of  the  benefits  conferred  on  oui  na- 


20  He  sent  his  word,  and  healed  them ; 
and  they  were  saved  from  their  destruc- 
tion. 

21  O  that  men  would  therefore  praise 
the  Lord  for  his  goodness  ;  and  declare  the 
wonders  that  he  doeth  for  the  children  of 
men  ! 

22  That  they  would  offer  unto  him  the 
sacrifice  of  thanksgiving,  and  tell  out  his 
works  with  gladness ! 

23  They  that  go  down  to  the  sea  in  ships, 
(62.)  and  occupy  their  business  in  great 
waters ; 

24  These  men  see  the  works  of  the  Lord, 
and  his  wonders  in  the  deep, 

25  For  at  his  word  the  stormy  wind 
ariseth,  which  liftelh  up  the  waves  thereof. 

26  They  are  carried  up  to  the  heaven, 
and  down  again  to  the  deep ;  their  soul 
melteth  away  because  of  the  trouble, 

27  They  reel  to  and  fro,  and  stagger  like 
a   drunken  man,  and  are  at  their  wit's  end. 

ture,  by  the  Redeemer.     Sickness,  as  we  are  here 
informed,  is  the  punishment  of  human  folly  and  in- 
iquity.    The  Israelites  in  the  wilderness,  "because 
of  their  iniquities,  were   often   afflicted "  with  a 
plague.     But  when  they  repented,  and  atonement 
was  made,  the  plague  ceased.     They  were  stung 
by  fiery  serpents  ;  but  when  they  cried  unto  Je- 
hovah, he  sent  his  word  and  healed  them."     Now 
the  mind  by  reason  of  sin,  is  not  less  subject  to  in-      -j  i 
firmities  than  the  body.     But  the  case  is  not  des-        / 
perate,  while  there  is  breath  enough  left  to  call  in,        ' 
by  prayer,  the  great  Physician   of  spirits.    The       1 
most  inveterate  malady  gives  place  to  his   effica- 
cious medicines;  appetite  revives,  health   returns, 
and  the  believer  is  reinstated   in  the  vigour  and        /J 
beauty  of  holiness,  Bp,  Horne, 

(62.)  The  fourth  similitude  chosen  to  portray  the 
dangers  of  our  present  state,  and  the  goodness  of 
God  displayed  in  our  salvation,  is  taken  from  that 
signal  instance  of  the  divine  power  and  providence, 
the  preservation  of  mariners  in  a  storm  at  sea. 
The  description  which  the  Psalmist  hath  given  us 
of  such  an  event  admitteth  of  no  comment.  But 
then  we  cannot  help  reflecting,  that  there  is  a  ship, 
in  which  we  are  all  embarked  ;  there  is  a  troubled 
sea,  on  which  we  all  sail ;  there  are  storms,  by 
which  we  are  all  frequently  overtaken  ;  and  there 
is  a  haven,  which  we  all  desire  to  behold  and  to 
enter.  For  the  Church  is  a  ship  ;  the  Avorld  is  a 
sea  ;  temptations,  persecutions,  and  afflictions,  are 
the  waves  of  it ;  the  prince  of  the  power  of  the  air 
is  the  stormy  wind  which  raises  them  ;  and  heaven 
is  the  only  port  of  rest  and  security.  In  both  cases, 
prayer  is  the  proper  effect,  and  the  only  remedy 
left.    With  the  earnestness  of  affrighted  marmers. 


Day  22. 


THE  PSALTER. 


651 


28  So  when  they  cry  unto  the  Lord  in 
their  trouble,  he  delivereth  them  out  of  their 
distress. 

29  For  he  maketh  the  storm  to  cease,  so 
that  the  waves  thereof  are  still. 

30  Then  are  they  glad,  because  they  are 
at  rest ;  and  so  he  bringeth  them  unto  the 
haven  where  they  would  be. 

31  O  that  men  would  therefore  praise 
tlie  Lord  for  his  goodness ;  and  declare  the 
wonders  that  he  doeth  for  the  children  of 
men  ! 

32  That  they  would  exalt  him  also  in 
the  congregation  of  the  people,  and  praise 
him  in  the  seat  of  the  elders  ! 

33  Who  turneth  the  floods  into  a  wil- 
derness, (63.)  and  drieth  up  the  water 
springs. 

34  A  fruitful  land  maketh  he  barren, 
for  the  wickedness  of  them  that  dwell 
therein. 

35  Again  he  maketh  the  wilderness  a 
standing  water,  and  water-springs  of  a  dry 
ground. 

36  And  there  he  setteth  the  hungKy,  that 
they  may  build  them  a  city  to  dwell  in  ; 

37  That  they  may  sow  their  land,  and 
plant  vineyards,  to  yield  them  fruits  of  in- 
crease. 

38  He  blesseth  them,  so  that  they  multi- 
ply exceedingly ;  and  sufFereth  not  their 
cattle  to  decrease. 

39  And  again,  when  they  are  minished 
and  brought  low  through  oppression, 
through  any  plague  or  trouble  ; 

40  Though  he  suffer  them  to  be  evil-en- 
treated through  tyrants,  and  let  them  wan- 
der out  of  the  way  in  the  wilderness  ; 

41  Yet  helpeth  he  the  poor  out  of  mis- 
ery, and  maketh  him  households  like  a  flock 
of  sheep. 

42  The  righteous  will  consider  this,  and 
rejoice;  (64.)  and  the  mouth  of  all  wicked- 
ness shall  be  stopped. 

who  will  then  be  devout,  though  they  never  were 
so  before,  we  should  "  cry  unto  the  Lord  Jesus  in 
our  trouble ;"  we  should,  as  it  were,  "  awake"  him, 
like  the  disciples,  with  repetitions  of  "  Lord,  save 
us,  we  perish  !"  Bp.  Horne. 

(63.)  In  this  latter  part  of  the  Psalm,  the  prophet 
farther  exemplifieth  the  power,  the  justice,  and  the 
goodness  of  God:  his  power,  in  being  able  to 
change  the  very  nature  of  things  ;  his  justice  and 
his  goodness,  in  so  doing,  either  to  punish  the  re- 
bellious, or  to  reward  the  obedient.     Bp.  Horne. 

(64.)  Two  consequences  will  follow  from  this 
alternate  display  of  the  mercy  and  the  judgment  of 
God.     The  righteous,  finding  themselves  still  the 


43  Whoso  is  wise,  will  ponder  these 
things ;  and  they  shall  understand  the  lov- 
ing-kindness of  the  Lord. 

EVENING  PRAYER. 

Psalm  103.  (65.)  Paratum  cor  meiim. 

O  GOD,  my  heart  is  ready,  my  heart  is 
ready  ;  I  will  sing,  and  give  praise  with  the 
best  member  that  I  have. 

2  Awake,  thou  lute  and  harp  ;  I  myself 
will  awake  right  early. 

3  I  will  give  thanks  unto  thee,  O  Lord, 
among  the  people  ;  I  will  sing  praises  unto 
thee  among  the  nations. 

4  For  thy  mercy  is  greater  than  the 
heavens,  and  thy  truth  reacheth  unto  the 
clouds. 

5  Set  up  thyself,  O  God,  above  the  hea- 
vens, and  thy  glory  above  all  the  earth. 

6  That  thy  beloved  may  be  delivered: 
let  thy  right  hand  save  them,  and  hear  thou 
me. 

7  God  hath  spoken  in  his  holiness ;  I 
will  rejoice  therefore,  and  divide  Sichera, 
and  mete  out  the  valley  of  Succoth. 

8  Gilead  is  mine,  and  Manasses  is  mine  ; 
Ephraim  also  is  the  strength  of  my  head  ; 

9  Juda  is  my  lav/giver  ;  Moab  is  my 
wash-pot;  over  Edom  \v'\\\  I  cast  out  my 
shoe  ;  upon  Philistia  will  I  triumph. 

10  Who  will  lead  me  into  the  strong 
city  ?  and  who  will  bring  me  into  Edom  1 

11  Hast  not  thou  forsaken  us,  O  God? 
and  wilt  not  thou,  O  God,  go  forth  with 
our  hosts  ? 

12  0  help  us  against  the  enemy  :  for  vain 
is  the  help  of  man. 

13  Through  God  we  shall  do  great 
acts  ;  and  it  is  he  that  shall  tread  down  our 
enemies. 

Psalm  109.  (66.)     Deus  laudum. 
HOLD  not  thy  tongue,  O  God  of  my  praise ; 

objects  of  the  former,  will  have  cause  to  rejoice 
and  give  thanks  ;  and  the  wicked,  when  visited 
with  the  latter,  will  be  forced,  by  their  silence  at 
least,  to  own  that  their  punishment  is  just.  This 
will  certainly  be  the  case  at  the  last  day,  when  the 
dispensations  of  God,  and  the  perfect  rule  of  equity 
observed  in  them,  shall  be  manifested  to  all  the 
world.  Bp.  Horne. 

(65.)  This  Psalm  is  composed  of  parts  taken, 
without  any  material  alteration,  from  t'.vo  others. 
The  first  five  verses  occur  ia  Psalm  Ivii.  8 — 12 ; 
the  last  eight  are  found  in  Psalm  Ix.  5—12.  The 
reader  is  therefore  referred  to  the  exposition  al- 
ready given  of  those  Psalms.  Bp.  Horne. 


652 


THE  PSALTER. 


Day  22, 


for  the   month   of  the  ungodly,    yea,  the 
mouth  of  the 'deceitful  is  opened  upon  me. 

2  And  they  have  spoken  against  me 
with  false  tongnes  ;  they  compassed  me 
about  also  with  words  of  hatred,  and  fought 
against  me  without  a  cause. 

3  For  the  love  that  I  had  unto  them,  lo, 
they  take  now  my  contrary  part ;  but  I  give 
myself  unto  prayer. 

4  Thus  have  they  rewarded  me  evil  for 
good,  and  hatred  for  my  good  will. 

5  Set  thou  (67.)  an  ungodly  man  (68.)  to 
be  ruler  over  him,  and  let  Satan  stand  at 
his  right  hand. 

6  When  sentence  is  given  upon  him,  let 
him  be  condemned  ;  and  let  his  prayer  be 
turned  unto  sin. 

The  strain  of  gratitude  and  triumph,  which  runs 
through  the  Psaliu,  makes  it  suitable  to  the  service 
of  the  Church  on  Ascension-day.  Travell. 

(66.)  St.  Peter,  (Acts  i.  20,)  hath  taught  us  to 
apply  the  predictions  in  this  Psalm  to  the  betray- 
ers and  murderers  of  Messiah,  who  is,  consequent- 
ly, the  person  here  speaking,  and,  1 — 4,  complain- 
ing of  the  injuries  which  he  suffered  from  them  ; 
after  which,  5 — 19,  he  forewarneth  them  of  all  the 
judgments  and  sore  calamities  that  should  come  up- 
on them  and  their  posterity  ;  20 — 24,  he  returneth  to 
the  subject  of  his  passion  ;  25 — 28,  repeateth  his 
supplications  for  himself  and  his  Church  ;  and,  29, 
30,  concludeth  with  an  act  of  praise.  In  this  light 
was  the  Psalm  considered  and  interpreted  in  the 
ancient  Church,  by  Chrysostom,  Jerome,  Augus- 
tine, Theodoret,  and  others.  Bp.  Horne. 

The  first  four  verses  of  this  Psalm  clearly  de- 
scribe the  treatment  which  our  Lord  met  with  from 
the  Jews.  The  curses,  that  follow,  as  clearly  de- 
scribe the  judgments  which  have  fallen  upon  that 
miserable  people.  So  that  the  whole  is  a  predic- 
tion of  his  sufferings,  and  of  their  punishment,  de- 
livered in  the  form  of  complaint  and  imprecation. 
Nor  is  there  any  thing  in  it,  rightly  understood, 
more  offensive,  than  in  the  prophetic  curses  of  the 
patriarchs.  Bp.  Horsley. 

(67.)  Or  "  Thou  wilt  set."  As  most  of  the  fol- 
lowing verbs  are  in  the  future  tense,  and  the  rest 
have  evidently  a  predictive  and  future  import,  the 
same  liberty  might  here  be  taken,  as  in  Ps.  Ixix,  of 
rendering  them  throughout  uniformly  in  that  tense; 
by  which  means  the  curses  pronounced  in  this 
Psalm  wnll  at  once  appear  to  be  of  the  same  import 
with  those  in  the  xxviiith  chapter  of  Deuteronomy. 
The  reader  is  entreated,  when  he  shall  have  pe- 
rused the  Psalm,  to  turn  to  that  chapter  and  judge 
for  himself.  Br.  Horne. 

(68.)  A  transition  is  here  made  to  the  adversa- 
ries of  Messiah ;  primarily  to  Judas,  "  who  was 


7  Let  his  days  be  few,  (69.)  and  let  ano- 
ther take  his  office. 

8  Let  his  children  be  fatherless,  (70.)  and 
his  wife  a  widow. 

9  Let  his  children  be  vagabonds,  and  l)f  g 
their  bread  ;  let  them  seek  it  also  out  of  de- 
solate places. 

10  Let  the  extortioner  consume  all  that 

he  hath  ;  (7L)  and  let  the  stranger  spoil  his     o 
labour. 

11  Let  there  be  no  man  to  pity  him,  nor 
to  have  compassion  upon  his  fatherless 
children. 

12  Let  his  posterity  be  destroyed  ;  (72.) 
and  in  the  next  generation  let  liis  name  be 
clean  put  out. 

13  Let  the  wickedness  of  his  fathers  be 

} 

guide  to  them  that  took  Jesus  ;"  (Acts  i.  16  ;)  sc-        I 
condarily  to  the  synagogue,  of  whom  Judas  may  be 
considered  as  an  epitome  and  representative.     It  is 
foretold,  that,  by  betraying  and  murdering  the  best 

of  masters,  they  should  subject  themselves  to  the 
tyranny  of  the  worst ;  that  they  should  become 
slaves  tq  the  "wicked  one,"  who  should  justly  be 
"  set  over  them,"  when  they  had  delivered  them- 
selves into  his  hands  :  that  "  Satan,"  who  had 
stood  by  them  to  tempt  them,  should  "stand  at 
their  right  hand"  to  accuse  them  at  the  tribunal  of 
God  ;  that  when  tried,  they  would  be  convicted  and 
"  condemned,"  and  even  their  "prayer  would  be 
abomination  in  the  sight  of  the  Lord,  as  being  of- 
fered without  true  contrition  and  repen'tance, 
without  faith,  hope,  or  charity.  Such  is  the 
wretched  state  of  the  Jews,  estrang-ed  from  God, 
and  in  bondage  to  the  devil ;  such  the  prayers, 
which,  from  hardened  and  malignant  heart*,  they 
continually  utter,  for  the  excision  of  all  Christians, 
and  for  the  extirpation  of  that  blessed  name,  on 
which  Christians  call.  These  prayers,  instead  of 
lightening  the  burden  of  their  sins,  certainly  add  to 
its  weight.  Bp.  Home. 

The  Jewish  worship  is  now  become  sin,  as  it 
contains  a  standing  denial  of  our  Lord. 

Bp.  Horsley. 

(69.)  This  is  the  verse  which  St.  Peter  hath 
cited  and  applied  in  his  discourse  to  the  disciples, 
at  the  election  of  Matthias  into  the  place  of  Judas. 
The  passage  in  our  Psalm  is  singular,  yet  applica- 
ble not  to  Judas  only,  but  lo  the  whole  nation  of  the 
Jews  ;  whose  "  days,"  after  they  had  crucified  the 
Lord  of  glory,  "  were  few  ;"  who  were  dispossessed 
of  the  place  and  "office"  which  they  held  as  the 
Church  of  God,  and  to  which,  with  all  its  honours 
and  privileges,  tl)e  Gentile  Chris'iaja  Church  sue-  \ 
ceeded  in  their  stead,  when  the  Aaruiiica'  p'"'*'st-  ;  ] 
hood  was  abolished,  and  that  of  the  true  Melchize- 
dek  established  for  ever.  Bp.  Hohnb. 


Day  23. 


THE  PSALTER. 


653 


had  in  remembrance  in  the  si^'it  of  the  Lord, 
and  let  not  the  sin  of  his  mother  be  done 
away. 

14  Let  them  ahvay  be  before  the  Lord, 
that  he  may  root  out  the  memorial  of  them 
from  o(f  the  earth  ; 

15  And  that,  because  his  mind  was  not 
to  do  good  ;  (73.)  but  persecuted  the  poor 
helpless  man,  that  he  might  slay  him  that 
was  vexed  at  the  heart. 

16  His  delight  was  in  cursing,  and  it 
shall  happen  unto  him  ;  he  loved  not  bless- 
ing, therefore  shall  it  be  far  from  him, 

17  He  clothed  himself  with  cursing  like 
as  with  a  raiment,  and  it  shall  come  into  his 
bowels  like  water,  and  like  oil  into  his  bones. 

18  Let  it  be  unto  him  as  the  cloak  that  he 
hath  upon  him,  and  as  the  girdle  that  he  is 
always  girded  withal. 

19  Let  it  thus  happen  from  the  Lord  un- 
to mine  enemies,  and  to  those  that  speak 
evil  against  my  soul. 

20  But  deal  thou  with  me,  O  Lord  God, 
accordins:  unto  thy  name ;  for  sweet  is  thy 
mercy.  (74.) 

21  O  deliver  me,  for  I  am  helpless  and 
poor,  and  my  heart  is  wounded  within  me. 

22  I  go  hence  like  the  shadow  that  de- 
parteth,  and  am  driven  away  as  the  grass- 
hopper. 

(70.)  If,  by  the  wretched  death  of  Judas,  his 
wife  became  a  widow,  and  his  children  orphans, 
vasabonds,  and  beggars,  their  fate  was  but  aprelude 
to  that  of  thousands  and  tens  of  thourands  of  the  same 
nation,  whose  husbands  and  fathers  came  after- 
wards to  a  miserable  end,  at  the  destruction  of  Je- 
rusalem. Their  children,  and  children's  children, 
Jiave  since  been  "  continually  vagabonds"  upon  the 
earth,  in  the  state  of  Cain,  when  he  had  murdered 
his  righteous  brother,  not  cut  oflf,  but  marvellously 
preserved  for  punishment  and  woe.    Bp.  Horne. 

(71.)  Since  the  destruction  of  Jerusalem,  how 
often  hath  his  race  been  seized,  pilla-jed,  stripped, 
and  impoverished,  by  prince  and  people,  in  all  the 
nations  of  the  known  world;  none  appearing,  as  in 
other  cases,  to  "  favour  and  extend  mercy"  to  them  ! 

Bp.  Horne. 

(72.)  The  traitorous  and  rebellious  "  posterity"  of 
traitorous  and  rebellious  parents  suffered  an  "exci- 
sion" by  the  Roman  sword,  and  "  in  the  generation 
following,  their  name,"  as  a  church  and  civil  polity, 
was  "  blotted  out"  of  the  list  of  states  and  king- 
doms upon  earth.  Bp.  Horne. 

(73.)  The  crime  which  brought  upon  its  perpe- 
trators all  the  above-mentioned  judgments  and 
calamities,  is  here  pointed  out  too  plainly  to  be 
mistaken.    They   "  remembered  not  to  shew  mer- 


23  My  knees  are  weak  through  fasting  ; 
my  flesh  is  dried  up  for  want  of  fatness. 

24  I  became  also  a  reproach  unto  them  : 
they  that  looked  upon  me  shaked  their 
heads. 

25  Help  me,  O  Lord  my  God ;  O  save 
me  according  to  thy  mercy. 

26  And  they  shall  know  how  that  this 
is  thy  hand,  and  that  thou,  Lord,  hast 
done  it. 

27  Though  they  curse,  yet  bless  thou ; 
and 'let  them  be  confounded  that  rise  up 
against  me  ;  but  let  thy  servant  rejoice. 

28  Let  mine  adversaries  be  clothed  with 
shame  ;  and  let  them  cover  themselves  with 
their  own  confusion,  as  with  a  cloak. 

29  As  for  me,  I  will  give  great  thanks 
unto  the  Lord  with  my  mouth,  and  praise 
him  among  the  multitude  : 

30  For  he  shall  stand  at  the  right  hand 
of  the  poor,  to  save  his  soul  from  unright- 
eous judges. 


The  Twejity  third  Day. 
MORNING  PRAYER. 

Psalm  110.  (75.)    Dixit  Dominus. 
THE  Lord  said  unto  my  Lord,  (76.)  Sit 

cy"  to  him,  who  shewed  it  to  all  the  world  ;  they 
"persecuted"  him  who  for  our  sakes  became 
"poor,"  and  who  condescended  to  ask  of  his  crea- 
tures water  to  drink  ;  they  betrayed  and  murdered 
the  lowly  and  afflicted  Jesus,  whose  "heart"  was 
broken  with  sorrow  for  their  sins,  and  with  a  sense 
of  the  punishment  due  to  them.  How  long  will  it 
be,  ere  the  brethren  of  this  most  innocent  and  most 
injured  Joseph,  "  say  one  to  another.  We  are  very 
guilty  concerning  our  brother,  in  that  we  saw  the 
anguish  of  his  soul,  when  he  besought  us,  and  we 
would  not  hear :  therefore  is  this  distress  come  upon 
us!"  Gen.  xlii.  21.  Bp.  Horne. 

(74.)  In  this  last  part  of  the  Psalm,  Messiah  pe- 
titioneth  for  deliverance,  urging  to  the  Father  his 
power  as  "  Lord,"  the  honour  of  his  "name,"  and 
the  greatness  of  his  "mercy."  He  then  pleadeth 
his  own  humiliation  and  affliction,  his  "  poverty" 
and  "heart"-felt  agony  of  grief.  Drawing  to- 
wards the  evening  of  his  mortal  life,  he  com- 
pareth  himself  to  a  "shadow,  declining,"  and  about 
to  vanish  from  the  earth,  where  he  hath  no  rest, 
being  persecuted  from  place  to  place,  as  a  "  locust" 
is  driven  hither  and  thither  by  the  stormy  Avind  and 
tempest ;  while  enfeebled  and  emaciated  by  fre- 
quent "fastings,"  and  long  want  of  food  during  his 
passion,  he  was  ready  to  sink  under  his  burden; 


694 


THE  PSALTER. 


Day  23. 


thou  on  my  right  hand,  until  I  make  thine 
enemies  thy  footstool. 

2  The  Lord  sliall  send  the  rod  of  thy 
power  out  of  Sion  ;  be  thou  ruler  even  in 
the  midst  among  thine  enemies.  (77.) 

3  In  the  day  of  thy  power  shall  the  peo- 
ple offer  thee  freewill-offerings  with  an  holy 
worship:  the  dew  of  thy  birth  is  of  the 
womb  of  the  morning.  (78.) 

4  The  Lord  sware,  (79)  and  will  not  re- 
pent, Thou  art  a  priest  for  ever  after  the 
order  of  Melchisedec. 

5  The  Lord  upon  thy  right  hand  shall 
wound  even  kings,  in  the  day  of  his  wrath. 

and  what  aggravated  all  his  sufferings  was,  that 
he  met  with  no  pity  and  compassion  from  those 
around  him  ;  his  enemies  "  reproached"  and  "  re- 
viled him,  shaking  their  heads,  and  saying.  Ah  !  thou 
that  destroyest  the  temple,  and  buildest  it  in  three 
days,  save  thyself."  &c.  Mark  xv.29.  Bp.  Home. 

(75.)  In  this  Psalm  David  prophesieth  concern- 
ing, 1,  the  tHe exaltation  of  Christ;  2,  the  sceptre 
of  his  kingdom  ;  3,  the  character  of  his  subjects  ; 
4,  his  everlasting  priesthood;  5,  6,  his  tremendous 
victories  and  judgments  ;  7,  the  means  of  his  ob- 
taining both  kingdom  and  priesthood,  by  his  suffer- 
ings and  resurrection.  Parts  of  this  prophecy  are 
cited  and  applied  in  the  New  Testament,  by  our 
Lord  himself.  Matt.  xxii.  43;  by  St.  Peter,  Acts 
ii.  34 ;  by  St.  Paul,  1  Cor.  xv.  25  ;  Heb.  v.  6.  The 
church,  likewise,  hath  appointed  it  as  one  of  the 
proper  Psalms  to  be  read  on  Christmas-day.  It 
appertaineth  literally  and  solely  to  king  Messiah. 

Bp.  Horne. 

(76.)  We  are  here  informed  of  Jehovah's  eternal 
and  unchangeable  decree  concerning  the  kingdom 
of  Messiah  its  extensions,  power,  and  duration. 
That  Messiah  should,  after  his  sufferings, be  thus  ex- 
alted, was  determined  in  the  divine  counsel  and 
covenant,  before  the  world  beaan.  Whether  we 
suppose  the  Psalmist  to  be  speaking  of  that  deter- 
mination, or  of  its  actual  accomplishment  at  the 
time  of  Christ's  ascension  into  heaven,  it  raaketh 
no  great  difference.  The  substance  of  the  decree 
is  the  same.  It  was  addressed  by  the  Father  to 
the  Son,  by  Jehovah  to  Messiah,  whom  David 
in  spirit  styleth  "my Lord  ;"  one  that  should  come 
after  him,  as  his  offspring  according  to  the  flesh  ; 
but  one,  in  dignity  of  person,  and  greatness  of  pow- 
er, far  superior  to  to  him,  and  every  earthly  poten- 
tate ;  King  of  kings,  and  Lord  of  lords  ;  God  and 
man  united  in  one  person.  To  this  person  it  was 
said  by  the  Father,  "  Sit  thou  at  my  right  hand, 
until  I  make  thine  enemies  thy  footstool ;"  in  other 
words,  Seeing,  O  my  Son  Messiah,  thou  hast  glo- 
rified me  on  the  earth,  and  finished  the  work 
which  I  gave  thee  to  do,  the  great  work  of  man's 


6  He  shall  judge  among  the  heathen  ;  he 
shall  fill  the  places  with  the  dead  bodies, 
and  smite  in  sunder  the  heads  over  divers 
countries. 

7  He  shall  drink  of  the  brook  in  the  way  ; 
therefore  shall  he  lift  up  his  head.  / 

Psalm  111.  (80.)     Confitehor  tihi. 

1  WILL  give  thanks  unto  the  Lord  with 
my  whole  heart,  secretly  among  the  faithful, 
and  in  the  congregation. 

2  The  works  of  the  Lord  are  great,  (81.) 
sought  out  of  all  them  that  have  pleasure 
therein. 

redemption  ;  take  now  the  throne  prepared  for  thee 
from  the  foundation  of  the  world  ;  behold,  all  pow- 
er is  given  unto  thee  ;  enter  upon  thy  mediatorial 
kingdom,  and  reign  till  every  opposer  shall  have 
submitted  himself  to  thee,  and  sin  and  death  shall 
have  felt  thy  all  conquering  arm.       Bp.  Horne. 

(77.)  In  tiie  foregoing  verse,  David  related  the 
words  spoken  by  the  Father  to  the  Son.  In  this, 
he  himself,  as  a  prophet,  directeth  his  speech  to 
King  Messiah,  predicting  the  glorious  consequences 
of  his  enthronization,  and  the  manner  in  which 
"his  enemies"  are  to  be  made  "his  footstool." 

Bp.  Horne. 

(78.)  Tiie  blessed  effects  of  the  Gospel,  upon  its 
publication,  are  here  foretold.  "  The  people"  of 
Christ  are  those  given  him  by  his  father,  and  gaih- 
ered  to  him  by  the  preachers  of  his  word.  "  The 
day  of  his  power"  is  the  season  of  their  conversion, 
when  the  corruptions  of  nature  can  no  longer  hold 
out  against  the  prevailing  influences  of  grace. 
With  regard  to  the  last  clause  of  this  ver-ie,  Bishop 
Lowth,  in  his  admired  Lectures,  has  observed,  and 
proved,  that  it  may  be  fairly  constructed  to  this  ef-  i 
feet: — "  ]More  than  the  dew  from  the  womb  of  the 
morning  is  the  dew  of  thy  progeny  ;"  that  is.  Thy 
children,  begotten  to  thee  through  the  Gospel,  shall 
exceed  in  number,  as  well  as  brightness  and  beau- 
ty, the  spangles  of  early  dew,  which  the  morning 
discloseth  to  the  delighted  eye  of  the  beholder. 

Bp.  Horne. 

(79.)  F.'om  Christ's  regal  office,  and  the  admin- 
istration thereof  by  the  sceptre  of  his  word  and 
Spirit,  the  prophet  passeth  to  his  sacerdotal  ofl5ce, 
which  was  also  conferred  on  him  by  the  decree  of 
the  Father,  and  that  decree,  as  we  are  told,  ratified 
by  an  oath  ;  "Jehovah  hath  sworn,  and  will  not  re- 
pent," or  change  his  purpose.  We  have  a  Priest  in 
heaven,  who  standeth  continually  pleading  the 
merits  of  his  sacrifice  once  offered  upon  the  cross: 
"  who  ever  liveth  to  make  intercession  for  us  ;"  and 
who  is  ready  at  all  times,  to  bless  us,  "  by  turning 
away  every  man  from  his  iniquities,"  (Acts  iii. 
26 ;)  by  aiding  us  against  our  enemies,  and  sup- 


Day  23. 


THE  PSALTER. 


655 


A 


3  His  work  is  worthy  to  be  praised,  and 
had  in  honour,  and  liis  righteousness  endur- 
eth  for  ever. 

4  The  merciful  and  gracious  Lord  hath 
so  done  his  njarvellous  works,  that  they 
ought  to  be  had  in  remembrance. 

5  He  hath  given  meat  unto  them  that  fear 
him  ;  he  shall  ever  be  mindful  of  his  cove- 
nant. 

6  He  hath  showed  his  people  the  power 
of  his  works,  that  he  may  give  them  the 
heritaofe  of  the  heathen. 

7  The  works  of  his  hands  are  verity 
and  judgment ;  all  his  commandments  are 
true. 

8  They  stand  fast  for  ever  and  ever,  and 
are  done  in  truth  and  equity, 

9  He  sent  redemption  unto  his  people  ; 
he  hath  commanded  Iiis  covenant  for  ever  ; 
holy  and  reverend  is  his  name. 

10  The  fear  of  the  Lord  is  the  beginning 
of  wisdom  ;  (82.)  a  good  understanding  have 
all  they  that  do  thereafter  ;  the  praise  of  it 
endureth  for  ever. 

porting  us  under  our  necessities.  His  priesthood 
is  not  like  that  of  Aaron,  figurative,  successive,  and 
transient,  but  real  and  effectual,  fixed  and  incom- 
municable, eternal  and  unchangeable,  according  to 
that  pattern  of  it  exhibited  to  Abraham,  before  the 
law,  in  the  person  of  Melchizedek,  (Gen.xiv.  18 — 
20,)  and  discoursed  upon  at  large  bv  the  apostle. 
Heb.  vii.  throughout.  Bp.  Horne. 

(80.)  This  is  one  of  the  proper  Psalms  appoint- 
ed by  the  Church  to  be  read  on  Easter-day.  It 
containeth,  1,  a  resolution  to  praise  Jehovah  in  the 
congregation,  2,  8,  for  his  great  and  glorious  works, 
and,  4,  for  the  appointed  memorials  of  them  :  5,  6, 
his  mercies  to  the  Church  are  celebrated,  and,  7,  8, 
the  equity  and  the  stability  of  his  counsels  declar- 
ed ;  9,  the  blessings  of  redemption,  and  the  new 
covenant,  are  mentioned,  as  they  were  prefigured 
of  old  in  God's  dispensations  toward  Israel.  10, 
Religion  is  proclaimed  to  be  true  wisdom. 

Bp.  Horne. 

(81.)  The  subjects  of  man's  praise  are  the 
"  works"  of  God.  Every  one  of  these  works,  whe- 
ther in  the  natural  or  the  spiritual  system,  is 
"  great."  But  the  "  work"  of  all  others,  in  which 
the  "  honotjr  and  glorious  majesty"  of  Jehovah  ap- 
peared, and  which  the  Christian  Church  celebrates 
with  this  Psalm,  is  the  salvation  and  exaltation  of 
our  nature,  by  the  resurrection  of  Jesus  Christ  from 
the  dead ;  an  event,  which  contained  in  it  the  ac- 
complishment of  the  ancient  promises,  and  thereby 
demonstrated  to  all  the  world  the  everlasting  truth, 
fidelity,  and  "righteousness,"  of  him  who  made 
them.  Bp.  Horne. 


Psalm  112.  (83.)     Beatus  vir. 
BLESSED  is  the  man  that  feareth  the 
Lord  ;  he  hath  great  delight  in  his  command- 
ments. 

2  His  seed  shall  be  mighty  (84.)  upon 
earth  ;  the  generation  of  the  faithful  shall  be 
blessed. 

3  Riches  and  plenteousness  shall  be  in  his 
house  ;  and  his  righteousness  endureth  for 
ever. 

4  Unto  the  godly  there  ariseth  up  light 
in  the  darkness  ;  he  is  merciful,  loving,  and 
righteous. 

5  A  good  man  is  merciful,  and  lendeth, 
and  will  guide  his  words  with  discretion  ; 

6  For  he  shall  never  be  moved  :  (85.)  and 
the  righteous  shall  be  had  in  everlasting  re- 
membrance. 

7  He  will  not  be  afraid  of  any  evil  tidings  ; 
for  his  heart  standeth  fast,  and  believeth  in 
the  Lord. 

8  His  heart  is  stablished,  and  will  not 
shrink,  until  he  see  his  desire  upon  his  ene- 
mies. 

(82.)  The  "  fear  of  God  "  is  the  first  step  to 
salvation,  as  it  exciteth  a  sinner  to  depart  from 
evil,  and  to  do  good  ;  to  implore  pardon,  and  to  sue 
for  grace ;  to  apply  to  a  Saviour  for  the  one,  and 
to  a  Sanctifier  for  the  other.  Religion  is  the  per- 
fection of  wisdom,  practice  the  best  instructor,  and 
thanksgiving  the  sweetest  recreation. 

Bp.  Horne. 

(83.)  This  Psalm  seems  to  be  intended  for  a 
short  commentary  upon  the  former:  shewing  how 
well  and  wisely  they  consult  their  own  good  and 
happiness,  who  observe  God's  commandments, 
especially  those  concerning  doing  good  to  others. 

Bp.  Patrick. 

Tlie  Psalmist  enuraerateth  the  blessings  attend- 
ing the  man  who  feareth  Jehovah  ;  1,  the  pleasure 
which  he  taketh  in  doing  his  will;  2,  the  prosperity 
of  his  seed;  3,  the  plenteousness  in  his  house;  4, 
his  comfort  in  trouble;  5,  his  internal  joys;  6,  the 
honoi^r  with  which  he  is  remembered  ;  7,  8,  his 
holy  confidence  in  God  ;  9,  his  good  deeds,  and  the 
reward  of  them  ;  10,  the  envy,  wretchedness,  and 
perdition  of  the  wicked.  The  blessings  of  the  Gos- 
pel are  spiritual  and  eternal ;  and  they  are  confer- 
red upon  the  members  of  the  Christian  Church 
through  Christ  their  head,  who  is  the  pattern  of  all 
righteousness,  and  the  giver  of  all  grace. 

Bp.  Horne. 

(84.)  A  father's  piety  derives  the  benediction 
of  heaven  upon  his  children.  The  posterity  of 
faithful  Abraham  were  often  spared  and  favoured 
on  account  of  their  progenitor.  Bp.  Horne. 

(85.)  Nothing  can  deprive  the  person  here  de- 


656 


THE  PSALTER. 


Day  23, 


9  He  hath  dispersed  abroad,  and  given 
to  the  poor,  and  his  righteousness  remaineth 
for  ever  ;  his  horn  shall  be  exalted  with 
honour. 

10  The  ungodly  shall  see  it,  and  it  shall 
grieve  him  ;  he  shall  gnash  with  his  teeth, 
and  consume  away  ;  the  desire  of  the  un- 
godly shall  perish. 

Psal  m  1 1 3.  (86.)    Laudate,  pueri. 

PRAISE  the  Lord,  ye  servants  ;  O  praise 
the  name  of  the  Lord.  (87.) 

2  Blessed  be  the  name  of  the  Lord,  from 
this  time  forth  for  evermore. 

3  The  Lord's  name  is  praised,  from  the 
rising  up  of  the  sun,  unto  the  going  down 
of  the  same. 

4  The  Lord  is  hijh  above  all  heathen, 
and  his  glory  above  the  heavens. 

5  Who  is*  like  unto  the  Lord  our  God, 
that  hath  his  dwelling  so  high,  and  yet 
hunibleth  himself  to  behold  the  things  that 
arc  in  heaven  and  earth  ? 

6  He  taketh  up  the  simple  out  of  the  dust, 
and  lifteth  the  poor  out  of  the  mire  ; 

scribed  of  his  felicity.  When  his  work  is  done, 
his  body  will  go  to  its  repose  in  the  dust,  but  the 
"  memorial"  of  his  name  and  of  his  good  deeds 
will  be  still  fresh  as  the  morning  breeze,  and  fra- 
grant as  the  flower  of  the  spring.  "He  feareth  no 
evil  report,"  no  blast  of  slander  and  malice  can 
touch  him  ;  no  tidings  of  calamity  and  destruction 
can  shake  his  confidence  in  God.  And,  whatever 
may  be  liis  lot  upon  earth,  and  even  there  the 
charitable  man  will  frequently  be  had  in  "honour," 
at  the  last  day,  certainly,  when  the  thrones  of 
the  mighty  shall  be  cast  down,  and  the  sceptres  of 
tyrants  broken  in  pieces,  then  shall  he  lift  up  his 
head,  and  be  exalted  to  partake  of  the  "  glory  "  of 
his  Redeemer,  the  author  of  his  faith,  and  the  pat- 
tern of  his  charity,  who  gave  himself  for  us,  and  is 
now  seated  at  the  right  hand  of  the  Majesty  in  the 
heavens.  Bp.  Home. 

(86.)  The  servants  of  God  are,  1,  exhorted  to 
praise  his  name,  2,  at  all  times,  3,  in  all  places,  on 
account,  4,  5,  of  his  power  and  glory,  6,  7,  of  his 
mercy  in  redeeming  man,  and.  8,  making  the  Gen- 
tile Church  to  be  a  joyful  mother  of  children.  This 
Psalm  is  appointed  to  be  read  on  Easter-day. 

Bp.  Horne. 

(87.)  Christians  are  the  "servants"  of  Jesus 
Christ ;  and  a  mQ§t  delightful  part  of  their  service  it 
is,  to  "  praise"  his  holy  and  saving  "  name"  in  the 
Church,  which  now  useththis  Psalm  among  others, 
and  with  it  "blesseth  the  name  "of  her  Lord  and 
Saviour,  from  age  to  age.  The  Psalmist  wished 
and  prayed  that  this  might  be  done,  and  he  foresaw 


7  That  he  may  set  him  with  the  princes, 
even  with  the  princes  of  his  people. 

8  He  maketh  the  barren  woman  to  keep 
house,  (88.)  and  to  be  a  joyful  mother  of 
children. 

EVENING  PRAYER.  Jr 

Psalm  1 14.  (89.)     In  exitii  Israel. 
WHEN  Israel  came  out  of  Egypt,  and 
the  house  of  Jacob  from  among  the  strange 
people, 

2  Judah  was  his  sanctuary,  and  Israel  his 
dominion. 

3  The  sea  saw  that,  and  fled  ;  (90.)  Jor- 
dan was  driven  back. 

4  The  mountains  skipped  like  rams,  and 
the  little  hills  like  young  sheep. 

5  What  aileth  thee,0  thou  sea,  that  thou 
fleddest  ?  and  thou  Jordan,  that  thou  wast 
driven  back  ? 

6  Ye  mountains,  that  ye  skipped  like 
rams?  and  ye  little  hills,  like  young  sheep  ? 

7  Tremble  thou  earth  at  the  presence  of 
the  Lord  ;  at  the  presence  of  the  God  of  Ja- 
cob ; 

that  it  would  be  done,  while  the  world  shc-uld  last, 
upon  earth,  and  afterwards  "  for  evermore  "  in 
heaven.  Bp.  Horne. 

(88.)  In  the  sacred  history  of  the  Old  Testa- 
ment, we  meet  with  frequent  instances  ef  barren 
women  who  were  miraculously  made  to  bear  chil- 
dren. Isaac,  Joseph,  Sampson,  and  Samuel,  were 
thus  born  of  Sarah,  Rachel,  the  wife  of  Manoah, 
and  Hannah.  To  these  may  be  added,  from  the 
history  of  the  New  Testament,  the  instance  of 
Elizabeth,  the  wife  of  Zacharias,  and  mother  of 
St.  John  the  Baptist.  These  examples  may  be 
considered  as  preludes  to  that  marvellous  exertion 
of  divine  power,  whereby  the  Gentile  Church,  after 
so  many  years  of  barrenness,  became  in  her  old 
age,  "  a  fruitful  parent  of  children,  and  the  mother 
of  us  all.  Wherefore  it  is  written,  "  Sing,  O  bar- 
ren, thou  that  didst  not  bear;  break  forth  into  sing- 
ing, and  cry  aloud,  thou  that  didst  not  travail  with 
child ;  for  more  are  the  children  of  the  desolate,  than 
the  children  of  the  married  wife,  saith  the  Lord." 
Isa.  liv.  1 ;  Gal.  iv.  27.  Bp.  Horne.       ,.^' 

(89.)  This  is  another  of  the  Psalms  appointed 
by  our  Church  to  be  read  on  Easter-day.  It  cele- 
brates the  Exodus  of  Israel  from  Egypt,  and  the 
miracles  wrought  for  the  people,  prefiguring  the  re- 
demption of  our  nature  from  sin  and  death,  and  the 
■wonders  of  mercy  and  love  wrought  for  us  by  Je- 
sus Christ.  Bp.  Horne. 

(90.)  Although  forty  years  intervened  between 
the  two  events  mentioned,  yet,  as  the  miracles 
were  of  a  similar  nature,  they  are  spoken  of  toge- 


Day  23. 


THE  PSALTER. 


657 


8  Who  tamed  the  hard  rock  into  a  stand- 
ing water,  and  the  flint  stone  into  a  spring- 
ing well.  (91.) 

>^       Psalm  115.  (92.)     Non  ?iobis,  Domine. 

NOT  unto  us,  O  Lord,  not  unto  us,  but 
unto  thy  name  give  the  praise  ;  for  thy  lov- 
ing mercy,  and  for  thy  truth's  sake. 

2  Wherefore  shall  the  heathen  say, 
Where  is  now  their  God  1 

3  As  for  our  God,  he  is  in  heaven  :  he 
hath  done  whatsoever  pleased  him. 

4  Their  idols  are  silver  and  gold,  even 
the  work  of  men's  hands.  (93.) 

5  They  have  mouths,  and  speak  not ; 
eyes  have  they,  and  see  not. 

6  They  have  ears,  and  hear  not ;  noses 
have  they,  and  smell  not. 

7  They  have  hands,  and  handle  not ;  feet 
have  they,  and  walk  not ;  neither  speak 
they  through  their  throat. 

8  They  that  make  them  are  like  unto 
them ;  (94.)  and  so  are  all  such  as  put  their 
trust  in  them. 

9  But  thou,  house  of  Israel,  trust  thou 


ther.  In  the  passage  of  Israel  through  the  Red 
sea,  we  may  contemplate  our  passage  from  a  death 
of  sin  to  a  life  of  righteousness  through  the  waters 
of  baptism ;  as  our  translation  from  death  tempo- 
ral to  life  eternal  is  figured  by  their  entrance  into 
the  promised  land  through  the  river  Jordan. 

Bp.  Horne. 

(91.)  He,  who  brought  water  out  of  the  sacra- 
mental rock  in  the  wilderness,  hath  since  caused 
rivers  of  living  water  to  flow  through  the  world, 
from  the  Rock  of  our  salvation;  nay,  he  hath  dis- 
solved the  stony  hearts  of  sinners,  and  made  to 
spring  up  in  them  fountains  of  this  water  of  life. 
For  these  great  instances  of  his  power  and  his  love, 
we  are  taught  to  bless  his  holy  name,  when  we 
sing  this  Psalm,  as  an  evangelical  hymn  on  the  day 
pf  our  Lord's  resurrection.  Bp.  Horne. 

(92.)  The  Church,  1,  2,  prayeth  that  God  would 
glorify  himself  in  her  salvation ;  3,  she  declareth 
her  faith  in  him;  4 — 8,  exposeth  the  vanity  and 
folly  of  idolatry  ;  9 — 11,  exhorteth  her  children  to 
rely  upon  Jehovah  ;  12 — 15,  foretelleth  how  he  will 
bless,  prosper,  and  increase  his  people,  16 — 18, 
never  suffering  the  voice  of  praise  and  thanksgiv- 
ing to  cease  upon  the  earth.  Bp.  Horne. 

(93.)  A  beautiful  contrast  is  formed  between  the 
God  of  Israel  and  the  heathen  idols.  He  made 
every  thing,  they  are  themselves  made  by  men  )  he 
is  in  heaven,  they  are  upon  earth  ;  he  doeth  what- 
soever he  pleaseth,  they  can  do  nothing  ;  he  seeth 
the  distresses,  heareth  and  answereth  the  prayers, 
accepteth  the  offerings,  cometh  to  the  assistance, 


u^ 


in  the  Lord  ;   he  is  their  succour  and  de 
fence. 

10  Ye  house  of  Aaron,  put  your  trust  in. 
the  Lord  ;  he  is  their  helper  and  defender. 

11  Ye  that  fear  the  Lord,  put  your  trust 
in  the  Lord  ;  he  is  their  helper  and  defen- 
der. 

12  The  Lord  hath  been  mindful  of  us, 
and  he  shall  bless  us  ;  even  he  shall  bless 
the  house  of  Israel,  he  shall  bless  the  house 
of  Aaron. 

13  He  shall  bless  them  that  fear  the  Lord, 
both  small  and  great. 

14  The  Lord  shall  increase  you  more 
and  more,  you  and  your  children. 

1 5  Ye  are  the  blessed  of  the  Lord,  who 
made  heaven  and  earth. 

16  All  the  whole  heavens  are  the  Lord's  ; 
the  earth  hath  he  given  to  (95.)  the  children 
of  men. 

17  The  dead  praise  not  thee,  O  Lord, 
neither  all  they  that  go  down  into  silence  ; 

18  But  we  will  praise  the  Lord,  frona 
this  time  forth  for  evermore.  Praise  the 
Lord. 

and  eflecteth  the  salvation  of  his  servants ;  they 
are  blind,  deaf  and  dumb,  senseless,  motionless, 
and  impotent.  Equally  slow  to  hear,  equally  impo- 
tent to  save  in  time  of  greatest  need,  will  every 
worldly  idol  prove,  on  which  men  have  set  their 
affections,  and  to  which  they  have,  in  efiect,  said, 
"  Thou  art  my  God."  Bp.  Horne. 

(94.)  Idolaters,  like  the  objects  of  their  worship, 
are  rather  lifeless  images  than  real  men.  What 
our  Lord  said  of  the  Jews,  is  applicable  to  them, 
and  indeed  to  all  who  reject  the  knowledge  of  the 
true  God,  and  the  doctrines  of  salvation  :  "  Having 
eyes  they  see  not,  having  ears  they  hear  not." 
They  see  not  the  things  Avhich  belong  unto  their 
peace  ;  they  hear  not  the  word  of  instruction  and 
exhortation ;  they  speak  not  of  religion  and  the 
kingdom  of  heaven  ;  they  work  not  the  works  of 
piety  and  charity  ;  they  walk  not  in  the  path  of  the 
divine  commandments  ;  they  are  spiritually  Wind, 
deaf,  dumb,  lame,  and  impotent ;  and  when  their 
idols  are  destroyed,  they  Avill  perish  in  like  maner. 

Bp.  Horne. 

(95.)  He  who  himself  dwelleth  in  the  highest 
heavens,  where  he  is  praised  and  glorifir^d  by  an- 
gels, hath  "given  the  earth"  for  an  habitation,  at 
present,  "  to  the  sons  of  men,"  whose  duty  it  is  to 
praise  and  glorify  him  here  below,  as  the  angels  do 
above.  Now  as  "  the  dead  cannot  praise  him,"  as 
they  who  sleep  in  the  silent  grave  cannot  celebrate 
him,  we  may  be  certain,  that  he  will  not  suffer  his 
people  to  be  destroyed  and  extirpated,  but  will  al- 
ways preserve  a  Church  to  "  bless  him"  in  all 


83 


658 


THE   PSALTER. 


Day2L 


The  Twenty-fourth  Day. 

MORNING  PRAYER. 

Psalm  116.  (96.)     Dilexi,  quoniam. 

1  AM  we'll  pleased  that  the  Lord  liath 
heard  the  voice  of  my  prayer  ; 

2  That  he  hatli  incUned  his  ear  nuto  me  ; 
therefore  will  I  call  upon  him  as  long  as  I 
live. 

3  The  snares  of  death  compassed  me 
round  about,  and  the  pains  of  'lell  gat  hold 
upon  me. 

4  I  shall  find  trouble  and  heaviness,  and 
I  will  call  upon  the  name  of  the  Lord  ;  O 
Lord,  I  beseech  thee,  deliver  my  soul. 

5  Gracious  is  the  Lord,  and  righteous  ; 
yea,  our  God  is  merciful. 

6  The  Lord  preserveth  the  simple :  I 
was  in  misery,  and  he  helped  me. 

7  Turn  again  then  unto  thy  rest,  O  my 
soul ;  for  the  Lord  hath  rewarded  thee. 

8  And  why?  thou  hast  delivered  my 
soul  from  death,  mine  eyes  from  tears,  and 
my  feet  from  falling. 

9  I  will  walk  before  the  Lord  in  the  land 
of  the  living. 

]  0  I  believed,  and  therefore  will  I  speak  ; 
but  I  was  sore  troubled  ;  I  said  in  my  haste, 
All  men  are  liars.  (97.) 

ages,  till  the  end  of  the  world  ;  when  the  dead  shall 
be  raised,  and  the  choirs  of  heaven  and  earth  shall 
be  united,  to  praise  and  glorify  him  together  before 
his  throne  for  evermore.  Bp.  Horne. 

(96.)  It  is  not  certain  by  whom,  or  upon  what 
occasion,  this  Psalm  was  composed.  It  plainly  ap- 
pears, however,  to  be  a  song  of  thanksgiving  for 
deliverance  from  trouble,  either  temporal,  or  spirit- 
ual, or  both.  To  render  it  of  general  use,  let  it  be 
considered  as  an  evangelical  hymn,  in  the  mouth 
of  a  penitent,  expressing  his  gratitude  for  salva- 
tion from  sin  and  death.  1,  2,  He  declareth  his 
gratitude  to  God,  who  liath  vouchsafed  to  hear  his 
prayer;  3,  9,  describeth  his  distress,  his  deliver- 
ance out  of  it,  and  subsequent  peace  and  comfort ; 
10,  he  acknowledgeth  himself  to  have  been  tempted 
to  despond,  but  was  supported  by  faith,  in  the  day 
of  trouble  ;  11, 16,  he  delermineth  to  receive  the  cup 
of  salvation,  to  praise  and  to  serve  Jehovah,  who 
thus  delivereth  the  souls  of  his  people. 

Bp.  Horne, 
(97.)  In  afflictions  and  distresses,  those  of  the 
spirit  and  conscience  more  especially,  the  soul  is 
tempted  to  despond,  and  can  only  be  supported  by 
faith  exerting  itself  in  prayer :  "  I  believed,  and 
therefore  have  I  spoken,"  or  "  therefore  spake  I," 
that  is,  as  above,  verse  4 ;  "  I  called  upon  the  name 


11  What  reward  shall  I  give  unto  the 
Lord,  for  all  the  benefits  that  he  hath  done 
unto  me? 

12  I  will  receive  the  cup  of  salvation,  and 
call  upon  the  name  of  the  Lord  :  (98.) 

13  I  will  pay  my  vows  now  in  the  pre- 
sence of  all  his  people:  right  dear  in  the 
siglu  of  the  Lord  is  the  death  of  his  saints, 

14  Behold,  O  Lord,  how  that  I  am  thy 
servant ;  I  am  thy  servant,  and  the  son  of 
thy  handmaid  ;  thou  hast  broken  my  bonds 
in  sunder. 

1.5  I  will  offer  to  thee  the  sacrifice  of 
thanksgiving,  and  will  call  upon  the  name 
of  the  Lord. 

IG  I  will  pay  my  vows  unto  the  Lord,  in 
the  sight  of  all  his  people,  in  the  courts  of 
the  Lord's  house  ;  even  in  the  midst  of  thee, 

0  Jerusalem.     Praise  the  Lord. 

Psalm  117.  (99.)     Laudate  Dominum. 

O  PRAISE  the  Lord,  all  ye  heathen, 
praise  him,  all  ye  nations.  (1.) 

2  For  his  merciful  kindness  is  ever  more 
and  more  towards  us ;  and  the  truth  of  the 
Lord  endureth  for  ever.     Praise  the  Lord. 

Psalm  118.  (2.)     Conjitemini  Domino. 

O  GIVE  thanks  unto  the  Lord,  for  he  is 
gracious  ;  because  his  mercy  endureth  for 
ever. 

of  the  Lord  ;  O  Lord,  I  beseech  thee,  deliver  my 
soul."  And  this  I  did  though  so  "  greatly  afflict- 
ed," that  I  had  "  said  in  my  haste,"  in  my  hurry 
and  trepidation  occasioned  by  fear  and  amazement, 
"all  men  are  liars ;"  there  is  no  credit  to  be  given 
to  their  promises  of  deliverance  ;  I  am  lost  and  un- 
done for  ever.  Yet  ray  faith  failed  not  entirely, 
and,  lo,  my  prayer  hath  been  heard  and  answered. 
St.  Paul,  relating  the  troubles  which  came  upon 
him,  and  the  manner  in  which  he  sustained  them, 
thus  citeth  a  part  of  the  10th  verse  :  "  We,  having 
the  same  spirit  of  faith,  according  as  it  is  written, 

1  believed,  and  therefore  have  I  spoken :  we  also 
believe,  and  therefore  speak;  knowing  that  he, 
which  raised  up  the  Lord  Jesus,  shall  raise  up  us 
also  by  Jesus,  and  shall  present  us  with  you;"  2 
Cor.  iv.  13,  14.  Bp.  Horne. 

(98.)  The  grateful  penitent  now  asketh,  what 
return  he  shall  make  to  his  kind  benefactor,  for  the 
most  valuable  of  all  blessings  conferred  upon  him. 
And  he  presently  resolveth  to  make  the  only  return 
in  his  power,  namely,  to  acknowledge  and  declare 
before  men  the  goodness  of  Jehovah,  ascribing  all 
the  glory  where  it  is  all  due.  This  he  determineth 
to  do,  by  "  taking  the  cup  of  salvation,"  which,  as 
Dr.  Hammond  observes,  among  the  Jews  was  two- 
told  ;  one  ofifered  in  a  more  solemn  manner  in  the 


^ 


Day  24. 


THE  PSALTER. 


659 


2  Let  Israel  now  confess  that  he  is  gra- 
cious, and  that  his  mercy  endureth  for 
ever. 

3  Let  the  house  of  Aaron  now  confess, 
that  liis  mercy  endureth  for  ever. 

4  Yea,  let  them  now  that  fear  the  Lord 
confess,  that  his  mercy  endureth  for  ever. 

5  1  called  upon  the  Lord  in  trouble; 
and  the  Lord  heard  me  at  large.  (3.) 

6  The  Lord  is  on  my  side,  I  will  not  fear 
what  man  doeth  unto  me. 

temple  ;  (Numb,  xxviii.  7.)  the  other  more  private 
in  families,  called  the  cup  of  thanksgiving,  or  com- 
memoration of  any  deliverance,  begun  by  the  master 
of  the  family,  and  attended,  on  festival  days,  with  a 
suitable  hymn  ;  such  as  was  that  sung  by  our  Lord 
and  his  disciples  on  the  night  when  he  advanced 
that  cup  into  the  sacrament  of  his  blood,  which 
hath  ever  since  been  to  Christians  •'  the  cup  of  sal- 
vation," and  which  all  penitents  should  now  re- 
ceive in  the  Church,  with  invocation,  thanksgiving, 
and  payment  of  the  "vows"  made  in  time  of  trou- 
ble. Bp.  Horne. 

(99.)  This  Psalm,  like  the  100th,  seems  to  be  al- 
together prophetical  of  the  joy  that  all  the  world 
should  conceive,  at  the  coming  of  the  Messiah,  to 
sive  salvation,  first  to  the  Jews,  and  then  to  all 
other  nations,  according  to  his  faithful  pramise. 

Bp.  Patrick. 

(1.)  It  is  remarkable,  that  of  so  short  a  Psalm 
one  verse  is  quoted  in  the  Nevv  Testament  by  St. 
Paul ;  the  second  verse  is  explained,  though  not 
quoted.  Two  questions  naturally  arise,  upon  read- 
ing the  Psalm ;  first,  who  are  the  "  nations  and 
people,"  exhorted  to  praise  Jehovah  ?  secondly, 
what  is  that  "merciful  kindness,"  and  that  "truth," 
for  which  they  are  exhorted  to  praise  him  ?  The 
apostle  hath  given  a  satisfactory  and  decisive  an- 
swer to  both  these  questions.  Rom.  xv.  8,  9,  &c. 
•'Now,  I  say,  that  Jesus  Christ  was  a  minister  of 
the  circumcision  for  the  truth  of  God,  to  confirm 
the  promises  made  unto  the  fathers,  and  that  the 
Gentiles  might  glorify  God  for  his  mercy  ;  as  it  is 
written.  Praise  the  Lord,  all  ye  Gentiles,  and  laud 
him,  all  ye  people."  From  the  apostle's  reasoning, 
the  verse  of  our  Psalm,  Avhicd  he  hath  cited,  ap- 
pears to  be  a  proof,  that  "  the  Gentiles,"  or  the  hea- 
then world,  should  one  day  "  glorify  God  ;"  they 
are,  therefore  the  "  people,"  whom  the  Psalmist,  in 
the  spirit  of  prophecy,  exhorted  to  "  praise  Jeho- 
vah." It  appears  also,  why  the  Gentiles  were  to 
glorify  God  ;  namely,  for  his  "mercy"  and  "truth," 
shewn  in  confirming  or  accomplishing  the  "  promi- 
ses" concerning  the  vocation  and  conversion, 
"  made  unto  the  fathers ;"  to  Abraham,  and  his  seed 
for  ever ;  to  all  believers,  whether  of  the  circum- 
cision, or  the  uncircumcision.     Such,  then,  is  the 


7  The  Lord  taketh  my  part  with  them 
that  help  me  ;  therefore  shall  I  see  my  de- 
sire upon  mine  enemies. 

8  It  is  better  to  trust  in  the  Lord,  than  to 
put  any  confidence  in  man. 

9  It  is  better  to  trust  in  the  Lord,  than  lo 
to  put  any  confidence  in  princes. 

10  All  nations  compassed  me  round 
about ;  but  in  the  name  of  the  Lord  (4.)  will 
I  destroy  them. 

11  They  kept  me  in  on  every  side,  they 

"merciful  kindness"  of  Jehovah,  which  is  said,  in 
the  Psalm,  to  be  "great,"  mighty,  and  powerful, 
"  towards  us ;"  such  his  "  truth,"  which  is  affirmed 
to  "endure  for  ever;"  as  the  promises  were  made 
good  to  the  Gentiles,  when  the  Jews,  because  of 
unbelief,  had  been  cast  off.  Let  the  hallelujahs  of 
the  redeemed  be  suitable  to  that  "  mercy,"  and  co- 
eternal  with  that  "  truth."  Bp.  Horne. 

(2.)  In  this  Psalm,  a  king  of  Israel  appears  lead- 
ing his  people  in  solemn  procession  to  the  temple, 
there  to  offer  up  the  sacrifice  of  praise  and  thanks- 
giving, for  lh«  marvellous  deliverance  from  his  ene- 
mies, and  a  glorious  victory  gained  over  them.  »■ 
After  inviting  the  whole  nation,  1 — 4  to  join  with 
him  upon  this  joyful  occasion,  he  describeih  at 
large,  5 — 18,  his  danger,  and  his  deliverance  from 
it,  which  latter  is  wholly  attributed  to  the  power 
and  goodness  of  Jehovah.  After  this  there  ensues 
a  kind  of  sacred  dialogue.  Being  come  to  the  tem- 
ple, the  victorious  monarch  speaks  the  19ih  verse; 
they  that  open  the  gate,  the  20th;  he  again,  as  he 
enters,  the  21st;  they  with  him  seem  to  speak  the 
next  four  verses,  to  the  25th;  the  priests  of  the 
temple  the  26th  ;  the  first  part  to  the  king,  the  other 
to  the  people  ;  the  people  the  27th  ;  he  the  2Sth ; 
the  29th  is  the  chorus  verse,  concluding  as  it  be- 
gan. The  repeated  application  made  of  the  22d 
verse  in  the  New  Testament,  and  the  appointment 
of  the  Psalm,  by  the  Church,  to  be  used  on  Easter- 
day,  lead  us  to  consider  the  whole  as  a  triumphant 
hymn,  sung  by  King  Messiah,  at  the  head  of  the 
Israel  of  God,  on  occasion  of  his  resurrection  and 
exaltation.  Bp.  Horne. 

(3.)  The  true  value  of  every  deliverance  is  to  be 
estimated  by  the  nature  of  "  the  distress"  which 
required  it.  The  rescue  of  David  from  his  ene- 
mies, or  that  of  Israel  from  captivity,  might  de- 
servedly be  extolled  with  the  songs  of  Sion.  How 
much  more,  then,  is  the  Church  universal  bound  to 
lift  up  her  voice  in  honour  of  Jehovah,  who  hath 
redeemed  her  from  her  spiritual  adversaries,  and 
freed  her  from  the  bondage  of  corruption,  through 
him  who  "  died  for  her  sins,  and  rose  again  for  her 
justification;"  who,  in  the  days  of  his  flesh,  being, 
on  her  account,  in  "distress"  and  affliction,  "called  > 
upon  Jehovah,  and  was  answered,"  by  a.i     «  argt* 


660 


THE  PSALTER. 


Day  2^. 


kept  me  in,  I  say,  on  every  side ;  but  in 
the  name  of  the  Lord  will  I  destroy 
them. 

12  They  came  about  me  like  bees,  and 
are  extinct  even  as  the  fire  among  the 
thorns  ;  for  in  the  name  of  the  Lord  will  I 
destroy  them. 

13  Thou  hast  t'lrnst  sore  at  me,  that  I 
might  fall  ;  but  the  Lord  was  my  help. 

14  Tiie  Lord  is  my  strength  and  my 
sonir;  nnd  is  become  my  salvation. 

15  The  voice  of  joy  and  health  is  in  the 
dwellings  of  the  righteous  ;  the  ri^rht  hand 
of  the  Lord  hringeth  mighty  things  to  pass. 

16  The  right  hand  of  the  Lord  hath  the 
pre-eminence ;  the  right  hand  of  the  Lord 
bringeth  mighty  things  to  pass. 

17  I  shall  not  die,  but  live,  (.5.)  and  de- 
clare the  works  of  the  Lord. 

18  The  Lord  hath  chastened  and  correct- 
ed me ;  but  he  hath  not  given  me  over  un- 
to death. 

19  Open  me  the  gates  of  righteousness, 
that  I  may  go  into  them,  and  give  thanks 
unto  the  Lord. 

20  This  is  the  sate  of  the  Lord,  the  right- 
eous shall  enter  into  it. 

21  1  \vill  thank  thee  ;  for  thou  hast  heard 
me,  and  art  become  my  salvation. 

ment"  from  the  narrow  prison  of  the  grave,  to  a 
boundkss  and  glorious  kingdom  !       Bp.  Horne. 

(4.)  As  David  and  Israel  were  encompassed  by 
hostile  narions,  over  wliom,  through  God's  assist- 
ance, thev  often  triumphed  ;  so  the  Son  of  David, 
in  the  day  of  his  passion,  was  surrounded  by  the 
furious  multitude  of  Jews  and  Gentiles  seeking  his 
life;  and,  after  the  same  example,  his  mystical 
body,  the  Church,  hath  frequently  been,  on  all 
sides,  vexed  and  persecuted  in  the  world.  But, 
through  the  power  of  Jehovah,  Christ  overcame, 
and  is  set  down  on  the  right  hand  of  the  Majesty 
on  high.  The  Church,  likewise,  hath  often  risen 
superior  to  the  efforts  of  her  innumerable  and  ma- 
licious enemies,  whose  fury  hath  blazed  forth 
against  her  with  the  sudden  fierceness  of  "  fire," 
when  it  is  applied  to  a  heap  of  dry  "  thorns  ;"  and 
hath  been  as  soon  at  an  end  ;  she  hath  triumphed, 
yea,  and  she  will  finally  triumph,  "  in  the  name  of 
the  Lord  her  God."  Bp.  Horne. 

(5.)  As  Christ  is  risen,  "  we  shall  not  die,  but 
live  ;"  we  shall  not  die  eternally,  but  we  shall  live, 
in  this  world,  the  life  of  grace ;  in  the  world  to 
come,  the  life  of  glory  ;  that  we  may  in  both,  "  de- 
clare the  works"  and  chant  the  praises  of  God  our 
Saviour.  We  are  "  chastened"  for  our  sins,  but 
"  not  given  over  to  death"  and  destruction  everlast- 
ing; nay.  our  being  "chastened"  is  now  a  proof 


22  The  same  stone  which  the  builders 
refused,  is  become  (6.)  the  head-stone  in  the 
corner. 

23  This  is  the  Lord's  doing  and  it  is  mar-     . 
vellous  in  our  eyes.  | 

24  This  is  the  day  which  the  Lord  hath     ) 
made ;   (7.)   we   will  rejoice  and   be  glad 

in  it. 

25  Help  me  now,  O  Lord :  O  Lord,  send 
us  now  prosperity. 

20  Blessed  be  he  that  cometh  in  the 
name  of  the  Lord  :  we  have  wished  you 
good  luck,  ye  that  are  of  the  house  of  the 
Lord. 

27  God  is  the  Lord,  who  hath  showed 
US  light :  (8.)  bind  the  sacrifice  with  cords, 
yea,  even  unto  the  horns  of  the  altar. 

28  Thou  art  my  God,  and  I  will  thank 
thee ;  thou  art  my  God,  and  I  will  praise 
tliee. 

29  O  give  thanks  imto  the  Lord  ;  for  he 
is  gracious,  and  his  mercy  endureth  for  ever. 

EVENING  PRAYER. 

Psalm  119.  (9.)     Beati  immaculati. 

BLESSED  are  those  that  are  undetiled 
in  the  way,  (10.)  and  walk  in  the  law  of  the 
Lord. 

that  Ave  are  not  so  "  given  over  ;"  for  "  what  son  is 
he  whom  the  father  chasteneth  not?"  Heb.  xii.  7. 

Bp.  Horne. 
(6.)  Whether  this  passage  had  first  a  reference 
to  the  case  of  David,  who,  as  a  figure  of  Messiah, 
was  brought  from  a  state  of  rejection  and  persecu- 
tion to  the  throne  of  Israel ;  it  is  neither  possible 
nor  needful  to  ascertain.  That  the  verses  belong, 
in  a  full  and  proper  sense,  to  Messiah,  is  confessed 
by  the  Rabbis,  and  acknowledged  by  all.  No  text 
in  the  old  Testament  is  quoted  by  the  -writers 
of  the  New,  so  often  as  this,  which  we  meet  with 
in  six  different  places ;  namely.  Matt.  xxi.  42 ; 
Mark  xxii.  10  ;  Luke  xx.  17  ;  Acts  iv.  11 ;  Ephes. 
ii.  20;  1  Pet.  ii.  4.  The  sum  and  substance  of  the 
New  Testament  applications  and  expositions  is, 
that  Jesus  Christ  is  the  stone  here  mentioned ;  that 
he  was  rejected  and  set  at  nought  by  the  chief  i,'[^ 
priests  and  Phari-ees,  the  then  builders  of  the 
Church  ;  but  that,  being  chosen  of  God,  and  pre- 
cious to  him,  tills  most  valuable  stone,  thus  des- 
pised and  rejected  of  men,  thus  thrown  among  the 
rubbish,  and  buried  in  it,  was,  at  length,  from  such 
a  state,  exalted  to  be  the  chief  corner  stone  in  the 
building,  the  main  support  of  the  edifice,  and  a 
centre  of  union  for  Jew  and  Gentile,  the  two  parts 
of  which  it  consisted ;  that  this  was  the  work  of 
God,  and  the  admiration  of  man.        Bp.  Horne. 


Day  24. 


THE  PSALTER. 


661 


2  Blessed  are  they  that  keep  his  testi- 
monies, and  seek  him  with  their  whole  heart. 

3  For  they  who  do  no  wickedness,  walk 
in  his  ways. 

4  Thou  hast  charged,  that  we  shall  dili- 
gently keep  thy  commandments. 

5  0  that  my  ways  were  made  so  direct, 
:hat  I  might  keep  thy  statutes  ! 

6  So  shall  1  not  be  confounded,  while  I 
nave  respect  unto  thy  commandments. 

7  I  will  thank  thee  with  an  unfeigned 
heart,  when  I  shall  have  learned  the  judg- 
ments of  thy  righteousness. 

8  I  will  keep  thy  ceremonies  ;  (11.)  0 
forsake  me  not  utterly. 

In  quo  corriget !  (12.) 

WHEREWITHAL  shall  a  young  man 
cleanse  his  way?  (13.)  even  by  ruling  him- 
self after  thy  word. 

(7.)  Of  the  day,  on  which  Christ  arose  from  the 
dead,  it  may,  with  more  propriety  than  of  any  other 
day,  be  affirmed,  "  This  is  the  day  which  Jehovah 
hath  made."  Then  it  was  that  the  "  rejected  stone" 
became  the  "  head  of  the  corner."  A  morning  then 
dawned  which  is  to  be  followed  by  no  evening ;  a 
brighter  sun  arose  upon  the  world,  which  is  to  set 
no  more  ;  a  day  began,  which  will  never  end  ;  and 
night  and  darkness  departed,  to  return  not  again. 
Easter-day  is  in  a  peculiar  manner  consecrated  to 
Him,  who  by  his  resurrection,  triumphed  over 
death  and  hell.  On  that  day,  through  faith,  we 
triumph  with  him  ;  we  rejoice  and  are  glad  in  his 
salvation.  Bp.  Horne. 

.  (8.)  As  Jehovah  hath  manifested  his  power  and 
glory,  by  raising  Christ  from  the  dead  ;  as  he  hath, 
by  so  doing,  "shewed  us  the  light"  of  life  and  immor- 
tality ;  let  us  observe  the  festival,  which  is  design- 
ed to  perpetuate  the  memory  of  so  great  and  joyful 
an  event.  "  Christ,  our  passover,"  saith  an  apos- 
tle, "  is  sacrificed  for  us  ;  therefore  let  us  keep  the 
feast."  1  Cor,  v.  7.  Bp.  Horne. 

(9.)  This  Psalm  is  divided,  (most  probably  for 
the  advantage  of  memory,)  according  to  the  num- 
ber of  letters  which  compose  the  Hebrew  alphabet, 
jnto  twenty-two  portions,  of  eight  verses  each  ;  and 
not  only  every  portion,  but  every  verse  of  that  por- 
tion, begins  with  the  letter  appropriated  to  it.  Da- 
vid must,  undoubtedly,  have  been  the  author.  He 
describeth,  in  a  series  of  devotional  meditations, 
the  instruction  and  the  comfort,  which  through  all 
vicissitudes  of  mind  and  fortune,  he  had  ever  found 
in  the  word  of  God.  The  many  strong  expressions 
of  love  towards  the  law,  and  the  repeated  resolu- 
tions and  vows  to  observe  it,  will  often  force  us  to 
turn  our  thoughts  to  the  true  David,  whose  "  meat 
and  drink  it  was,  to  do  the  will  of  him  that  sent 


2  With  my  whole  heart  have  I  sought 
thee  ;  O  let  me  not  go  wrong  out  of  thy 
commandments  ! 

3  Thy  words  have  I  hid  within  my  heart, 
that  I  should  not  sin  against  thee. 

4  Blessed  art  thou,  O  Lord  ;  O  teach  me 
thy  statutes. 

.5  Witli  my  lips  have  I  been  telling  of  all 
the  judgments  of  thy  mouth. 

6  I  have  had  as  great  delight  in  the  way 
of  thy  testimonies,  as  in  all  manner  of 
riches. 

7  I  will  talk  of  thy  commandments,  and 
have  respect  unto  thy  ways. 

8  My  deliiiht  shall  be  in  thy  statutes,  and 
I  will  not  forget  thy  word. 

Retrlhue  servo  tuo.  (14.) 

O  DO  well  unto  thy  servant ;  (15.)  that  1 
may  live  and  keep  thy  word. 

hitn."     BiJtween  the  verseof  each  portion  a  con-       y 
nection  is  frequently  to  be  traced,  but  it  doth  not 
often  seem  to  extend  from  one  portion  to  another. 

Bp.  Horne. 

(10.)  This  first  portion  is  a  declaration  of  the 
happiness  of  those,  who  observe  God's  laws;  the 
habitual  practice  of  which  is  the  grand  preservative 
from  evil,  and  the  greatest  incitement  to  joy  and 
gratitude.  Travell. 

(11.)  The  result  of  our  meditations  on  God's 
word,  and  on  the  advantages  of  studying,  in  order 
to  observe  its  directions,  should  always  be  a  resolu- 
tion so  to  do,  and  a  prayer  for  grace  to  execute  that 
resolution.  Lord,  we  "  will  keep  thy  statutes  ;"  be 
thou,  therefore,  ever  with  us,  and  "  forsake  us 
not ;"  or  if,  at  any  time,  to  try  our  faith,  and  to  ex- 
ercise our  patience,  thou  shouldest  depart  from  us 
and  leave  us  to  ourselves  for  a  time,  short  be  thy 
absence,  and  speedy  thy  return  :  "  O  forsake  us  not 
utterly  !"  Bp.  Horne. 

(12,)  The  second  portion  teacheth  us,  that  the 
law  of  God  is  the  surest  guide  to  youth  ;  and  when 
this  law  is  once  rooted  deeply  in  the  heart,  it  will 
influence  the  whole  character.  The  tongue  will  be 
employed  in  proclaiming  its  excellence,  and  it  will 
be  productive  of  more  true  pleasure  than  can  be  af- 
forded by  the  greatest  possessions  of  this  world. 

Travell 

( 13,)  Youtn  enters  upon  the  journey  of  life,  head- 
strong and  inexperienced,  with  a  bias  of  original 
corruption,  and  all  the  passions  awake.  In  such 
circumstances,  how  shall  a  young  man  direct  his 
steps,  so  as  to  "  escape  the  pollution  that  is  in  the 
world  through  lust  ?"  2  Pet.  i.  4..  He  must,  for  this 
purpose,  take  with  him  the  directions  to  be  found 
in  the  Scriptures  of  truth.  '•  I  have  written  unto 
you,  young  men,"  says  the  beloved  disciple,  "be- 


662 


THE  PSALTER. 


Day  25. 


2  Open  thou  mine  eyes  ;  t!i;\t  I  may  see 
the  wondrous  t!iiu^s  of  tliy  liuv. 

3  I  am  a  stranger  upon  eartli  ;  O  hide 
not  thy  commandments  from  me  ! 

4  My  soul  breaicetli  out  for  the  very  fer- 
vent desire  that  it  hath  alway  unto  thy 
judgments. 

5"  Thou  hast  rebuked  (he  proud ;  and 
cursed  are  they  that  do  err  from  thy  com- 
mandments. 

6  ()  turn  from  me  shame  and  rebuke; 
for  I  have  kept  thy  testimonies. 

7  Princes  also  did  sit  and  speak  against 
me  ;  l)ut  thy  servant  is  occupied  in  thy  sta- 
tutes. (IG.) 

8  For  thy  testimonies  are  my  delight,  and 
my  counsellors. 

AdhcBsit  pavimento.  (17.) 

MY  soul  cleaveth  to  the  dust;  (18.)  O 
quicken  thou  me,  according  to  thy  word. 

2  I  have  acknowledged  my  ways,  and 
thou  heardest  me  :  O  teach  me  thy  statutes  ! 

3  Make  me  to  understand  the  way  of  thy 
commandments;  and  so  shall  I  talk  of  thy 
wondrous  works. 

cause  ye  are  strong,  and  the  word  of  God  abideth 
in  you,  and  ye  have  overcome  the  wicked  one." 

Bp.  Home. 

(14.)  The  Psalmist,  convinced  of  the  powerful 
influence  of  God's  law,  earnestly  prays  for  grace  to 
enable  hira  to  persevere,  through  every  circum- 
stance of  life,  in  the  constant  practice  of  it.  Well 
knowing  the  guilt  and  punishment  of  those  who 
transgress  it,  he  deprecates  their  fate,  and  deter- 
mines that  no  authority,  how  great  soever,  shall 
deter  him  from  adhering  to  it.  Travell. 

(15.)  In  the  foregoing  parts  of  the  Psalm,  we 
have  heard  the  believer  declaring  the  excellency  of 
God's  word,  and  expressing  both  his  desire  and 
his  resolution  to  observe  his  directions.  He  now 
beseecheth  God  to  remove  all  impediments,  and  to 
accomplish  this  work  in  him.  Bp.  Hoi-ne. 

(16.)  "  Princes"  and  rulers  have  often  "sate"  in 
council  upon  the  "servants"  of  God,  and  "spoken," 
in  judgment,  false  things  "against  them,"  as  they 
did  against  their  blessed  Master  in  the  days  of  his 
flesh.  David  hath  taught  us  how  to  act  i-n  such 
circumstances.  We  are  not  to  renounce  the  Creed, 
or  the  Commandments,  should  it  so  happen  that 
'*  the  rulers  and  the  Pharisees"  neither  believe  the 
former,  nor  observe  the  latter ;  but  rather,  we  should 
"meditate,"  more  than  ever,  in  the  Scriptures; 
that  we  may  draw  from  thence  comfort  in  the 
troubles,  and  direction  in  the  difficulties,  which  per- 
secution bringeth  upon  us ;  always  bearing  in 
mmd,  when  princes  command  any  thing  contrary 


4  My  soul  melteth  away  for  very  heavi- 
ness ;  comfort  thou  me  according  unto  thy 
word. 

5  Take  from  me  the  way  of  lying,  and 
cause  thou  me  to  make  much  of  thy  law. 

6  I  have  chosen  the  way  of  truth,  and  thy 
judgments  have  1  laid  before  me. 

7  I  have  stuck  unto  thy  testimonies;  O 
Lord,  confound  me  not ! 

8  I  will  run  the  way  (19.)  of  thy  com- 
mandments, when  thou  hast  set  my  heart  at  '- 
liberty. 

y 

■    -  ♦ 

The  Twenty-Jifth  Day. 

MORNING  PRAYER. 

Legem  pone.  (20.) 

TEACH  me,  O  Lord,  the  way  of  thy 
statutes,  and  I  shall  keep  it  unto  the  end. 

2  Give  me  understanding,  (21.)  and  I 
shall  keep  thy  law  ;  yea,  I  shall  keep  it  with 
my  whole  heart. 

3  Make  rne  to  go  in  the  path  of  thy  com- 
mandments ;   for  therein  is  my  desire. 

to  the   word  of  God,  that  our  service  is  due  to  a 
higher  Master;  "thy  servant  did  meditate  in  thy        '^ 
statutes."  Bp.  Hor.ne. 

(17.)  The  sense  of  this  fourth  portion  is,  that  the 
commandments  of  God  afiford  the  greatest  comfort 
to  the  soul  of  the  afflicted  ;  and  the  gracious  an- 
swers, which  he  vouchsafes  to  the  prayers  of  the 
distressed,  should  encourage  them  to  a  strict  ob- 
servance of  his  laws,  and  especially  to  avoid  all 
falsehood  and  deceit.  Travell. 

(18.)  The  Psalmist,  in  a  state  of  affliction  and 
humiliation,  still  seeketh  relief,  by  prayer,  from  the 
Scriptures.  His  circumstances  vary,  but  his  af- 
fection to  the  word  of  God  conlinueth  the  same. 
Every  one,  whose  affections  are  set  on  things  be- 
low, hath  reason  to  exclaim  with  David,  "My  soul 
cleaveth  to  the  dust."  From  this  kind  of  death  we 
are  "  quickened,"  or  made  alive,  by  the  Gospel, 
through  that  same  Spirit  which  raised  Christ 
from  the  dead,  and  which  shall  raise  lis  also  at  the 
last  day.  .  Bp.  Home. 

(19  )  The  true  Christian  is  always  proceeding  in 
the  way  of  godliness,  though  not  always  with  equal 
pace.  In  grief,  whether  for  temporal  or  spiritual 
losses,  the  heart  is  contracted,  and  the  spirits  are 
all  summoned  home  to  comfort  and  support  it,  so 
that  the  faculties  are  left  feeble  and  sluggish  ;  and 
then  the  progress  can  be  but  slow.  This  was  the 
Psalmist's  case.  But  even  then  he  promises,  that, 
when  God,  by  sending  hira  joy  and  gladness, 
should  "  enlarge  his  hear;,"  dilate  his  spirits,  and 


Day  25. 


THE  PSALTER. 


mz 


/i? 


4  Incline  mine  heart  unto  thy  testimonies, 
and  not  to  coveteousness. 

5  O  turn  away  mine  eyes,  lest  they  be- 
hold vanity ;  and  quicken  thou  me  in  thy 
way.  ^ 

6  O  stablish  thy  word  in  thy  servant,  that 
I  may  fear  thee. 

7  Take  away  the  rebuke  that  I  am  afraid 
of;  for  thy  judgments  are  good. 

8  Behold,  my  delight  (22.)  is  in  thy  com- 
mandments; O  quicken  me  in  thy  right- 
eousness. 

Et  veniat  sujjer  me  (23.) 

LET  thy  loving  mercy  come  also  unto 
me,  O  Lord,  even  thy  salvation,  according 
unto  thy  word. 

2  So  shall  1  make  answer  unto  my  blas- 
phemers ;  for  my  trust  is  in  thy  word. 

put  life  and  strength  into  his  actions,  lie  would 
quicken  his  pace  in  proportion,  and,  with  renewed 
vigour  and  alacrity,  "run  the  way"  of  the  divine 
"  commandments,"  until  it  should  have  brought 
him  to  rest  and  felicity  in  the  bosom  of  God. 

Bp.  Horne. 

(20.)  This  portion  is  an  earnest  supplication  to 
God  for  instruction  in  his  law,  the  practice  of 
which  will  secure  the  heart  from  the  mischievous 
influence  of  covetousness  and  vanity,  as  well  as 
from  the  evil  effects  of  groundless  fears:  and  will 
promote  that  salutary  fear  of  God,  which  sets  a 
man  above  the  reproach  of  the  wicked.  Travell. 

(21.)  Much  "understanding  is  needful  in  order 
to  the  "  observation"  of  the  law,  that  we  may  know 
what  is  commanded,  and  what  is  forbidden,  and 
how  far ;  that  we  may  avoid  the  snares  laid  for  us 
in  the  way  of  duty  ;  that  we  may  respect  4k€  things 
according  to  their  due  rank  and  worth  ;  that  we 
may  do  good  works  in  their  proper  time,  place,  and 
manner;  above  all,  that  the  affections  may  be  di- 
rected by  the  judgment,  and  not  the  judgment  by 
the  affections.  The  law  cannot  be  observed,  un- 
less it  be  understood  ;  and  it  is  understood  in  vain, 
unless  it  be  observed.  Bp.  Horne. 

(22.)  The  Psalmist  appealeth  to  God,  the  searcher 
of  hearts,  for  the  truth  of  the  protestation  he  was  about 
to  make,  that  the  desire  of  his  soul  was  toward  tlie 
divine  Word  ;  not  only  toward  the  promises,  to  be- 
lieve and  embrace  them,  but  also  toward  the  "  pre- 
cepts," to  observe  and  to  do  them.  He  therefore 
prayeth,  with  confidence,  that  God  would  finish  the 
work  he  had  begun,  and  enable  him  to  carry  his 
wishes  into  execution,  by  continually  "  quickening" 
and  enlivening  him  more  and  more  through  grace, 
to  finish  his  course  in  "righteousness,"  and  to  ob- 
tain that  crown  which  is  to  be  the  reward  of  it. 

Bp.  Horne. 


3  O  take  not  the  word  of  thy  truth  (24.) 
utterly  out  of  my  mouth  ;  for  my  hope  is  in 
thy  judgments. 

4  So  shall  I  alway  keep  thy  law ;  yea, 
for  ever  and  ever. 

5  And  I  will  walk  at  liberty  ;  for  1  seek 
thy  commandments. 

6  I  will  speak  of  thy  testimonies  also,  even 
before  kings,  and  will  not  be  ashamed. 

7  And  my  delight  shall  be  (25.)  in  thy 
commandments,  which  I  have  loved. 

8  My  hands  also  will  1  lift  up  unto  thy 
commandments,  which  I  liave  loved ;  and 
my  study  shall  be  in  thy  statutes. 

Memor  esto  servi  tui.  (26.) 

O  THINK  upon  thy  servant,  as  concern- 
ins:  thy  word,  wherein  thou  hast  caused  me 
to  put  my  trust. 

(23.)  From  this  portion  we  learn,  that  the  good- 
ness and  merciy  of  God  will  fortify  the  heart 
against  the  tongue  of  the  slanderers  :  and  the  prac- 
tice of  his  righteous  law  will  be  the  truest  source 
of  delight,  and  will  embolden  a  man  to  speak  the 
truth  with  confidence  and  courage,  and  to  persevere 
in  the  path  of  duty.  Travell. 

(24.)  While  affliction  presseth  hard  upon  us, 
while  our  deliverance  is  deferred,  and  the  enemy 
is  suffered  to  reproach  and  blaspheme,  our  prayer 
must  be  that  God  would  give  us  courage,  and  ut- 
terance, still  to  confess  him  before  men,  and  boldly 
to  speak  his  "word  of  truth,"  for  the  edification  of 
some,  and  the  confutation  of,  others  ;  as  knowing, 
that  our  faith  is  not  vain,  nor  shall  we  be  disappoint- 
ed of  our  '■  hope,"  since  both  are  built  upon  the 
"judgments,"  or  revealed  decrees,  of  him  who 
can  neitlier  err  nor  deceive.  Ep.  Horne. 

(25.)  He  who  would  preach  boldly  to  others, 
must  himself  "  delight"  in  the  practice  of  what  he 
preacheth.  If  there  be  in  us  a  new  nature,  it  will 
"love  the  commandments  of  God,"  as  being  conge- 
nial to  it :  on  that,  which  we  love,  we  shall  continu- 
ally be  "meditating;"  and  our  meditation  will  end 
in  action  ;  we  shall  '■'  lift  up  the  hands  which  hang 
down,"  (Heb.  xii.  12  ;)  that  they  may  "  work  the 
works  of  God,  while  it  is  day  ;  because  the 
night  Cometh,  when  no  man  can  work." 

Bp.  Horne. 

(26.)  It  is  the  sum  of  this  portion,  that  the 
promises  of  God,  made  known  in  his  word,  and  the 
remembrance  of  his  former  mercies,  are  the  surest 
ground  of  consolation  under  every  kind  of  distress. 
The  progress  of  wickedness  will  fill  the  mind  of 
the  upright  with  horror :  but,  on  the  other  hand, 
true  religion  will  never  fail  to  produce  a  degree  of 
joy  and  happiness  under  every  circumstance. 

Travell. 


664 


THE  PSALTER. 


Day  25. 


2  The  same  is  my  comfort  in  my  trouble  ; 
for  thy  word  hath  quickened  me, 

3  The  proud  have  had  me  exceedingly 
in  derision  ;  (27.)  yet  have  I  not  shrinked 
from  tliy  law. 

4  For  I  reinember  thine  everlasting  juclg- 
ments,  O  LiOrd,  (2S.)  and  received  comfort. 

5  I  am  liorribly  afraid,  for  the  ungodly 
that  forsake  thy  law. 

6  Thy  statutes  have  been  my  songs,  in 
the  house  of  my  pilgrimage. 

7  I  have  thought  upon  thy  name,  O 
Lord,  in  the  night-season,  and  have  kept 
thy  law. 

8  This  I  had,  because  I  kept  thy  com- 
mandments. 

Portio  mea,  Domine.  (29.) 

THOU  art  my  portion,  O  Lord  ;  I  have 
promised  to  keep  thy  law. 

2  I  made  my  humble  petition  in  thy  pre- 
sence with  my  whole  heart ;  O  be  merciful 
unto  me,  according  to  thy  word. 

(27.)  A  true  servant  of  God  believeth  the  pro- 
mises, and  practiseth  the  precepts,  of  his  blessed 
Master.  The  haughty  infiilel  will  scoff  at  him  for 
one  part  of  his  conduct;  the  insolent  worldling  will 
ridicule  him  for  the  other.  But  neither  will  in- 
duce him  to  disbelieve,  or  to  disobey. 

Bp.  Home. 
(28.)  The  great  remedy  against  that  temptation, 
•which  ariseth  from  the  reproaches  of  our  scornful 
and  insulting  adversaries,  is  here  prescribed,  name- 
ly, a  "  remembrance  of  God's  judgments  of  oldj" 
whether  we  understand  the  "judgments"  of  his 
mouth,  or  those  of  his  hand  ;  his  righteous  decrees 
for  the  punishment  of  bad,  and  reward  of  good  men, 
or  the  many  and  wonderful  instances  of  his  execu- 
ting those  decreps,  from  the  beginning  of  the  world, 
recorded  in  the  sacred  history.  These  are  sources 
of  real  and  endless  "  comfort"  upon  such  occasious ; 
because  nothing  can  happen  to  us,  which  hath  not 
happened  to  God's  people  "of  old;"  no  case,  of 
which  there  is  not  a  precedent  in  Scripture,  where 
we  may  read  the  process  of  similar  trials,  their 
issue,  and  the  final  sentence  of  the  Judge,  which 
is  still  the  same,  and  whose  rule  of  procedure  and 
determination  is  invariable.  Bp.  Horne. 

(29.)  The  Psalmist  here  teaches  us,  that  happy 
are  they,  who  choose  the  law  of  God  for  their  rule 
of  conduct:  who,  if  they  happen  toslip,  delay  not  to 
return  into  the  path  of  uprightness.  The  violence 
of  the  oppressor  will  not  deter  them  from  the  punc- 
tual performance  of  their  duty  ;  nor  prevent  them 
from  associating  with  those,  who  are  engaged  in 
the  same  happy  course  with  themselves. 

Travell 


3  I  called  mine  own  ways  to  remem- 
brance, and  turned  my  feet  unto  thy  testi- 
monies. 

4  I  made  haste,  and  prolonged  not  the 
time,  to  keep  thy  commandments. 

5  Tlie  congregations  of  the  ungodly  have 
robbed  me ;  (30.)  but  I  have  not  forgotten 
thy  law. 

6  At  midnight  I  will  rise  to  give  thanks 
unto  thee  ;  because  of  thy  righteous  judg- 
ments. 

7  I  am  a  companion  (3L)  of  all  them 
that  fear  thee,  and  keep  thy  command- 
ments. 

8  The  earth,  O  Lord,  is  full  of  thy  mercy ;        , 
O  teach  me  thy  statutes.  '\y 

Bonitatem  fecisti.  (32.) 

O  LORD,  Ihou  hast  dealt  graciously  (33.) 
with  thy  servant,  according  unto  thy  word. 

2  O  learn  me  true  understanding  and 
knowledge  ;  for  I  have  believed  thy  com- 
mandments. 


(30.)  To  be  robbed,  or  plundered  of  his  posses- 
sions in  this  world,  was  by  no  means  a  case  pecu- 
liar to  David.  The  primitive  Christians  were 
continually  so  treated  ;  and  our  Lord  gives  all  his 
disciples  warning  to  stand  prepared  for  such  events, 
ready  in  disposition,  in  heart,  and  mind,  to  quit  all, 
as  they  who  first  followed  him  literally  did.  The 
apostle  tells  us  of  some,  who  not  only  bore  pa- 
tiently, but  even  "  took  joyfully,  the  spoiling  of  their 
goods  ;"  the  reason  which  he  assigns  for  so  ex- 
traordinary a  behaviour,  deserves  to  be  noted 
and  remembered;  "knowing  that  they  had  in 
heaven  a  better  and  an  enduring  substance." 
Heb.  X.  34.  They  who  part  with  earth  to  gain 
heaven,  and  exchange  the  world  for  its  Maker,  cer- 
tainly lose  nothing  by  the  bargain.  Nay,  there  will 
come  an  hour,  when,  for  the  foretaste  of  glory 
which  a  good  conscience  afTordeth  to  its  happy  pos- 
sessor, the  dearest  lover  of  mammon  would  joyful- 
ly give  up  all  the  gold  of  Peru,  and  all  the  diamonds 
oflndostan.  Bp.  Horne. 

(31.)  As  no  sufferings  should  make  us  neglect 
our  intercourse  with  God,  so  neither  should  they 
tempt  U3  to  forsake  the  communion  of  saints,  or  fel- 
lowship of  them  who  "  fear  God,  and  work  right- 
eousness." These  are  knit  together  in  love,  as 
members  of  the  same  mystical  body,  insomuch  that 
"  if  one  member  suffer,  or  be  honoured,  all  the  mem- 
bers should  suffer  or  be  honoured  with  it;"  these 
we  should  own  at  all  times,  in  prosperity  and  in  ad- 
versity ;  with  these  should  our  acquaintance  and 
conversation  be,  for  the  mutual  improvement  and 
consolation  of  them  and  of  ourselves.  Of  sucii  : 
was  David  a  "  companion,"  and  such  the  Redeem- 


Day  25. 


THE  PSALTER. 


66B 


3  Before  1  was  troubled,  I  went  wrong  ; 
but  now  have  I  kept  thy  word.  (31) 

4  Thou  art  good  and  gracious  ;  O  teach 
me  thy  statutes  ! 

5  The  proud  have  imagined  a  lie  as^ainst 
me;  but  I  will  keep  thy  commandments 
with  my  whole  heart. 

6  Their  heart  is  as  fat  as  brawn  ;  (35.) 
but  my  delight  hath  been  in  thy  law. 

7  It  is  good  for  me  that  I  have  been  in 
trouble  ;  (36.)  that  I  may  learn  thy  statutes. 

8  The  law  of  thy  mouth  is  dearer  unto 
<^  me  than  thousands  of  gold  and  silver. 

EVENING  PRAYER. 

Manns  tucB  fecerunt  me.  (37.) 

THY  hands  have  made  me,  and  fashion- 
ed me  :  O  give  me  understanding,  that  I 
may  learn  thy  commandments. 

2  They  that  fear  thee  (38.)  will  be  glad 
when  they  see  me ;  because  I  have  put  my 
trust  in  thy  word. 

er  himself  "is  not  ashamed  to  call  brethren."  Heb. 
i.  11.  Bp.  Horne. 

(32.)  The  Psalmist  in  this  portion,  with  grati- 
tude to  God  for  his  former  gracious  dealings  to- 
wards him,  prays  for  instruction  in  his  duty ; 
acknowledging  that  the  school  of  affliction  had 
taught  him  his  errors,  and  confirmed  him  in  the 
right  course.  Having  this  confidence,  he  looks 
with  contempt  on  the  base  calumnies  of  his  ene- 
mies, who  are  puffed  up  with  their  own  pride  and 
importance ;  and  is  prompted  to  set  a  higher  value 
upon  religion,  than  upon  all  the  treasures  in  the 
world.  Travell. 

(33.)  As  the  sense  of  our  wants  should  prepare 
the  mind  for  prayer,  so  gratitude  for  blessings  re- 
ceived should  tune  the  heart  to  praise.  Let  a  man 
carefully  recount  the  divine  mercies  shewn  to  him 
from  his  birth,  considering  withal  how  unworthy 
he  hath  been  of  the  least  of  those  mercies,  as  also 
how  far  preferable  his  state  is  to  that  of  many 
others;  and  he  will  find  reason  "in  all  things  to 
give  thanks,"  to  acknowledge,  with  David,  the 
goodness  and  truth  of  Jehovah,  and  to  say,  "  Thou 
hast  dealt  well  with  thy  servant,  O  Lord,  according 
to  thy  word."  Bp.  Horne. 

(34.)  We  collect  from  this  verse,  ihat  prosperity 
is  too  often  the  parent  of  sin  ;  that  adversity  is,  first, 
its  punishment,  then,  its  remedy ;  and  that  every 
considerate  man,  who  hath  been  afflicted,  will 
thankfully  acknowledge  as  much.       Bp.  Home. 

(35.)  "  The  fatness  of  the  heart"  iraplieth,  in 
this  place,  two  things  in  those  of  whom  it  is  af- 
firmed ;  luxury,  and  its  consequence,  insensibility 
to  those  spiritual  and  divine  truths,  which  are  not 

84 


3  I  know,  O  Lord,  that  thy  judgments 
are  right,  and  that  thou  of  very  faithfulness 
hast  caused  me  to  be  troubled. 

4  O  let  thy  merciful  kindness  be  my  com- 
fort, according  to  thy  word  unto  thy  servant. 

5  0  let  thy  loving  mercies  come  unto 
me,  that  I  may  live  ;  for  thy  law  is  my  de- 
light. 

6  Let  the  proud  be  confounded,  for  they 
go  wickedly  about  to  destroy  me ;  but  I  will 
be  occupied  in  thy  commandments. 

7  Let  such  as  fear  thee,  and  have  known 
thy  testimonies,  be  turned  unto  me. 

8  O  let  my  heart  be  sound  (39.)  in  thy 
statutes,  that  I  be  not  ashamed. 

De fecit  anima  mea.  (40.)  ^\ 

MY  soul  hath  longed  for  thy  salvation, 
and  I  have  a  good  hope  because  of  thy 
word. 

2  Mine  eyes  long  sore  for  thy  word ; 
saying,  O  when  wilt  ihou  comfort  me? 

3  For  I  am  become  like  a  bottle  in  the 

only  the  study,  but  the  "  delight,"  of  temperate  and 
holy  persons.  Bp.  Horne. 

(36.)  God's  statutes  are  best  learned  in  the  school 
of  affliction,  because  by  affliction  the  great  impedi- 
ments to  our  learning  them  are  removed  ;  pride  is 
subdued,  and  concupiscence  is  extinguished. 
"  He  that  hath  suffered  in  the  flesh,"  sailh  an 
apostle,  "  hath  ceased  from  sin;"  (I  Pet.  iv.  1;) 
and  in  an  immunity  from  sin  consisteth  one  of 
the  greatest  felicities  of  heaven.         Bp.  Horne. 

(37.)  We  are  here  taught,  that  He,  who  made 
man,  must  ever  be  his  best  instructer:  and,  though 
his  judgments  may  sometimes  be  severe,  yet,  as 
they  are  founded  on  truth  and  equity,  they  must 
command  the  approbation  of  those,  who  make  his 
law  their  study.  When  the  wicked  aim  at  the  de- 
struction of  the  righteous,  the  surest  refuge  of  these 
is,  by  earnest  prayer  to  implore  the  divine  protec- 
tion :  which  will  defeat  the  malice  of  their  enemieS) 
and  inspire  all  those  with  confidence  who  love  and 
fear  the  Lord.  Travell. 

(38.)  They  who  "  fear  God"  are  naturally  "  glad 
when  they  see"  and  converse  with  one  like  them- 
selves ;  but  more  especially  so,  when  it  is  one 
whose  faith  and  patience  have  carried  him  through 
troubles,  and  rendered  him  victorious  over  tempta- 
tion ;  one  who  hath  "  hoped  in  God's  word,"  and 
hath  not  been  disappointed.  Every  such  instance 
aSbrdeth  fresh  encouragement  to  all  those,  who,  m 
the  course  of  their  warfare,  are  to  undergo  like 
troubles,  and  to  encounter  like  temptations. 

Bp.  Horne. 

(39.)  This  IS  a  prayer  necessary  for  all  men  to 
use  at  all  times,  but  more  particularly  in  seasons  of 


666 


THE  PSALTER. 


Day  25 


smoke  ;   (41.)  yet  do  I  not  forget  thy  sta- 
tutes, 

4  How  many  are  the  days  of  thy  ser- 
vant ?  when  wilt  thou  be  avenged  of  them 
that  persecute  me  7  (42.) 

5  The  proud  have  diq^ged  pits  for  me, 
which  are  not  after  thy  law. 

6  AU  thy  commandments  are  true  :  they 
persecute  me  falsely  ;  0  be  thou  my  help. 

7  They  had  almost  made  an  end  of  me 
upon  earth  ;  but  I  forsook  not  thy  command- 
ments. 

8  O  quicken  me  after  thy  loving-kind- 
ness ;  and  so  shall  I  keep  the  testimonies  of 
thy  mouth. 

In  cBternum,  Domine.  (43.) 

O  LORD,  thy  word  endureth  for  ever  in 
heaven. 

2  Thy  truth  also  remaineth  from  one 
generation  to  another ;  thou  hast  laid  the 
foundation  of  the  earth,  and  it  abideth. 

persecution  and  temptation.  By  "soundness  of 
heart"  is  meant  solidity  and  steadfastness  in  grace 
and  virtue,  as  opposed  to  the  mere  form  of  godli- 
ness or  fair  shew  of  the  hyprocrite,  which  conceal 
the  rottenness  and  corruption  lurking  within  ;  and 
also  to  the  sudden  and  vanishing  goodness  of  the 
temporary  convert,  Avhich  quickly  disappears  like 
the  morning  dew,  and  withers  like  the  seed  so^vn 
on  a  rock.  When  internal  holiness  accompanies 
and  actuates  that  which  is  external,  when  the  word 
is  thoroughly  rooted,  and  faith  hath  acquired  the 
sovereignty  over  our  desires,  then  our  "  hearts"  are 
"sound  in  God's  statutes,"  and  there  is  hope,  that, 
in  the  day  of  trial,  Ave  shall  not  give  our  brethren 
cause  to  be  ashamed  of  us,  nor  be  ourselves 
"  ashamed"  before  God.  Bp.  Horne. 

(40.)  In  this  portion  we  see  that  the  pious  soul 
looks  to  God  for  comfort  in  every  distress :  and 
though  worn  away  with  sorrow  and  long  expecta- 
tion, yet  knowing  that  the  mercies  of  God  are  sure 
and  certain,  he  commits  his  cause  to  his  divine 
providence  ;  he  is  neither  dismayed  by  the  perse- 
cutions of  the  wicked,  nor  deterred  from  the  per- 
formance of  his  duty  in  obeying  the  divine  laws. 

Travell 

(41.)  "  Bottles"  among  the  Jews  were  made  of 
skins.  One  of  these,  if  exposed  to  heat  and 
"  smoke,"  would  become  shrivelled  and  useless. 
Such  a  change  will  labour  and  sorrow  cause  in  the 
human  frame ;  and  the  Psalmist  here  complaineth, 
that  his  beauty  and  his  strength  were  gone :  the 
natural  moisture  was  dried  up  ;  in  consequence  of 
which,  the  skin  shrivelled,  and  both  colour  and 
vigour  departed  from  him.  Disease  and  old  age 
will  produce  the  same  sad  effects  in  us  all ;  but  the 


3  They  continue  this  day  according  to 
thine  ordinance  ,  for  all  things  serve  thee. 

4  If  my  delight  had  not  been  in  thy  law, 
I  should  have  perished  in  my  trouble. 

5  I  will  never  forget  thy  coirimandments  ; 
for  with  them  thou  hast  quickened  me. 

6  I  am  thine  :  O  save  me,  for  I  have 
sought  thy  commandments. 

7  The  ungodly  laid  wait  for  me,  to  des- 
troy me ;  but  I  will  consider  thy  testi- 
monies. 

8  I  see  that  all  tilings  come  to  an  end  ; 
but  thy  commandment  is  exceeding  broad. 
(44.) 

Quomodo  dilexi ! 

LORD,  what  love  have  1  unto  thy 
law  !  all  (45.)  the  day  long  is  my  study  in 
it.  (46.) 

2  Thou,  through  thy  commandments, 
hast  made  me  wiser  than  mine  enemies  ;  for 
they  are  ever  with  me. 

body's  Aveakness  is  the  soul's  strength  ;  as  the  out 
ward  man  decayeth,  the  inward  man  is  renewed  ; 
"  I  do  not  forget  thy  statutes."  Bp.  Horne. 

(42.)  The  well-beloved  John  heard  a  question, 
of  the  same  import  with  this,  asked  by  the  spirits 
of  the  martyrs,  that  had  left  their  bodies,  and  were 
waiting  in  the  separate  state  for  the  day  of  retri- 
bution. The  answer,  which  was  made  to  them, 
may  likewise  satisfy  our  impatience,  when  suffering 
affliction  and  persecution  :  "  I  saw  under  the  altar 
the  souls  of  them  that  were  slain  for  the  word  ot 
God,  and  for  the  testimony  which  they  held.  And 
they  cried  with  a  loud  voice,  saying,  How  long,  O 
Lord,  holy  and  true,  dost  thou  not  judge  and 
avenge  our  blood  on  them  that  dwell  on  the  earth  ? 
And  white  robes  were  given  unto  every  one  of 
them,  and  it  was  said  unto  them,  that  they  should 
rest  yet  for  a  little  season,  until  their  fellow-ser- 
vants also,  and  their  brethren,  that  should  be  killed 
as  they  were,  should  be  fulfilled."     Rev.  vi.  9,  &c. 

Bp.  Horne. 

(43.)  How  strictly  are  we  bound  to  obey  the 
laAvs,  and  to  trust  in  the  promises  of  that  gracious 
God,  whose  truth  is  eternal,  who  hath  established 
every  thing  in  heaven  and  earth  by  fixed  and  im- 
mutable laws,  and  made  all  things  subservient  to 
hi?  power.  Well  may  we  depend  upon  him  and 
implicitly  follow  his  will,  who  is  our  almighty 
Protector,  and  whose  word  Avill  endure  Avhen  all 
things  else  shall  fail.  Travell. 

(44.)  Or,  "  I  have  seen  an  end  of  all  perfection." 
Of"  all  perfection"  m  this  world,  whether  of  beauty, 
wit,  learning,  pleasure,  honojir,  or  riches,  experi- 
ence will  soon  shew  us  the  "  end."  But  where  is 
the  end  or  boundary  of  the  word  of  God  ?    Who 


</ 


Day  26. 


THE  PSALTER. 


667 


3  I  have  more  understanding  than  my 
teachers ;  for  thy  testimonies  are  my 
study. 

4  I  am  wiser  than  the  aged ;  because  I 
keep  thy  commandments. 

5  1  have  refrained  my  feet  from  every 
evil  way,  that  T  may  keep  thy  word. 

6  I  have  not  shrunk  from  tliy  judgments  ; 
for  thou  teachest  me. 

7  O  how  sweet  are  thy  words  unto  my 
throat ;  yea,  sweeter  tlian  honey  unto  my 
mouth  ! 

8  Through  thy  commandments  I  get 
understanding :  therefore  I  hate  all  evil 
ways. 


^ 


The  Tioenty-sixth  Day. 
MORNING  PRAYER. 


Lucerna  pedibus  meis. 

THY  word  is  a  lantern  under  my  feet, 
(47.)  and  alight  unto  my  paths.  (48.) 

can  ascend  to  the  height  of  its  excellency ;  who 
can  fathom  the  depth  of  its  mysteries ;  who  can 
find  out  the  comprehension  of  its  precepts,  or  con- 
ceive the  extent  of  its  promises  ;  who  can  take  the 
dimensions  of  that  love  of  God  to  man  which  it 
describeth,  or  that  love  of  man  to  God  which  it 
teacheth  1  Bp.  Horne. 

X  (45.)  We  learn  from  this  portion,  how  excellent 
and  amiable  is  that  divine  law,  the  practice  of  which 
makes  a  man  superior  to  his  enemies,  and  gives  a 
degree  of  Avisdom,  greater  than  can  be  obtained 
from  the  experience  of  old  age,  or  from  the  instruc- 
tions of  those,  whose  occupation  it  is  to  commu- 
nicate knowledge  to  others.  Whoever  would 
observe  this  law  must  absolutely  abstain  from  evil ; 
which  will  be  the  best  proof  of  his  understanding, 
and  will  secure  to  him  a  happiness  superior  to  all 
the  delights  of  sense.  Travell. 

(46.)  Words  cannot  express  the  love  which  a 
pious  mind  entertaineth  for  the  Scriptures.  They 
are  the  epistle  of  God  to  mankind,  offering  recon- 
ciliation, peace,  and  union  with  himself  in  glory  ; 
containing  reasons  why  we  should  love  him  and 
each  other,  with  directions  how  to  sheAV  forth  that 
love,  which  the  apostle  saith  is  "  fulfilling  of  the 
law :"  Rom.  xiii.  10.  On  some  portions  of  these 
Scriptures  should  our  "  meditation"  be  continually, 
and   "  each   day"   should  add   something   to    our 

/-^v  knowledge,  to  our  faith,  to  our  v^ue.   Bp.  Horne. 

t:  <"  (47.)  From  this  portion  it  appears  that  we  can- 
not err  from  the  right  path,  if  we  positively  deter- 
mine to  follow  the  clear  light  of  God's  word :  this 
will  illuminate  our  understandings,  when  we  offer 


2  I  [lave  sworn,  (49.)  and  am  steadfastly 
purposed,  to  keep  thy  righteous  judg- 
ments. 

3  I  am  troubled  above  measure  :  quicken 
me,  O  Lord,  according  to  thy  word. 

4  Let  the  free-will  offerings  of  my  mouth 
please  thee,  O  Lord ;  and  teach  me  thy 
judgments. 

5  My  soul  is  alway  in  my  hand  ;  yet  do 
I  not  forget  thy  law.  (50.) 

6  The  ungodly  have  laid  a  snare  for  me  ; 
but  yet  I  swerved  not  from  thy  command- 
ments. 

7  Thy  testimonies  liave  I  claimed  as 
mine  heritage  for  ever  ;  and  why  ?  they  are 
the  very  joy  of  my  heart, 

8  I  have  applied  my  heart  to  fulfil  thy 
statutes  alway,  even  unto  the  end. 

Itiiquos  odio  kabui. 

1  HATE  them  that  imagine  evil  things ; 
but  thy  law  do  I  love.  (5L) 

2  Thou  art  my  defence  (52.)  and  shield  ; 
and  my  trust  is  in  thy  word. 

our  supplications  to  God  to  assist  us  in  distress. 
Though  we  should  be  at  the  point  of  death  or  ex- 
posed to  the  crafty  mahce  of  the  wicked,  we  must 
adhere  with  steady  perseverance  to  the  law  of 
God,  wliich  is  the  noblest  inheritance  that  we  can 
possess.  Travell. 

(48.)  Man  is  a  traveller,  his  life  is  a  journey, 
heaven  is  his  end,  his  road  lies  through  a  wilder- 
ness, and  he  is  in  the  dark.  Thus  circumstanced, 
how  earnestly  and  devoutly  ought  he  to  pray,  "  O 
send  out  thy  light  and  thy  truth  ;  let  them  lead  me, 
let  them  bring  me  to  th^  holy  hill,  and  to  thy 
tabernacles  !"  Psalm  xliii.  3.  For  surely,  "  the  com- 
mandment is  a  lamp,  and  the  law  is  a  light ;  and 
reproofs  of  instruction  are  the  way  of  life."  Prov. 
vi.  23.  The  word  of  God  discovereth  to  us  our  er- 
rors ;  it  sheweth  us  where  we  lost  our  way,  and 
how  we  may  recover  it  again.  If  we  take  this 
"  lamp"  in  our  hand,  it  will  not  only  point  our  course 
in  general,  but  also  direct  us  in  every  step,  and  guide 
our"  feet"  aright  in  the  "  path"  of  holiness  and  peace. 
Thus  through  the  devious  and  lonely  wilds  of 
Arabia,  was  Israel  once  conducted  to  the  land  of 
promise,  by  the  illuminating  pillar,  or  rather  by 
Him  whose  presence  dwelt  in  the  midst  of  it. 

Bp.  HoiiNE. 

(49.)  Such  being  the  direction  afforded  by  the 
word  of  God  to  a  benighted  pilgrim,  David  had 
obliged  himself,  in  the  most  solemn  manner,  to  fol- 
low that  direction.  Every  Christian  doth,  at  his 
baptism,  in  like  manner,  "  promise  and  vow  to  keep 
God's  commandments,  and  to  walk  in  the  same  all 
the  days  of  his  life."  The  nature  and  extent  of  these 


668 


THE   PSALTER. 


3  Away  firom  me,  yc  wicked ;  (53.)  I 
will  keep  the  commanninRnls  of  my  God. 

4  O  stablish  me  according  to  thy  wcwd, 
that  I  may  lixe ;  and  let  me  not  be  dis^ 
pointed  of  my  hope ! 

6  HolJ  thou  me  np,  and  I  shall  be  safe ; 
yea,  my  delight  shall  be  ever  in  thy  sta- 
tutes. 

6  Thon  hast  trodden  down  all  them  that 
depart  from  thy  statutes ;  for  they  imagine 
bnt  deceit 

7  Thou  pauest  away  all  the  ungodly  of 
the  earth  like  dross;  therefore  I  love  thy 
testimonies. 

8  My  flesh  trembleth  for  fear  of  thee  :  and 
I  am  afraid  of  thy  judgments. 

CTgagemenis  moat  be  intetpcefed  aecoKding  to  die 
eofrenant  of  giaee,  luder  vhich  they  are  made. 
The  rpin"'«*^  to  os  uanen  is,  that  we  should  re- 
peat, and  bdiere  in  him,  who  will  pardon  our  hA- 
IB^,  and  strengthen  oar  infinnities,  diat  we  may 
wdk  as  becometh  hi«  disciples,  who|,  dioi^  thej 
oi^ht  not  to  commit  sin,  may  yet,  by  divine  gnce, 
be  cestofcd  and  aayed  fiom  iL  "  These  liumgt 
wnie  I  unio  you,  that  yoa  sin  not.  And  if  any 
man  sin,  we  bare  an  adrocate  with  the  Father, 
Jesos  Christ  the  righieons ;  and  he  is  the  pro- 
pitiation for  oar  sins.''— 1  John  iL  L  Br.  Hobme. 

(50.)  To  hare  one's  **soal,"  or  fife,  **  in  one's 
hand,"  is  a  phrase  often  osed  in  Scriptore,  and  im- 
plieih  going  in  eontinoal  danger  of  one's  fife.  See 
Jodg.  xiL  3 ;  1  Sam.  xiz.  5 ;  and  xxriiL  21 ;  Job 
xiiL  14.  Great  and  incessant  as  Darid*s  peifls 
were,  he  did  not  ''fiatget*'  Go^s  promises,  nor 
his  precepts,  hot  trusted  in  the  former,  and  per- 
fimned  the  hltex.  St.  Panl  knew,  that  **  in  every 
city  bonds  and  aflUetions  awaited  him :  bat  none 
of  these  things,"  saith  he,  "more  me,  neidber 
coont  I  my  life  dear  onto  mysd^  so  that  I  ought 
finish  my  coane  with  joy."    Acts  xx.  23, 24. 

Be.  HomtE. 

(51.)  The  sum  of  this  portion  is,  that  if  we  are 
nacerdy  attached  to  God's  bw,  which  will  prore 
our  sorest  protection  from  erety  kind  of  erfl,  we 
cannot  bat  despise  and  aroid  the  company  of  the 
m^odly.  Bat  we  most  be  firm  in  oar  obedience, 
and  steady  in  oar  application  to  God  for  he^  His 
rejection  of  the  widud  shoald  make  u*  ddi^  in 
his  law,  and  diead  nothing  so  much  as  hb  di^lea- 
«ore.  TratstO. 

(d^)  From  vain  iboaghts,  and  vam  persons,  the 
Pialmia  teaehcth  as  to  fly,  by  prayer,  tp  Ciod,  as 
oar  refoge  and  protector.  This  comse  a  befierer 
wifl  as  natmaOy  take,  in  the  boor  of 
md  dai^er^as  the  oApringj^of  the  hen, 
ear'tog  a  bud  of  prey  horenpg  orer  Adr 
ictne  to  their  *^  hiding  pbcc,"  imder  the  wimgt  of 


F-y. 


IDEAL 
right;  ^55.^  u  g..- 


Day  26. 

dirrrtm,  (64.) 

at  islawfoFand 
.„ ,  ....  over  unto  mine 


2  3lbke  thoa  t'r~  -  -  •-  delight  in 
dial  which  is  go:  :>ad  do  me 
no  wrong. 

3  Mine  eyes  are  iway  with  look- 
ing fnx  thy  health,  anu  tor  the  word  of  thy 
righteoosness. 

4  O  deal  with  thy  servant  according  nn- 
to  thy  loving-meiey,  and  teach  me  thy  sta- 
tutes. 

5  I  am  thy  servant ;  O  grant  me  under- 
standing, that  I  may  know  thy  testimonies. 

»5  It  L?  rr.o^  :'  :  •'  e^  L  rd,  (56.)  to  lay  to 

tiieit  dam .:  i.  his  **shidd" 

to  diedari 

Br.  Hosan, 

(53.)  Safe  imder  the  protection  (rf'the  Almighty, 
Dand  bids  the  wicked  "  depart  fiom  \amf  he  nei- 
ther feais  their  malice,  nor  will  fallow  their  coan- 
sds,  being  resokitely  determined  to  adhere  to  his 
doty,  and  to'^kccptheeonmMndmcntsrfhisGod.*' 
He^  who  hath  formed  David's  resotntioii^  mos^ 
like  him,  disehim  and  renoimce  the  society  of 
*'  erfl  doers :"  fer  eroy  man  wiO  itBeasSily  coo- 
tract  the  good  or  bad  qaafities  cf  the  company 
which  he  keeps ;  and  shoald,  thoefore.  be  carefiil 
to  keep  such  as  will  make  him  wiser  and  better, 
and  fit  him  for  the  goodly  fdlowship  of  saints  and 
angels.  Br.  Hobxe.      ^ 

(51.)  The  foOowing  portion  teaches  as,  that  a 
firm  adherence  to  the  ways  of  troth  and  righteous- 
ness is  the  best  security  against  oppression.  ^The 
apparent  dday  isf  the  divine  interference  in  oar 
&To«r  win  sometimes  weary  oat  oar  expectations ; 
bat  it  shoald  qoicken  oar  fHayers  to  God  for  the 
ipcieace  of  his  mercy,  and  for  the  enbtgement  of 
oar  mdeistanding  in  the  way  vt  aar  dnty.  The 
enotmoop  transgressions  of  wicked  men  demand 
the  execution  of  die  dirine  jadgmenis ;  bat  they, 
who  are  sincerely  devoted  to  God's  bw,  will  rabe 
it  above  afl  earthly  treasares,  nor  wifl  they  be 
tempted  by  any  seeming  advantage  to  do  any  thing 
base  and  dishonest.  TrareU. 

(55.)  He  who  is  engaged  in  a  ri^iteoa«  cause, 
and  hath  acted  aprighdy  in  the  sapport  of  it,  may, 
ao  fin;  without  ineorring  the  censore  of  boasting 
or  trastiag  to  his  own  t^jiteowiinfi,  make  Da- 
vid's plea,  '^  I  hare  done  jodgment  and  jostiee ;" 
as  if  be  had  said,  Thoa,  O  my  God,  knowest  that 
I  am  innocent  of  the  crimes  whereof  my  impbca- 
Ue  enemies  accuse  me,  and  that  I  have  done  no 
wrgng  to  those  who  sedt  to  take  away  my  life ; 
d^ver  not  thine  injared  servant,  dierdbre^  into 
dheir  hands;  ^leave  me  aot  to  my  oppressors.'' 


Day  26. 


THE  PSALTER. 


669 


thine  hand;  for  they  have  destroyed  thy 
Jaw. 

7  For  I  love  thy  commandments  above 
gold  and  precious  stones. 

S  Therefore  hold  I  straight  all  thy  com- 
mandments ;  and  all  false  ways  I  utterly 
abhor. 

Mirabilia.  (57.) 

THY  testimonies  are  wonderful ;  (58.) 
therefore  doth  my  soul  keep  them. 

2  When  thy  word  goeth  forth,  it  giveth 
light  and  understanding  unto  the  simple. 

3  I  opened  my  mouth,  (59.)  and  drew  in 
my  breath  ;  for  my  delight  was  in  thy  com- 
mandments. 

•  4  0  look  thou  upon  me,  and  be  merciful 

unto  me,  as  thou  usest  to  do  unto  those  that 
love  thy  name. 

5  Order  my  steps  in  thy  word  ;  and  so 
shall  no  wickedness  have  dominion  over 
me. 

The  Son  of  David  might  use  the  words  in  their 
full  and  absolute  sense,  and  plead  for  a  glorious  re- 
surrection, on  the  foot  of  his  having  performed 
a  perfect  obedience  to  the  law.  Bp.  Horne. 

(56.)  The  "law"  of  God  is  "made  void"  or 
"destroyed"  by  those  who  deny  its  authority,  or 
its  obligation ;  by  those  who  render  it  of  none  ef- 
fect through  their  traditions,  or  their  lives.  When 
a  deluge  of  wickedness  and  impiety  entering  at 
these  gates  hath  overwhelmed  a  land,  "  it  is  time 
for  the  Lord  to  work;"  the  great  Lawgiver  will 
then  exert  his  power,  and  vindicate  his  authority 
speedily-  There  is  a  certain  measure  of  iniquity, 
which  when  communities,  or  individuals  respec- 
tively, have  fi'led  up,  the  destroying  angel  comes 
forth,  and  executes  his  commission.  How  ought  a 
man  to  fear,  lest  the  next  sin  he  commits  should 
fill  up  his  measure,  and  seal  his  eternal  doom  ! 

Bp.  Horne. 

(57.)  How  astonishing,  as  we  learn  from  this 
portion,  is  the  wisdom  of  God's  law,  which  affords 
knowledge  and  instruction  to  the  most  unlearned. 
The  heart  of  the  righteous  man  will  pant  after  the 
attainment  of  this  knowledge  ;  and  he  will  beseech 
God  so  to  direct  his  ways,  that  he  may  neither  be 
enslaved  by  sin,  nor  be  oppressed,  by  the  wicked  ; 
but  may  keep  steady  in  the  path  of  God's  com- 
mandments, the  neglect  of  which  is  the  cause  of 
great  lamentation  to  the  righteous.  Travell. 

(5S.)  The  Scriptures  are" wonderful,"  with  re- 
spect to  the  matter  which  they  contain,  the  man- 
ner in  which  they  are  written,  and  the  effects 
which  they  produce.  They  contain  the  sublimest 
spiritual  truths,  veiled  under  external  ceremonies 
and  s^tcraments,  figurative  descriptions,  typical  his- 


6  O  deliver  me  from  the  wrongful  deal- 
ings of  men  ;  and  so  shall  1  keep^hy  com- 
mandments. 

7  Show  the  light  of  thy  countenance  up- 
on thy  servant,  and  teach  me  thy  statutes. 

8  Mine  eyes  gush  out  witli  water,  because 
men  keep  not  thy  law. 

Justus  es,  Dornine.  (60.) 

RIGHTEOUS  art  thou,  O  Lord  ;  (61.) 
and  true  is  thy  judgment. 

2  The  testimnnies  that  thou  hast  com- 
manded are  exceeding  righteous  and  true. 

3  My  zeal  hath  even  consumed  me ;  be- 
cause  mine  enemies  have  forgotten  thy 
words. 

4  Thy  word  is  tried  to  the  uttermost, 
(62.)  and  thy  servant  loveth  it. 

5  I  am  small  and  of  no  reputation  ;  yet 
do  I  not  forget  thy  commandments. 

6  Thy  righteousness  is  an  everlastin£ 
righteousness,  and  thy  law  is  the  truth. 

tories,  parables,  similitudes,  &c.  V^'hen  properly 
opened  and  enforced,  they  terrify  and  humble,  they 
convert  and  transform,  they  console  and  strengthen. 
Who  but  must  delight  to  study  and  to  "  observe  " 
these  *'  testimonies  "  of  the  will  and  the  wisdom, 
the  love  and  the  power,  of  God  most  high. 

Bp.  Horne. 

(59.)  An  eastern  traveller,  fatigued  through  toil, 
and  parched  by  heat,  doth  not  with  more  vehement 
desire,  gasp  for  the  cooUng  breeze,  than  the  ser- 
vant of  God,  in  time  of  templation  and  trouble, 
"panteth"  after  that  spirit  of  refreshment  and  con- 
solation, which  breathes  in  the  Scriptures  of  truth., 

Bp.  Horne. 

(60.)  According  to  the  instruction  here  given  to 
us,  the  perfect  righteousness  and  purity  of  God's 
laws  demand  our  obedience,  and  the  sad  nejilect 
of  them,  to  which  we  are  witness,  must  provoke 
our  indignation  and  wear  our  spirits.  However 
mean  and  contemptible  our  situation  may  be,  we 
must  continue  firm  in  the  practice  of  those  eternal 
laws  of  truth  and  righteousness,  which  will  be 
our  surest  comfort  in  the  hour  of  distress. 

Travell. 

(61.)  This  portion  of  our  Psalm  is  employed  in 
celebrating  the  righteousness  of  God,  manifested 
to  us  by  his  word,  and  by  his  dispensations,  which 
that  w  ord  both  recordeth  and  explaineth. 

Bp.  Horne. 

(62.)  ".Tried,  refined,  purified,  like  gold  in  the 
furnace  :"  absolutely  perfect,  without  the  dross  of 
vanity  and  fallibility,  which  runs  through  human 
writings.  The  more  we  try  the  promises,  the 
surer  we  shall  find  them.  This  pure  word 
hath   likewise   in  it  a    power    of   purifying    us, 


670 


THE  PSALTER. 


Day  26. 


7  Trouble  and  lieaviness  (63.)  have  taken 
hold  upon  me;  yet  is  my  delight  in  tliy 
commandments. 

8  The  riirhteonsness  of  thy  testimonies  is 
everlasting- :  O  grant  me  understanding,  and 
1  shall  live. 

EVENING  PRAYER. 

Clamavi  in  toto  corde  meo.  (64.) 

1  CALL  with  my  whole  heart ;  hear  me, 
O  Lord  ;  I  will  keep  thy  statutes. 

2  Yea,  even  unto  thee  do  I  call ;  help 
me,  and  I  shall  keep  thy  testimonies. 

3  Early  in  the  morning  (65.)  do  I  cry 
unto  thee ;  for  in  thy  word  is  my  trust. 

4  Mine  eyes  prevent  the  night  watches  ; 
that  I  might  be  occupied  in  thy  words. 

5  Hear  my  voice,  O  Lord,  according  unto 
thy  loving-kindness  ;  quicken  me  according 
as  thou  art  wont. 

()  They  draw  nigh  that  of  malice  perse- 
cute me,  and  are  far  from  thy  law. 

7  Be  thou  nigh  at  hand,  6  Lord  ;  for  all 
thy  commandments  are  true. 

8  As  concerning  thy  testimonies,  I  have 

It  containeth  precepts  and  examples  of  purity, 
helps  and  encouragements  to  purity,  and  the  Spirit 
of  purity  goeth  with  it,  and  workelh  by  it. 

Bp.  Horne. 
(63.)  We  need  not  take  pains,  as  many  do,  "  to 
find  trouble  and  anguish,"  for  they  will  one  day 
"find  us."  In  that  day,  the  revelations  of  God 
must  be  to  us  instead  of  all  worldly  "  delights"  and 
pleasures,  which  will  then  have  forsaken  us ;  and 
how  forlorn  and  desolate  will  be  our  state,  if  we 
should  have  no  other  delights,  no  other  pleasures, 
to  succeed  them,  and  to  accompany  us  into  eternity  ! 
Let  our  study  be  now  in  the  Scriptures,  if  we  ex- 
pect our  comfort  from  them  in  time  to  come. 

Bp.  Horne. 
(64.)  It  is  the  purport  of  this  portion  of  the 
Psalm  to  teach  us,  that  our  earnest  desire  to  keep 
God's  laws  should  make  us  constantly  vigilant  in 
our  duty  ;  this  will  be  the  best  means  of  obtaining 
help  from  him,  who  is  ever  true  to  his  promises, 
and  who  will  protect  his  faithful  servants  from 
the  malicious  attacks  of  their  enemies. 

Travell. 
(65.)  It  is  a  certain  sign  that  our  hearts  are  set 
upon  a  work,  when  the  thoughts  of  it  cause  sleep 
to  depart  from  us,  and  we  awake  readily^constant- 
ly,  and  early,  to  the  performance  of  it.  David  de- 
lighted in  the  holy  exercises  of  prayer  and  medita- 
tion ;  therefore  he  "  prevented  the  dawning  of  the 
morning,"  and  was  beforehand  with  the  light  it- 
self; therefore  his  "  eyes  prevented  the  watches," 


known  long  since,  that  thou  hast  grounded 
them  for  ever. 

-7<  Vide  humilitatem.  (66.) 

O  CONSIDER  mine  adversity,  and  de- 
liver me,  for  I  do  not  forget  thy  law. 

2  Avenge  thou  my  cause,  and  deliver 
me  ;  quicken  me  according  to  thy  word. 

3  Health  is  far  from  the  ungodly ;  for 
they  regard  not  thy  statutes. 

4  Great  is  thy  mercy,  O  Lord  ;  quicken 
me  as  thou  art  wont. 

5  Many  there  are  that  trouble  me,  and 
persecute  me  ;  yet  do  I  not  swerve  from  thy 
testimonies. 

6  It  grieveth  me  when  I  see  the  trans- 
gressors ;  because  they  keep  not  thy  law. 

7  Consider,  O  Lord,  how  1  love  thy  cotn- 
mandments  ;  (67.)  0  quicken  me  according 
to  thy  loving-kindness. 

8  Thy  word  is  true  from  everlasting  ;  all 
the  judcrments  of  thy  righteousiiess  endure 

for  evermore.  // 

Principes  persccuti  sunt.  (68.) 
PRINCES  have  persecuted  me  without  a 

that  is,  the  last  of  those  watches,  into  which  the 
night  was  by  the  Jews  divided  ;  he  needed  not  the 
watchman's  call,  but  was  stirring  before  it  could  be 
given.  Climate  and  constitution  will,  doubtless, 
make  a  difference,  and  claim  considerable  allow- 
ance; but  by  Christians,  who  enjoy  their  health, 
in  temperate  weather,  the  sun  should  not  be  suffer- 
ed to  shine  in  vain,  nor  the  golden  hours  of  morn- 
ing to  glide  away  unimproved ;  since  of  David's 
Lord,  as  well  as  of  David,  it  is  said,  "  in  the  morn- 
ing, rising  up  a  great  Avhile  before  day,  he  went 
out  and  departed  into  a  solitary  place,  and  there  ""1^ 
prayed."  Mark  i.  35.  Bp.  Horne.         _/ 

(66.)  From  this  portion  we  learn,  that  our  per-     /  , 
severance  in  the  lime  of  our  duty  is  the  strongest    ^  '  ■ 
encouragement  to  expect  the  divine  blessing  and 
protection  :  God  will  not  afford  his  favodr  and  sup-     *- 
port  to  those  who  transgress  his  laws  ;    we  cannot 
but  lament  their  errors,  and  must  strive  most  ear- 
nestly  to   avoid   them,  if  we  truly  reverence  God 
and  his  unchangeable  commandments.    Travell. 

(67.)  It  is  observable  how  the  Psalmist  delight- 
eth  to  dwell  on  these  two  sweet  notes  ;  the  "loving 
kindness"  of  God  in  promising  salvation,  and  his 
"  truth"  in  the  constant  performance  of  that  pro- 
mise to  his  Church,  while  she  "loves"  and  adheres 
to  his  "  precept?."  Thus  it  hath  been  "  fiom  the 
beginning,"  and  thus  it  will  be,  until  the  whole 
counsel  of  heaven  shall  at  length  be  fulfilled,  by 
the  resurrection  and  salvation  of  the  just. 

Bp.  Horne. 


Day  27. 


THE  PSALTER. 


671 


cause  ;  (G9.)  but  my  heart  standeth  in  awe 
of  thy  word. 

2  I  am  as  glad  of  thy  word,  as  one  that 
findeth  great  spoils. 

3  As  for  lies,  I  hate  and  abhor  them  ;  but 
thy  law  do  I  love. 

4  Seven  times  a  day  do  I  praise  thee  ; 
because  of  thy  righteous  judgments. 

5  Great  is  the  peace  that  they  have  who 
love  thy  law  ;  (70.)  and  they  are  not  offended 
al  It. 

6  Lord,  I  have  looked  for  thy  saving 
health,  and  done  after  thy  conmiandments. 

7  My  soul  hath  kept  thy  testimonies,  and 
loved  them  exceedingly. 

8  I  have  kept  thy  commandments  and 
testimonies  ;  for  all  my  ways  are  before 
thee. 

Appropinqnet  deprecatio.il \.) 

LET  my  complaint  come  before  thee,  O 
Lord  ;  give  me  understanding  according  to 
thy  word.  (72.) 

2  Let  my  supplication  come  before  thee  ; 
deliver  me  according  to  thy  word, 

(68.)  The  sense  of  this  portion,  is  that  an  invio- 
lable attachment  to  truth  and  righteousness,  and  an 
abhorrence  of  deceit  and  wickedness,  will  give  us 
courage  under  the  severest  persecutions  ;  and  will 
be  a  purer  source  of  joy  than  any  acquisition  we 
can  obtain.  We  cannot  too  often  express  our  gra- 
titude and  praise  for  the  blessings  of  God's  provi- 
dence;  and  if  we  value  our  own  peace  of  mind  and 
expect  favour  from  him,  who  seeth  all  that  we  do, 
we  must  seek  it  in  the  way  of  his  commandments. 

Travell. 

(69.)  David  was  "  persecuted"  by  Saul  and  his 
associates,  "without  a  cause."  The  life  of  Saul 
was  spared  by  him,  because  "he  stood  in  awe  of 
God's  word,"  preferred  the  comfortable  reflection 
of  having  obeyed  its  injunction,  to  all  the  "  spoils" 
and  to  those  many  advantages,  that  would  have 
accrued  to  him,  by  the  overthrow  and  death  of 
his  implacable  adversary,  who  acknowledged,  upon 
the  occasion,  "  Thou  art  more  righteous  than  I :" 
1  Sam.  xxiv.  17.  The  sufferings  of  the  body  are 
soon  over;  the  joys  of  conscience  have  no  end. 

Bp.  Horne. 

(70.)  Arhidst  the  storms  and  tempests  of  the 
world  there  is  a  perfect  calm  in  the  breasts  of  those, 
who  not  only  do  the  will  of  God,  but  "  love"  to  do 
it.  They  are  at  peace  with  God,  by  the  blood  of 
reconciliation ;  at  peace  with  themselves,  by  the 
answer  of  a  good  conscience,  and  the  subjection  of 
those  desires  which  war  against  the  soul ;  at  peace 
with  all  men,  by  the  spirit  of  charity ;  and  the 
whole  creation  is  so  at  peace  with  them,  that  all 


3  My  lips  shall  speak  of  thy  praise,  when 
thou  hast  taught  me  thy  statutes. 

4  Yea,  my  tongue  shall  sing  of  thy 
word  ;  for  all  thy  commandments  are  right- 
eous. 

5  Let  thine  hand  help  me  ;  for  I  have 
chosen  thy  commandments. 

6  I  have  longed  for  tliy  saving  health,  O 
Lord  ;  and  in  thy  law  is  my  delight. 

7  O  let  my  soul  live,  and  it  shall  praise 
thee  ;  and  thy  judgments  shall  help  me. 

8  I  have  gone  astray  like  a  sheep  that  is 

lost ;  O  seek  thy  servant,  for  I  do  not  forget        i 
thy  commandments.  "^ 


TJie  Tiventy-seventh  Day. 

MORNING  PRAYER. 

Psalm  120.  (73.)    Ad  Domimun. 

WHEN  I  was  in  trouble,  I  called  upon 
the  Lord,  and  he  heard  me. 

2  Deliver  my  soul,  O  Lord,  from  lying 
lips,  and  from  a  deceitful  tongue. 

things  work  together  for  their  good.  No  external 
troubles  can  rob  them  of  this  "  great  peace,"  no 
"  offences"  or  stumbling-blocks,  which  are  thrown 
in  their  way  by  persecution  or  temptation,  by  the 
malice  of  enemies  or  the  apostacy  of  friends,  by 
any  thing  which  they  see,  hear  of,  or  feel,  can  de- 
tain or  divert  them  from  their  course.  Heavenly 
love  surmounts  every  obstacle,  and  runs  with  de- 
light the  way  of  God's  commandments. 

Bp.  Horne. 

(71.)  The  Psaln\concludes  with  an  earnest  ad- 
dress to  God  for  his  gracious  assistance,  and  with 
strong  expressions  of  joy  and  gratitude  for  all  the 
instances  of  his  mercy.  The  Psalmist  pleads  his 
observance  of  God's  law  as  the  surest  claims  to  his 
loving  kindness,  and  beseeches  the  Almighty  to 
exert  in  his  behalf  that  tender  care  and  solicitude, 
which  a  shepherd  employs  in  restoring  a  worried 
and  wandering  sheep  to  the  fold.  Travell. 

(72.)  The  Psalmist  still  continueth  instant  in 
prayer  for  "understanding,"  to  direct  him  in  the 
midst  of  dangers  and  temptations,  and  for  "deliv- 
erance" out  of  them  all,  Avhen  God  shall  see  fit  to 
accomplish  the  promises  made  in  his  "word." 
These  are  blessings,  for  which  a  man  cannot  be 
too  frequent,  or  too  earnest,  in  his  petitions  to  the 
throne  of  heaven.  Bp.  Horne. 

(73.)  This,  and  the  fourteen  Psabns  which  fol- 
low it,  are  entitled,  "  Psalms  of  degrees,  or  of 
ascensions."  For  what  reasons  they  were  so 
called,  is  altogether  uncertain.  Certain,  however, 
it  is,  that  they  are  most  instructive  and  pleasing 


672 


THE  PSALTER. 


Day  27 


3  What  reward  shall  be  given  or  done 
unto  thee,  (74.)  thou  false  tongue  ?  even 
mighty  and  sharp  arrows,  with  hot  burning 
coals. 

4  Wo  is  me,  that  I  am  constrained  to 
dwell  with  Mesech,  and  to  have  my  habi- 
tation among  the  tents  of  Kedar  !  {7o.) 

5  My  soul  hath  long  dwelt  among  them 
that  are  enemies  unto  peace. 

6  I  labour  for  peace  ;  but  when  I  speak 
unto  them  thereof,  they  make  them  ready 
to  battle. 

Psalm  121.  (76.)   Levavi  ociilos  meos. 

1  WILL  lift  up  mine  eyes  unto  the  hills, 
from  whence  cometh  my  help.  (77.) 

2  My  help  cometh  even  from  the  Lord, 
who  hath  made  heaven  and  earth. 

compositions,  wonderfully  calculated  to  elevate  tlie 
soul  to  God ;  and  that  the  Christian,  as  he  pro- 
ceeds from  one  degree  of  virtue  to  another,  in  his 
way  towards  eternal  felicity,  cannot  employ  him- 
self better  than  in  meditation  on  them.  In  the 
first  of  these  Psalms,  the  Author,  most  probably 
David,  coraplaineth  of  the  falsehood,  the  treache- 
ry, and  the  violence  of  men,  among-t  whom  he 
grieveth  that  his  pilgrimage  is  prolonged. 

Bp.  Horne. 

(7i.)  The  purport  of  this  question  plainly  is 
tliis :  What  profit  or  advantage  do  you  expect  to 
reap  from  this  practice  of  lying  and  slandering  ? 
what  will  at  last  be  its  end  and  its  reward  1  Then 
foUowclh  the  answer:  "Mighty  and  sharp  arrows," 
or  "Sharp  arrows  of  the  mighty  one,"  who  is  the 
avenger  of  truth  and  innocence;  with  a  fire  that 
burns  fiercely,  and  burns  long,  like  that  which  was 
made  of  "juniper,"  or  some  wood  used  in  those 
days,  remarkable  for  increasing  and  retaining  heat ; 
punishments  justly  inflicted  on  a  tongue,  the  words 
of  which  have  been  keen  and  killing  as  arrows, 
and  which,  by  its  lies  and  calumnies,  hath  contri- 
buted to  set  the  world  on  fite.  We  read  in  the 
Gospel,  of  one  who  exclaimed,  "  Send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water,  and 
cool  my  tongue  ;  for  I  am  tormented  in  this  flame." 

Bp.  Horne. 

(75.)  The  Psalmist  lamenteth  his  long  continu- 
ance among  those  deceitful  and  malicious  men, 
whom  he  compareth  to  the  wild,  barbarous,  and 
idolatrous  Arab,  the  descendants  of  "Kedar,"  the 
son  of  Ishmael.  Gen.  xxv.  13.  When  our  Lord 
was  upon  earth,  the  Jews  were  become  the 
spiritual  Ishmaelites,  sons  of  the  bond  woman,  per- 
secutors of  the  sons  of  the  free  woman,  and  the 
children  of  promise.  "  O  faithless  and  perverse 
generation,"  said  he,  "  how  long  shall  I  be  with 
you  ?    how  long  shall  I  suSer  you  ?"  IMatt.  xvii. 


3  He  will  not  suffer  thy  foot  to  be  moved ; 
and  he  that  keepeth  thee  will  not  sleep. 

4  Behold,  he  that  keepeth  Israel  shall 
neither  slumber  nor  sleep. 

5  The  Lord  himself  is  ihy  keeper  ;  the 
Lord  is  thy  defence  upon  thy  right  hand  ; 

6  So  that  the  sun  shall  not  burn  thee  by 
day,  neither  the  moon  by  night. 

7  The  Lord  shall  preserve  thee  from  all 
evil ;  yea,  it  is  even  he  that  shall  keep  thy 
soul. 

8  The  Lord  shall  preserve  thy  going  out 
and  thy  coming  in,  from  this  time  forth  for 
evermore. 

Psalm  122.  (78.)     LcBtaius  sum. 

I  WAS  glad  when  they  said  unto  me. 
We  will  go  into  the  house  of  the  Lord.  (79.) 

17.  "And  as  then  he  that  was  born  after  the 
flesh  persecuted  him  that  was  born  after  the 
Spirit,  even  so  it  is  now;"     Gal.  iv.  29. 

Bp.  Horne. 

(76.)  In  this  Psalm,  the  prophet,  1,  2,  introduc- 
eth  a  person,  most  probably  an  Israelite,  on  his 
way  to  Jerusalem,  expressing  his  trust  and  confi- 
dence in  Jehovah,  the  Maker  of  heaven  and  earth, 
of  whose  favour  and  protection,  at  all  times,  and  in 
all  dangers,  the  prophet,  3 — 8,  assureth  him- 
These  promises,  like  those  in  the  ninety-first 
Psalm,  were  in  iheir  full  and  spiritual  sense,  made 
good  to  Messiah,  and  are  now  daily  accomplishing 
in  the  members  of  his  mystical  body,  the  Christian 
Church.  Bishop  Lowth  supposes  the  first  two 
verses  to  be  spoken  by  David,  when  going  out  to 
war,  and  the  answer  of  encouragement  to  be  made 
by  the  high  priest  from  the  holy  place.  In  this 
case,  the  idea  of  warfare  is  added  to  that  of  pil- 
grimage, and  the  Psalm  rendered  still  more  appli- 
cable to  us,  as  well  as  to  the  true  David  our  King. 

Bp.  Horne. 

(77.)  The  truly  Israelite,  amidst  the  dangers  of 
his  earthly  pilgrimage  and  warfare,  looketh  conlin- 
ally  towards  the  heavenly  city,  whither  he  is  travel- 
ling. Faith  sheweth  him  afar  off  the  everlasting 
"  hills  from  whence  cometh  the  help."  which  must 
brmg  him  in  safety  to  them.  He  "lifteth  up  his 
eyes"  in  prayer  to  the  Almighty,  whose  temple 
and  habitation  are  thereon.  He  putteth  not  his 
trust  in  any  creature,  but  imploreth  aid  immediate 
ly  of  "  him  who  made  heaven  and  earth,"  and  who, 
consequently,  hath  power  over  all  things  in  both. 

Bp.  Horne. 

(78.)  The  author  of  this  Psalm,  as  we  are  in- 
formed by  its  title,  was  David.  The  subject  of  it 
is,  that  joy  which  the  people  were  wont  to  express, 
upon  their  going  up  in  companies  to  keep  a  feast 
at  Jerusalem,  when  the  divine  services  were  regu- 


^ 


Day  27. 


THE  PSALTER. 


673 


^ 


2  Our  feet  shall  stand  in  thy  gates,  O 
Jerusalem. 

3  Jerusalem  is  built  as  a  city  that  is  at 
unity  in  itself. 

4  For  thither  the  tribes  go  up,  even  the 
tribes  of  the  Lord,  to  testify  unto  Israel,  to 
give  thanks  unto  the  name  of  the  Lord.  (80.) 

5  For  tliere  is  the  seat  of  judgment,  even 
the  seat  of  the  house  of  David.  (8L) 

6  O  pray  for  the  peace  of  Jerusalem; 
they  shall  prosper  that  love  thee. 

7  Peace  be  within  thy  walls,  and  plen- 
teousness  within  thy  palaces. 

8  For  my  brethren  and  companions' 
sakes,  I  will  wish  thee  prosperity.  (82.) 

9  Yea,  because  of  the  house  of  the  Lord 
our  God,  I  will  seek  to  do  thee  good. 

Psalm  123.  (83.)    Ad  te  Icvavi  oculos  Tneos. 

UNTO  thee  lift  I  up  mine  eyes,  O  thou 
that  dvvellest  in  the  heavens. 

lated,  and  that  city  was  appointed  to  be  the  place  of 
public  "worship.  Every  thing,  which  can  be  said 
upon  this  topic,  must  naturally  hold  good  in  its  ap- 
plication to  the  Christian  Church,  and  the  celebra- 
tion of  the  feasts.  Bp.  Home. 

(79.)  Great  was  the  joy  of  an  Israelite,  when 
his  brethren  called  upon  him  to  accompany  them 
on  some  festive  occasion,  to  the  tabernacle,  or  tem- 
ple at  Jerusalem;  great  is  the  joy  of  a  Christian, 
when  he  is  invited,  in  like  manner,  to  celebrate  the 
feasts  of  the  Church,  to  commemorate  the  nativity, 
or  the  resurrection,  and  to  eat  and  drink  at  the  table 
of  his  Lord.  Bp.  Home. 

(80.)  All  the  "  tribes"  of  Israel,  three  times  in 
the  year,  were  seen  "  going  up"  to  Jerusalem  in 
compliance  with  the  "testimonies,"  the  injunc- 
tions, and  institutions  of  their  law,  to  acknowledge 
the  mercies,  and  to  give  thanks  unto  the  name  of 
"  Jehovah,"  who  had  done  such  great  things  for 
them.  Bp.  Horne. 

(81.)  The  Israelites  resorted  to  Jerusalem,  be- 
cause it  was  the  metropolis  ot  the  country,  and 
there  was  the  residence  of  their  monarchs,  after  the 
kingdom  was  established  in  "  the  house  of  David." 
But  alas!  that  metropolis  is  desolate,  and  "the 
thrones  of  judgment,"  which  were  therein,  have 
been  long  since  cast  down  to  the  ground.  A  Je- 
rusalem, however,  remains,  which  shall  never  be 
moved;  in  that  Jerusalem  is  the  throne  of  eternal 
judgment  erected,  and  the  Son  of  David  sitteth 
upon  it.     See  Luke  i.  32 ;  Matt.  xix.  28. 

Bp.  Horne. 

(82.)  In  these  concluding  verses,  the  Psalmist 

declareth  the  two  motives,  which  induced  him  to 

utter  his  best  wishes,  and  to  use  his  best  endeav- 

oui:s,  for  the  prosperity  of  Jerusalem  ;  namely,  love 

85 


2  Behold,  even  as  the  eyes  of  servants 
look  unto  tlie  hand  of  their  masters,  and  as 
the  eyes  of  a  maiden  unto  the  hand  of  her 
mistress,  even  so  our  eyes  wait  upon  the 
Lord  our  God,  until  he  have  mercy  upon 
us. 

3  Have  mercy  upon  us,  O  Lord,  (84.) 
have  mercy  upon  us ;  for  we  are  utterly 
despised. 

4  Our  soul  is  filled  with  the  scornful  re- 
proof of  the  wealthy,  and  with  the  despite- 
fulness  of  the  proud. 

Psalm  124.  (85.)     Nisi  quia  Dominus. 

IF  the  Lord  himself  had  not  been  on  our 
side,  now  may  Israel  say  ;  if  the  Lord  him- 
self had  not  been  on  our  side,  when  men 
rose  up  against  us; 

2  They  had  swallowed  us  up  quick  ; 
when  they  were  so  wrathfuUy  displeased 
at  us. 


of  his  brethren,  whose  happiness  was  involved  in 
that  of  their  city  ;  and  love  of  God,  who  had  there 
fixed  the  residence  of  his  glory.  These  motives  are 
ever  in  force,  and  ought,  surely,  to  operate  with 
marvellous  energy  upon  our  hearts,  to  stir  us  up 
to  imitate  the  pattern  now  before  us,  in  fervent 
zeal  and  unwearied  labour,  for  the  salvation  of  men, 
and  the  glory  of  their  great  Redeemer;  both  which 
will  then  be  complete,  when  the  Church  militant 
shall  become  triumphant,  and  the  heavenly  paradise 
shall  be  filled  with  plants  taken  from  its  terrestrial 
nursery.  Bp.  Horne.     ">C 

(83.)  This  Psalm  containeth,  ],  2,  an  act  of  con- 
fidence in  God,  with  3,  4,  a  prayer  for  deliverance- 
from  that  reproach  and  contempt  which  infidelity 
and  sensuality  are  wont  to  pour  upon  the  afflicted 
people  of  God.  Bp.  Horne. 

(84.)  Unbelieving,  ungodly,  and  worldly  men, 
who  are  "at  ease,"  and  boast  themselves  in  the 
multitude  of  their  riches,  will  always  be  ready  to 
cast  upon  the  afflicted  servants  of  Christ  some  por- 
tion of  that  reproach  and  contempt  which  were  so 
plentifully  poured  upon  their  blessed  Master,  in  thfr 
day  of  his  passion,  and  indeed  through  his  whole 
life.  With  these  they  may  justly  complain,  that 
"  their  souls  are  exceedingly  filled,"  insomuch  that 
they  are  compelled  to  exclaim  witii  redoubled  ear- 
nestness, "Have  mercy  upon  us,  O  Lord,  have 
mercy  upon  us."  And  let  them  know,  for  their 
comfort,  that  the  Lord  will  "have  mercy  upon 
them"  in  that  day,  when  sensuality  shall  be  suc- 
ceeded by  torment,  and  pride  shall  end  in  shame 
and  confusion ;  when  patient  poverty  shall  inherit 
everlasting  riches,  and  oppressed  humility  shall 
be  exalted  to  a  throne  above  the  stars.  ^^-n 

Bp.  Horne. 


674 


THE  PSALTER. 


Day  27. 


3  Yea,  the  waters  had  drowned  us,  and 
the  stream  had  gone  over  our  soul.  (S6.) 

4  The  deep  waters  of  the  proud  had 
gone  even  over  our  soul. 

5  But  praised  be  the  Lord,  who  hath  not 
o-iven  us  over  for  a  prey  unto  their  teeth. 

6  Our  soul  is  escaped  even  as  a  bird  out 
of  the  snare  of  the  fowler ;  the  snare  is 
broken,  and  we  are  delivered. 

7  Our  help  standeth  in  the  name  of  the 
Lord,  (87.)  who  hath  made  heaven  and 
earth. 

Psalm  125.  (88.)     Qui  confidunt. 
THEY  that  put  their  trust  in  the  Lord 
shall  be  even  as  the  mount  Sion,  which 
may  not  be  removed,  but  standeth   fast  for 
ever. 

2  The  hills  stand  about  Jerusalem  ; 
even  so  standeth  the  Lord  round  about 
his  people,  from  this  time  forth  for  ever- 
more, 

3  For  the  rod  of  the  ungodly  (89.)  com- 
eth  not  into  the  lot  of  the  righteous  ;  lest 

(85.)  In  this  Psalm,  which,  as  we  are  informed 
by  the  title,  hath  David  for  its  author,  the  Church 
describeth  the  danger  in  which  she  hath  been,  and 
givcth  to  God  alone  the  glory  of  her  deliverance  out 
of  it.  Bp.  HoRNE. 

(86.)  The  redeemed  are  astonished,  upon  look- 
ing back,  at  the  greatness  of  the  danger  to  which 
they  had  been  exposed.  They  can  compare  the 
fury  and  insolence  of  their  adversaries  to  nothing 
but  overwhelming  floods  and  desolating  torrents  ; 
and  they  consider  themselves  as  snatched  by  a 
miracle  from  instant  destruction.        Bp.  Horne. 

(87.)  The  great  lesson  which  this  Psalm,  from 
the  beginning  to  the  end,  inculcates,  is,  that  for 
every  deliverance,  whether  of  a  temporal  or  spirit- 
ual nature,  we  should,  in  imitation  of  the  saints 
above,  ascribe  '•  Salvation  to  God  and  to  the 
Lamb,"  Bp.  Hohne. 

(88.)  In  this  Psalm,  the  Church  is  comforted 
with  the  promises,  1,  2,  of  God's  protection,  and  3, 
of  his  removing,  in  due  time,  from  his  inheritance 
the  rod  of  the  oppressor ;  when,  4,  the  faithful  will 
be  rewarded,  and,  5,  apostates  punished  with  other 
workers  of  iniquity.  Aben  Ezra,  as  cited  by  Eh-. 
Hammond,  applieth  the  Psalm  to  the  days  of 
Messiah.  Bp.  Horne, 

(89.)  God  may,  and  often  doth,  permit  "  the 
rod  "  or  power  "  of  the  wicked  to  fall  upon  the  lot 
of  the  righteous,"  in  this  world.  But  it  is  only  for 
the  purposes  of  chastisement,  a  probation.  The 
rod  is  not  suffered  to  "  rest,"  or  abide  there  too 
long,  lest  "  the  righteous,"  harrassed  and  worn 
(down  by  oppression,  and  seeing  no  end  of  their 


the  rio-hteous  put  their  hand  unto  wicked- 
ness. 

4  Do  well,  O  Lord,  unto  those  that  are 
good  and  true  of  heart, 

5  As  for  such  as  turn  back  unto  their 
own  wickedness,  the  Lord  shall  lead  them 
forth  with  the  evil  doers  ;  but  peace  shall  be 
upon  Israel. 

EVENING  PRAYER. 

Psalm  126,  (90,)    Li  convertendo. 

WHEN  the  Lord  turned  again  (91.)  the 
captivity  of  Sion,  then  were  we  like  unto 
them  that  dream. 

2  Then  was  our  mouth  filled  with  laugh- 
ter, and  our  tongue  with  joy. 

3  Then  said  they  among  the  heathen, 
The  Lord  hath  done  great  things  for  them, 

4  Yea,  the  Lord  hath  done  great  things 
for  us  already  ;  whereof  we  rejoice. 

5  Turn  our  captivity,  (92.)  O  Lord,  as 
the  rivers  in  the  south. 

6  They  that  sow  in  tears,  (93.)  shall  reap 
in  joy. 

calamities,  should  be  tempted  to  "  put  their  hands 
to  iniquity,"  and  practise  that  wickedness,  which 
they  find  to  prosper  so  well  here  below. 

Bp.  Home. 
(90.)  In  this  Psalm,  the  children  of  Sion,  1 — 4, 
describe  the  joy  consequent  upon  their  restoration 
from  captivity  ;  5,  they  pray  God  to  bring  back  the 
rest  of  their  countrymen,  and  to  complete  his  work ; 
6,  7,  they  foresee  and  predict  the  success  of  their 
labours  in  rebuilding  their  ruined  city  with  its 
temple,  and  cultivating  again  their  desolated  coun- 
try. The  return  of  Israel  from  Babylon  holds  forth 
a  figure  of  the  same  import  with  the  exodus  of 
that  people  from  Egypt,  And  this  Psalm,  like  the 
prophecies  of  Isaiah,  represcnteth  the  blessed  ef- 
fects of  a  spiritual  redemption,  in  words  prima- 
rily alluding  to  that  temporal  release, 

Bp.  Horne. 
(91.)  That  Cyrus  should  issue  a  decree  for  the 
Jews  to  return  to  their  own  country,  and  to  re 
build  their  city  and  temple;  that  he  should  dis- 
miss such  a  number  of  captives,  not  only  with- 
out money  and  without  price,  but  should  send 
them  home  laden  with  present^s ;  (Ezra  i.  1 — 4;) 
this  was  the  work  of  Jehovah,  who  only  could 
thus  "  turn  the  captivity  of  Sion."  A  restora- 
tion so  complete,  so  strange  and  unlocked  for, 
brought  about  at  once,  without  any  endeavours 
used  on  the  side  of  Israel,  seemed  in  all  these  re- 
spects, as  a  "  dream  ;"  and  the  parties  con, 
cemed,  when  they  saw  and  beaid  such  things, 
could  scarcely  believe  themselves  to  be  awake. 

Bp.  Home. 


Day  27. 


THE  PSALTER. 


675 


^ 


7  He  that  now  goeth  on  his  way  weep- 
itiof,  and  beareth  forth  good  seed,  shall  doubt- 
less coine  again  with  joy,  and  bring  his 
sheaves  with  him. 

Psalm  127.  (94.)     Nisi  Dominus. 

EXCEPT  the  Lord  build  the  house,  their 
labour  is  but  lost  that  build  it. 

2  Except  the  Lord  keep  the  city,  the 
watchman  waketh  but  in  vain. 

3  It  is  but  lost  labour  that  ye  haste  to 
\  rise  up  early,  and  so  late  lake  rest,  and  eat 
'    the  bread  of  carefulness  ;  for  so  he  giveth 

his  beloved  sleep. 

4  Lo,  children,  and  the  fruit  of  the  womb, 
are  an  heritage  and  gift  that  cometh  of  the 
Lord.  (95.) 

(92.)  The  joy  occasioned  by  Cyrus's  proclaraa- 
tioa  having  been  described  in  the  former  part  of 
the  Psalm,  we  may  now  suppose  some  of  the 
Jews  ready  to  set  out  on  their  return  home ;  at 
which  time,  and  during  their  journey,  they  prefer 
this  petition  to  God,  that  he  would  be  pleased  to 
bring  back  the  rest  of  their  countrymen,  who,  like 
"  floods "  rolling  down  upon  the  thirsty  regions 
of  the  "  south,"  might  people  the  land,  and  by  their 
aboars  put  an  end  to  the  desolations  of  Judah. 

Bp.  Home. 

(93.)  The  fatigue  of  travelling  from  Babylon  to 
Judea  ;  the  melancholy  prospect  of  a  long-depopu- 
lated country,  and  ruined  city ;  the  toil  necessary 
to  be  undergone,  before  the  former  could  be  again 
brought  into  order,  and  the  latter  rebuilt ;  all  these 
considerations  could  not  but  allay  the  joy  of  the 
released  captives,  and  even  draw  many  tears  from 
their  eyes.  They  are  therefore  comforted  with  a 
gracious  promise,  that  God  would  give  a  blessing 
to  the  labours  of  their  hands,  and  crown  them  with 
success,  so  that  they  should  once  more  see  Jerusa- 
lem in  prosperity,  and  behold  in  Sion  the  beauty  of 
holiness.  This  promise  is  conveyed  under  images 
borrowed  from  the  instructive  scenes  of  agricul- 
ture. Here,  O  disciple  of  Jesus,  behold  an  em- 
blem of  thy  present  labour,  and  thy  future  reward. 
Thou  "sowest,"  perhaps,  "in  tears;"  thou  doest 
thy  dutyamidst  persecution  and  affliction,  sickness, 
pain,  and  sorrow  ;  thou  labourest  in  the  Church, 
and  no  account  is  made  of  thy  labours;  no  profit 
seems  likely  to  arise  from  them.  Nay,  thou  must 
thyself  drop  into  the  dust  of  death,  and  all  the 
storms  of  that  winter  pass  over  thee,  until  thy  form 
shall  be  perished,  and  thou  shalt  s^e  corruption. 
Yet,  the  day  is  coming,  when  thou  shalt  "  reap  in 
joy  ;"  and  plentiful  shall  be  thy  harvest. 

Bp.  Horne. 

(94.)  If  this  Psalm  were  written  by  Solomon,  or 
by  David  for  Solomon,  as  the  title  iraporteth,  it  was 


5  Like  as  the  arrows  in  the  hand  of  the 
giant,  even  so  are  the  young  children. 

6  Happy  is  the  man  (96.)  that  hath  his 
quiver  full  of  them  ;  they  shall  not  be 
ashamed  when  they  speak  with  their  ene- 
mies in  the  gate. 


Beati  omnes. 
they   tl'.at   fear   the 


Psalm  12S.  (97.) 

BLESSED   are  all  they   tlmt 
Lord,  and  walk  in  his  ways. 

2  For  thou  shalt  eat  the  labour  of  thine 
hands :  O  well  is  thee,  and  happy  shalt 
thou  be  ! 

3  Thy  wife  shall  be  as  the  fruitful  vine 
upon  the  walls  of  thine  house.  (98.) 

4  Thy  children  like  the  olive  branches, 
round  about  thy  table. 

probably  used  again  at  the  time  of  rebuilding  the  city 
and  temple,  after  the  return  from  Babylon.  But  in- 
deed it  is  a  Psalm  which  can  never  be  out  of  sea- 
son, the  design  of  its  author  being  to  teach  us  the 
necessity  of  dependence  upon  God  and  his  bless- 
ing, in  every  work  to  which  we  set  our  hands. 

Bp.  Horne. 

(95.)  The  labours  of  mankind,  first  in  building 
houses  and  cities,  and  then  in  guarding  and  secur- 
ing their  possessions,  are  undergone,  not  with  a 
view  to  themselves  alone,  but  to  their  families, 
which  they  would  establish  and  perpetuate.  Th** 
Psalmist,  therefore,  in  the  preceding  verses, 
hay6  taught  men  to  expect  a  happy  settlemen' 
only  from  the  favour  of  Jehovah,  now  directs 
them  to  look  up  to  him  for  the  farther  blessing 
of  a  numerous  and  virtuous  progeny. 

Bp.  Horne. 

(96.)  In  a  house  full  of  dutiful  children  consis- 
teth  the  happiness  of  their  parents,  who  then  can 
never  want  friends ;  friends,  that  will  at  no  time 
be  "  ashamed,"  but  will  at  all  times  rejoice  to  ap- 
pear for  them,  to  meet  their  "  enemies  "  and  accu- 
sers "  in  the  gate,"  or  place  of  judgment ;  there  to 
answer  any  charge  against  them,  to  vindicate 
them  in  their  persons,  their  good  name,  or  their 
property.  It  is  a  glorious  sight  to  behold  children 
thus  standing  forth  in  the  defence  of  their  parents. 

Bp.  Horne. 

(97.)  This  Psalm  containeth  a  promise  made  to 
him  who,  1,  feared  Jehovah,  and  walked  in  his 
ways,  that  he  should  be  blessed,  2,  in  his  person, 
and,  3,  4,  in  his  family,  and  that  he  should  see  the 
good  of  Jerusalem.  The  Psalm  was,  probably, 
sung  at  the  marriages  of  the  Israelites,  as  it  is  now 
a  part  of  the  matrimonial  service  among  us. 

Bp.  Horne. 

(98.)  Marriage  was  ordained  by  God  to  com- 
plete the  felicity  of  man  in  a  state  of  innocence  ; 
and  the  benediction  of  heaven  will  ever  descend 


676 


THE  PSALTER. 


Day  27. 


5  Lo,  thus  shall  the  man  be  blessed 
(99.)  that  fcaretli  the  Lord. 

6  The  Lord  from  out  of  Sion  shall  so 
bless  thee,  that  thou  shalt  see  Jerusalem  in 
prosperity  all  thy  life  long ; 

7  Yea,  that  thou  shalt  see  thy  children's 
children,  and  peace  upon  Israel. 

Psalm  129.  (1.)     Scepe  expugnaverunt. 
MANY  a  time  have  they  fought  against 
me  from  my  youth   up,   may  Israel  now 
say; 

2  Yea,  many  a  time  have  they  vexed  me 
from  my  youth  up ;  but  they  have  not  pre- 
vailed against  me. 

3  The  plowers  plowed  upon  my  back, 
and  made  long  furrows  ; 

4  But  the  righteous  Lord  hath  hewn  the 
snares  of  the  ungodly  in  pieces. 

5  Let  them  be  confounded,  and  turned 
backward,  as  many  as  have  evil  will  at 
Sion. 

6  Let  them  be  even  as  the  grass  growing 
upon  the  house-tops,  (2.)  which  withereth 
afore  it  be  plucked  up  ; 

upon  it,  whea  undertaken  in  the  "  fear  of  the 
Lord.'  The  vine,  a  lowly  plant,  raised  with  ten- 
der care,  becoming,  by  its  luxuriancy,  its  beauty, 
its  fragrance,  and  its  clusters,  the  ornament  and 
glory  of  the  house  to  which  it  is  joined,  and  by 
which  it  is  supported,  forms  the  finest  imaginable 
emblem  of  a  fair,  virtuous,  and  faithful  wife.  The 
olive-trees,  planted  by  the  inhabitants  of  the  east- 
ern countries  around  their  tables,  or  banqueting 
places  in  their  gardens,  to  cheer  the  eye  by  their 
verdure,  and  to  refresh  the  body  by  their  cooling 
shade,  do  not  less  aptly  and  significantly  set  forth 
the  pleasure  which  parents  feel,  at  the  sight 
of  a  numerous  and  flourishing  offspring. 

Bp.  Horne. 
(99.)  Are  temporal  blessings,  then,  the  reward 
of  piety  ?  They  are  not  its  only,  nor  chief  reward, 
but  are  often  "  added,"  even  under  the  new  dis- 
pensation, to  those  who  "first  seek  the  king- 
dom of  God,  and  his  righteousness." 

Bp.  Horne. 
(1.)  In  the  former  part  of  this  Psalm,  1 — 4,  the 
Church  declareth  herself  to  have  been  often  assail- 
ed and  persecuted  by  her  enemies,  but  as  often 
rescued  and  preserved  by  Jehovah  ;  in  the  latter 
part  of  it,  5 — 8,  she  predicteth  the  miserable  end  of 
all  those  who  hate  Zion.  Bp.  Horne. 

(2.)  The  transient  prosperity  of  mortal  man  is 
often  in  sacred  writ  compared  to  grass,  the  history 
of  which  is  contained  in  these  few  words,  "  It 
cometh  up,  and  is  cut  down."  But  here  the  com- 
parison is  carried  still  farther.    Not  the  common 


7  Whereof  the  mower  filleth  not  his 
hand,  neither  he  that  bindeth  up  the  sheaves 
his  bosom. 

8  So  that  they  who  go  by  say  not  so 
much  as,  The  Lord  prosper  youj  we  wish 
you  good  luck  in  the  name  of  the  Lord. 

Psalm  130.  (3.)     De  profundis. 

OUT  of  the  deep  (4.)  have  I  called  unto 
thee,  O  Lord  ;  Lord,  hear  my  voice. 

2  O  let  thine  ears  consider  well  the  voice 
of  my  complaint. 

3  If  thou,  Lord,  wilt  be  extreme  (5.)  to 
mark  what  is  done  amiss,  O  Lord,  who 
may  abide  it  ? 

4  For  there  is  mercy  with  thee;  therefore 
shalt  thou  be  feared.  (6.) 

5  I  look  for  the  Lord  ;  my  soul  doth  wait 
for  him  ;  in  his  word  is  my  trust. 

6  My  soul  fleeth  unto  the  Lord  before 
the  morning  watch  ;  Isay,  before  the  morn- 
ing watch. 

7  O  Israel,  trust  in  the  Lord ;  for  with 
the  Lord  there  is  mercy,  and  with  him  is 
plenteous  redemption. 

grass  in  the  fieM,  but  "grass  growing  on  the  house- 
tops." is  selected  to  convey  the  idea  of  bad  men ; 
grass,  which  having  no  depth  of  earth,  into  which 
it  may  strike  its  roots,  doth  not  wait  the  hand  of  the 
gatherer,  but  "  withereth"  even  "  before  it  is  pluck- 
ed up."  And  then,  so  thin,  so  wretched,  and  so 
unprofitable,  is  the  crop,  that  none  are  employed  to 
collect  and  carry  it  in  ;  none  to  whom  passengers 
might  address  those  acclamations  and  salutations, 
customary  at  such  times,  as  "  The  Lord  be  with 
you,  bless  you,"  Jcc.  Ruth  ii.  4.  Thus,  while  the 
felicity  of  Sion's  children  is  rooted  and  grounded  in 
Christ,  that  of  her  enemies  hath  no  foundation  at 
all.  While  the  Church  subsisteth  from  generation 
to  generation,  the  kingdoms  and  empires,  that  have 
persecuted  her,  fade  and  wither  away  of  themselves. 
And  at  the  general  harvest  of  the  world,  when  the 
righteous  shall  be  carried  by  angels,  with  joyful  ac- 
clamations, into  the  mansions  prepared  for  them 
above,  the  wicked,  unregarded  by  the  heavenly 
reapers,  and  unblessed  by  all,  shall  become  fuel  foi 
a  fire  that  goeth  not  out;  resembling,  in  this  their 
sad  end  likewise,  that  worthless  grass,  "  which  to- 
day is,  and  to-morrow  is  cast  into  the  oven." 

Bp,  Horne. 
(3.)  This  is  the  sixth  of  those  which  are  styled 
"penitential  Psalms."  It  is  calculated  for  the  use 
of  the  Church^  or  any  member  thereof;  and  con 
taineth,  1,  2,  a  complaint  of  great  distress;  3,  a 
confession  of  man's  sinfulness  ;  4 — 8,  an  act  of 
faith  in  the  divine  mercy,  and  the  promised  redemp- 
tion. Bp.  Horne. 


Day  28. 


THE  PSALTER. 


677 


8  And  he  shall  redeem  Israel  from  all  his 
sins. 

(y'         Psalm  131.  (7.)   Dotnine,  non  est. 

LORD,  I  am  not  high-minded ;  I  have 

no  proud  looks. 

2  1  do  not  exercise  myself  in  great  mat- 
ters which  are  too  high  for  me  ; 

3  But  I  refrain  my  soul,  and  keep  it  low, 
like  as  a  child  that  is  weaned  from  his  mo- 
ther: yea,  my  soul  is  even  as  a  weaned 
child. 

4  O  Israel,  trust  in  the  Lord  from  this 
ime  forth  for  evermore.  (8.) 

(4.)  From  the  depths  of  sin,  and  the  misery  oc- 
casioned by  sin,  the  penitent,  like  another  Jona?, 
entombed  in  the  whale's  belly,  and  surrounded  by 
all  the  waves  of  the  ocean,  crieth  unto  God  for 
help  and  salvation.  Fervent  prayer  will  find  its 
way,  through  every  obstruction,  to  the  ears  of  him 
who  sitteth  upon  his  holy  hill.  Bp.  Home. 

(5.)  A  reason  is  here  urged,  why  God  should 
spare  and  pardon  the  suppliant,  namely,  because, 
was  he  accurately  to  note  the  offences  of  the  best 
men,  and  to  produce  them  in  judgment  against  the 
offenders,  no  man  could  stand  in  that  judgment, 
but  the  whole  race  of  Adam  must  continue  to  eter- 
nity under  the  dominion  of  sin  and  death  ;  which 
a  gracious  and  merciful  God  will  not  permit  to  be 
the  case.  It  is  accordingly  declared,  in  the  next 
verse,  that  measures  have  been  taken  to  prevent  so 
deplorable  a  catastrophe.  Bp.  Horne. 

(6.)  The  fear  of  God  in  this  place  signifies  obe- 
dience to  his  laws.  Dr.  Hammond. 

True  repentance  is  founded  upon  the  sense  of 
our  own  wretchedness,  and  faith  in  the  divine  mer- 
cy. Without  the  former,  we  should  never  seek  for 
pardon  and  grace  ;  without  the  latter,  we  should 
despair  of  finding  them.  The  Psalmist,  therefore 
having  in  the  three  preceding  verses  expressed  the 
one,  now  maketh  profession  of  the  other.  "  There 
is  forgiveness  with  thee ;"  thou  wilt  not  "  mark 
iniquities,"  or  leave  us  to  the  rigours  of  strict  jus- 
tice, but  thou  hast  devised  means  that  we  perish 
not  for  ever:  thou  hast  provided  an  atonement, 
and  in  virtue  of  that  atonement,  the  sinner  may 
obtain  pardon;  he  need  not,  therefore,  reject  thy 
service,  and  cast  himself  away  in  despair,  but  is 
encouraged  to  serve  thee  acceptably  through  faith, 
with  godly  fear :  "  there  is  forgiveness  with  thee, 
that  thou  raayest  be  feared."  Or  the  meaning 
may  be,  Thou  forgivest  man,  that  so,  being  re- 
stored to  iho  favour,  and  endued  with  thy  grace, 
he  may  thenceforth  fear,  or  serve  thee,  as  it  be- 
comes one  who  hath  obtained  mercy  to  do. 

Bp.  Horne. 

(7.)  This  Psalm  containeth,  1,  2,  3,  a  descrip- 


] 


The  Twenty- eighth  Day. 
MORNING  PRAYER. 
Psalm  132.  (9.)     Memento,  Domine. 
LORD,    remember   David,     and  all    his 
trouble.  (10.) 

2  How  he  sware  unto  the  Lord,  and 
vowed  a  vow  unto  the  Almighty  God  of 
Jacob  : 

3  I  will  not  come  within  the  tabernacle  of 
mine  house,  nor  climb  up  into  my  bed  ; 

4  I  will  not  suffer  mine  eyes  to  sleep,  nor 
mine  eyelids  to  slumber;  neither  the  tem- 
ples of  my  head  to  take  any  rest ; 

tion  of  true  humility,  and  resignation. to  the  will  of 
God,  v/itli,  4,  an  exhortation  to  the  practice  thereof. 
It  is  most  probably  a  Psalm  of  David,  and  is  emi- 
nently applicable  to  Messiah,  in  his  state  of  humi- 
liation on  earth.  Happy  would  it  be  for  the  world, 
if  all  his  disciples  could  imbibe  the  spirit  of  this 
short  but  lovely  Psalm,  and  copy  after  the  example 
Avhich  it  setteth  before  them.  Bp.  Horne. 

(8.)  After  the  example,  therefore,  of  the  King  of 
Israel,  who  thus  demeaned  himself  in  his  afllic- 
tions,  lowly,  contented,  and  resigned,  casting  all 
his  care  upon  the  Father  who  cared  for  him,  and 
patiently  waiting  his  time  for  deliverance  and  sal- 
vation ;  after  this  their  example  and  pattern,  let 
his  faithful  people  hope  and  trust,  not  in  themselves, 
their  wisdom,  or  their  power,  but  in  Jehovah  alone, 
who  will  not  fail  to  exalt  them,  as  he  hath  already 
exalted  their  Redeemer,  if  they  do  but  follow  his 
steps.  Bp.  Horne. 

(9.)  This  is  one  of  the  proper  Psalms,  which  the 
Churcli  hath  appointed  to  be  used  on  Christmas- 
day.  It  containeth,  1 — 5,  a  petition  that  Jehovah 
would  be  mindful  of  the  zeal  shewn  by  his  servant 
David,  in  preparing  a  place  for  his  habitation  ;  6, 
the  exultation  of  the  faithful  upon  hearing  the  glad 
tidings,  that  God  would  dwell  among  them  ;  and, 
7,  their  resolution  to  worship  at  the  place  which  he 
had  chosen  for  that  purpose  ;  8 — 10,  an  address  to 
Jehovah,  used  by  Solomon  at  the  dedication  of  the 
temple,  whence  some  have  thought  him  to  have 
been  the  author  of  the  Psalm;  11,  19,  thesubstance 
of  God's  promises  made  to  David  and  to  his  seed. 
The  whole  Psalm  is  perfectly  well  adapted  to  the 
festival  of  the  incarnation.  Bp.  Horne. 

(10.)  In  all  circumstances  and  situations,  David 
was  solicitous  for  the  tabernacle  and  service  of 
God.  Of  the  oath  and  vow  here  mentioned,  we 
have,  indeed,  no  account  in  the  sacred  history;  but 
we  read,  (2  Sam.  vii.  2,)  of  the  uneasiness  which 
he  expressed  to  Nathan  the  prophet,  at  the  thought 
of  his  dwelling  in  the  palace  of  cedar,  while  the  ark 
of  God  dwelt  only  within  the  curtains  of  a  tent 
Nay,  we  find,  (1  Chron.  xiv.  43,)  that  he  did  nj? 


678 


THE  PSALTER. 


Day  28. 


5  Until  I  find  out  a  place  for  the  temple 
of  the  Lord  ;  an  habitation  for  the  mighty 
God  of  Jacob. 

6  Lo,  we  heard  of  the  same  at  Ephrata, 
and  found  it  in  the  wood.  (IL) 

7  We  will  go  into  his  tabernacle,  and  fall 
low  on  our  knees  before  his  footstool. 

8  Arise,  O  Lord,  into  thy  resting-place  ; 
thou,  and  the  ark  of  thy  strength,  (12.) 

9  Let  thy  priests  be  clothed  with  right- 
eousness ;  and  let  thy  saints  sing  with  joy- 
fnlness. 

10  For  thy  servant  David's  sake,  turn 
not  away  the  presence  of  thine  anointed. 

11  The  Lord  hath  made  a  faithful  oath 
unto  Dnvid,  (13.)  and  he  shall  not  shrink 
from  it ; 

12  Of  the  fruit  of  thy  body  shall  I  set  up- 
on thy  seat. 

13  If  thy  children  will  keep  my  cove- 
nant, and  my  testimonies  that  I  shall  learn 
them  ;  their  children  also  shall  sit  upon  thy 
seat  for  evermore,  (14.) 

bless,  and  consequently  did  not  inhabit,  his  own 
house,  until  he  had  brought  the  ark  to  Sion,  where 
the  temple  was  afterwards  erected.  He  could 
take  neither  pleasure  nor  rest  until  a  place  was 
prepared  for  the  residence  of  Jehovah  in  the  midst 
of  his  people;  and  from  thenceforth  he  gave  him- 
self, with  unwearied  diligence,  to  lay  in  a  plentiful 
store  of  the  most  costly  materials,  silver,  gold,  and 
precious  stones,  which  were  employed  by  his  son 
and  successor  Solomon,  in  constructing  the  magni- 
ficent and  mystic  edifice.  Bp.  Home. 

(11.)  In  other  words,  as  Bishop  Patrick  hath 
paraphrased  this  verse,  "  And  now,  behold,  the 
Lord  himself,  to  our  great  joy,  hath  told  us  the 
very  place  where  he  will  fix  his  habitation,  (1 
Chron.  xsi.  18—26;)  in  the  territory  of  Bethlehem 
Ephrata,  (Gen.  xxxv.  12—19;)  in  the  fields  of  that 
forest,  where  the  angel  stood  and  directed  David 
to  build  an  altar  to  the  Lord :"  1  Chron.  xxi.  18 ; 
xxii.  1.  Bethlehem  Ephrata  was  the  city  of  Da- 
vid ;  it  was  likewise  the  city  wherein  the  son  of 
David  was  born,  as  the  prophet  Micah  haih  foie- 
told.  Bp.  Horne. 

(12.)  When  the  ark  marched  before  the  children 
of  Israel,  to  find  out  a  resting-place,  it  is  recorded, 
(Numb.  X.  35,  36,)  that  Moses  said,  "  Rise  up,  Je- 
hovah, and  let  thine  enemies  be  scattered,  and  let 
them  that  hate  thee  flee  before  thee ;"  and  when 
It  rested,  he  said,  "  Return,  or  bring  back,  the  many 
thousands  of  Israel."  The  verse  before  us  was 
used,  with  the  two  succeeding  verses,  by  Solomon, 
as  the  conclusion  of  his  prayer  at  the  dedication  of 
the  temple,  2  Chron.  vi.  41.  The  purport  of  the 
petition  therefore  was,  that  the  presence  of  Jehovah 


14  For  the  Lord  hath  chosen  Sion  to  be 
an  habitation  for  himself;  he  hath  longed 
for  her. 

15  This  shall  be  my  rest  for  ever:  here 
will  I  dwell,  for  I  have  a  delight  therein. 

16  I  will  bless  her  victuals  wit'i  increase, 
and  will  satisfy  her  poor  with  bread. 

17  I  will  deck  her  priests  with  health, 
and  her  saints  shall  rejoice  and  sing, 

18  There  shall  I  make  the  horn  of  David 
to  flourish  :  I  have  ordained  a  lantern  lor 
mine  anointed, 

19  As  for  his  enemies,  I  shall  clothe  them 
with  shame  ;  but  upon  himself  shall  his 
crown  flourish. 

Psalm  133.  (15.)     Ecce  quam  bo7ium. 

BEHOLD,  how  good  and  joyful  a  thmg 
it  is,  brethren,  to  dwell  together  in  unity. 

2  It  is  like  the  precious  ointment  upon 
the  head,  (16.)  that  ran  down  unto  the  board, 
even  unto  Aaron's  beard,  and  went  down  to 
'the  skirts  of  his  clothing. 

might  rest  upon  Sion,  and  dwell  in  the  house  pre- 
pared for  it,  as  the  same  presence  hath  since  dwelt 
in  Christ,  and  is  to  be  with  the  Christian  Church 
to  the  end  of  the  world.  Bp.  Horne. 

(13.)  That  this  is  a  prophecy  of  Messiah,  we 
have  the  authority  of  St.  Peter  to  say,  (Acts  ii. 
30,)  "David  being  a  prophet,  and  knowing  that 
God  had  sworn  with  an  oath  to  him,  that  of  the 
loins,  according  to  the  flesh,  he  would  raise  up 
Christ  to  sit  on  his  throne,"  &c.  This  promise  to 
David  occurs,  (2  Sam.  vii.  12,)  and  hath  a  two- 
fold senseJ  relating  to  Solomon  in  type  and 
shadow,  to  Christ  in  truth  and  substance. 

Bp.  Horne. 

(14.)  The  promises  of  God  to  Christ  are  abso- 
lute ;  but  to  his  "  children,"  as  well  as  those  of  Da- 
vid, they  are  conditional ;  so  that  our  interest  in 
them  dependeth  on  our  faith,  our  obedience,  our 
perseverance.  "  Behold,"  saith  St.  Paul,  "  the 
goodness  and  severity  of  God :  on  them  which 
fell,  severity  ;  but  towards  thee,  goodness,  if 
thou  continue  in  that  goodness ;  otherwise,  thou 
also  shalt  be  cut  off."    Rom.  xi.  22. 

Bp,  Horne, 

(15.)  This  short  but  pleasing  Psalm  was  com- 
posed either  to  recommend  unity  among  the 
tribes  of  Israel,  or  to  celebrate  it  when  it  had  taken 
place.  Bishop  Patrick  justly  observes,  that  it  was 
fitly  used  by  the  first  Christians,  to  express  their 
joy  for  the  blessed  union  of  Jews  and  Gentiles ; 
and  may  now  serve  the  uses  of  all  Christian  socie- 
ties, whose  happiness  lies  in  holy  peace  and  con- 
cord," It  containeth,  1,  a  rapturous  exclamation 
on  the  comforts  and  advantages  of  union,  which, 


Day  28. 


THE  PSALTER. 


679 


3  Like  as  the  dew  of  Hermon,  which  fell 
upon  the  hill  of  Sion. 

4  For  there  the  Lord  promised  his  bless- 
ing, and  life  for  evermore. 

Psalm  134.  (17.)   Ecce  nunc. 

BEHOLD  now,  praise  the  Lord,  ail  ye 
servants  of  the  Lord. 

2  Ye  that  by  night  stand  in  the  house  of 
the  liOrd,  even  in  the  courts  of  the  house  of 
our  God. 

3  Lift  up  your  hands  in  the  sanctuary, 
and  praise  the  Lord. 

4  The  Lord,  that  made  heaven  and  earth, 
give  thee  blessing  out  of  Sion. 

Psalm  135.  (18.)     Laudate  fiomen. 

O  PRAISE  the  Lord  :  laud  ye  the  name 
of  the  Lord  ;  praise  it,  O  ye  servants  of  the 
Lord. 

2  Ye  that  stand  in  the  house  of  the  liOrd  ; 
in  the  courts  of  the  house  of  our  God. 

2,  3,  4,  are  illustrated  by  the  two  exquisite  simili- 
tudes of  the  holy  anointing  oil  and  of  dew. 

Bp.  Horne. 

(16.)  The  spirit  of  heavenly  love  was  that  oil  of 
gladness  which  Jehovah  poured  without  measure 
on  him  who  is  the  high-priest  and  head  of  his 
Church.  Insinuating  and  healing,  comforting  and 
exhilarating,  it  is  diffused  from  him  over  his  body 
mystical,  even  down  to  the  least  and  lowest  mem 
hers;  "of  his  fulness  have  we  all  received."  Nor 
did  the  dew  of  heaven,  in  time  of  droughty  ever 
prove  more  refreshing  and  beneficial  to  the  moun- 
tains of  Judah,  than  are  the  influences  of  grace, 
when  descending  in  soft  silence  from  above  the 
Church;  in  the  union  and  communion  of  which, 
God  hath  "  commanded  the  blessmg,  even  life  for 
evermore."  O  come  the  day,  when  division 
shall  cease,  and  enmity  be  done  away ;  when  the 
tribes  of  the  spiritual  Israel  shall  be  united  in  a 
bond  of  eternal  charity,  under  the  true  David,  in 
the  Jerusalem  which  is  above;  and  saints  and 
angels  shall  sing  this  lovely  Psalm  together ! 

Bp.  Horne. 

(17.)  It  is  uncertain  by  whom  this  Psalm  was 
composed.  But  it  seems  to  have  been  sung  by 
some  of  the  Levites,  at  the  shutting  up  of  the 
gates  of  the  temple,  to  excite  the  rest,  whose  turn 
It  was  to  watch  that  night,  (1  Chron.  ix.  33,)  to  be 
diligent  in  their  office  of  singing  psalms,  and  mak- 
ing devout  prayers  for  the  people.  Bp.  Patrick. 
The  three  first  verses  were  sung  by  the  priests 
without,  who  are  going  for  the  night,  upon  the 
steps  of  the  great  gate ;  the  last  verse  by  the  priests 
remaining  within.  Bp.  Horsley. 

"With  this  Psalm,  Christians  in  the  Church,  like 


3  O  praise  the  Lord  ;  for  the  Lord  is  gra- 
cious :  O  sing  praises  unto  his  name  ;  for  it 
is  lovely. 

4  For  why  ?  the  Lord  hath  chosen  Jacob 
unto  himself,  and  Israel  for  his  own  posses- 
sion. 

5  For  I  know  that  the  Lord  is  great,  and 
that  our  Lord  is  above  all  gods. 

0  Whatsoever  the  Lord  pleased,  that  did 
he  in  heaven,  and  in  earth  ;  in  the  sea,  and 
in  all  deep  places. 

7  He  bringeth  forth  the  clouds  (19.)  from 
the  ends  of  the  world,  and  sendeth  forth 
lightnings  with  the  rain,  bringing  the  winds 
out  of  his  treasures. 

8  He  smote  the  first-born  of  Egypt,  (20.) 
both  of  man  and  beast. 

9  He  sent  tokens  and  wonders  into  the 
midst  of  thee,  O  thou  land  of  Egypt ;  upon 
Pharaoh,  and  all  his  servants. 

10  He  smote  divers  nations,  and  slew 
mighty  kings  ; 

the  Levites  of  old  in  the  temple,  1,  2,  3,  call  upoa 
each  other  to  bless  God,  and,  4,  upon  God  to  bless 
them  all.  Bp.  Horne. 

(18.)  This  Psalm  seems  to  be  one  adapted  for 
common  use  in  the  temple,  and  to  be  a  general 
form  of  thanksgiving  for  God's  great  mercies  to 
the  nation  of  the  Jews.  Dr.  Nicholls. 

In  this  Psalm,  1,  2,  the  servants  of  Jehovah  are 
exhorted  to  praise  him,  3,  on  account  of  his  good- 
ness ;  of  the  pleasure  to  be  found  in  the  employ- 
ment;  4,  of  his  peculiar  mercies  shewn  to  Israel; 
5,  of  his  infinite  superiority  over  the  gods  of  the  na- 
tions, manifested,  6,  7,  in  the  works  of  creation, 
8 — 14,  in  his  dealings  with  the  Church,  and  with 
her  adversaries.  15—18,  The  folly  of  idolatry,  and 
of  those  who  practise  it,  is  described  ;  and,  19 — 21, 
Israel  is  again  stirred  up  to  praise  Jehovah. 

Bp.  Horne. 

(19.)  They,  who  in  old  time  paid  their  devotions 
to  the  elements,  imaginifrg  those  elements  to  be 
capable  of  giving  or  withholding  rain  at  pleasure. 
Therefore  we  find  the  prophet  Jeremiah  reclaim- 
ing that  power  to  Jehovah,  as  the  God  who  made 
and  governed  the  world  ;  "  Are  there  any  among 
the  vanities  of  the  vanities  of  the  Gentiles  that  can 
cause  rain  ?  or  the  heavens  give  showers?  Art 
thou  not  he,  O  Jehovah,  our  God  ?  Therefore  we 
will  wait  upon  thee  :  for  thou  hast  made  all  these 
things."  Jer.  xiv.  22.  Among  the  Greeks  and  Ro- 
mans we  meet  with  a  Jupiter  possessed  of  the  thun- 
der and  the  lightning,  and  an  ^olus  ruling  over  the 
winds.  The  Psalmist  teacheth  us  to  restore  the 
celestial  artillery  to  its  rightful  owner. 

Bp.  Horne. 

(20.)  Egypt  was  the  theatre  of  the  grand  cou- 


680 


THE  PSALTER. 


Day2Q. 


11  Sehon,  kingofthe  Amorites  ;  and  Og, 
the  king  of  Basan  ;  and  all  the  kingdoms 
of  Canaan  ; 

12  And  gave  their  land  to  be  an  heritage, 
even  an  heritage  unto  Israel  his  people. 

13  Thy  name.O  Lord,  endiueth  for  ever ; 
so  doth  thy  memorial,  O  Lord,  from  one 
generation  to  another. 

14  For  the  Lord  will  avenge  his  people, 
and  be  gracious  unto  his  servants, 

15  As  for  the  images  of  the  heathen,  (21.) 
they  are  but  silver  and  gold  ;  the  work  of 
men's  hands. 

16  They  have  mouths,  and  speak  not ; 
eyes  have  they,  but  they  see  not. 

17  They  have  ears,  and  yet  they  hear 
not ;  neither  is  there  any  breath  in  their 
mouths. 

18  They  that  make  them  are  like  unto 
them  ;  and  so  are  all  they  that  put  their  trust 
in  them. 

19  Praise  the  Lord,  ye  house  of  Israel  ; 
praise  the  Lord,  ye  house  of  Aaron. 

20  Praise  the  Lord,  ye  house  of  Levi  ■, 
ye  that  fear  the  Lord,  praise  the  Lord. 

21  Praised  be  the  Lord  out  of  Sion,  who 
dwelleth  at  Jerusalem. 

EVENING  PRAYER. 

Psalm  136.  (22.)      Confitemini  Domino. 

O  GIVE  thanks  unto  the  Lord  ;  (23.)  for 
he  is  gracious,  and  his  mercy  endureth  for 
ever. 

2  O  give  thanlcs  unto  the  God  of  all  gods  ; 
for  his  mercy  endureth  for  ever. 

3  O  thank  the  Lord  of  all  lords  ;  for  his 
mercy  endureth  for  ever. 

lest  between  the  God  of  Israel  and  the  gods  of  the 
heathen.  The  superiority  of  the  former  over  the 
latter  was  shewn  in  every  possible  way  by  the 
miracles  of  Moses,  which  demonstrated  all  the 
powers  of  nature  to  be  under  the  dominion  of  Je- 
hovah, and  to  act  at  his  command  ;  so  that,  in- 
stead of  being  able  to  protect,  they  were  made  to 
torment  and  destroy  their  deluded  votaries. 

Bp.  Horne. 
(21.)  In  these  verses  is  set  forth  the  diflerence 
between  the  God  of  Israel,  and  the  idols  of  the  na- 
tions, as  also  between  the  worshippers  of  each  ; 
all  tending  to  confirm  the  truth  of  what  was  assert- 
ed, (ver.  5  ;)  "I  know  that  the  Lord  is  great,  and 
that  our  Lord  is  above  all  gods."  As  the  same 
words  occur,  (Psalm  cxv.  4,  &c.)  the  reader  is  re- 
ferred thither  for  the  explication  of  them. 

Bp.  Horne. 
(22.)  This  is  a  delightful  hymn  of  praise  and 


4  Who  only  doeth  great  wonders ;  for  hig 
mercv  endureth  for  ever. 

5  Who  by  his  excellent  wisdom  made  the 
heavens  ;  for  his  mercy  endureth  for  ever. 

6  Who  laid  out  the  earth  above  the  wa- 
ters ;  for  his  mercy  enduretli  for  ever. 

7  Who  hath  made  great  lights  ;  for  his 
mercy  endureth  for  ever  ; 

8  The  sun  to  rule  the  day  ;  for  his  mer- 
cy endureth  for  ever. 

9  The  moon  and  the  stars  to  govern  the 
night ;  for  his  mercy  endureth  for  ever. 

10  Who  smote  Egypt,  with  their  first- 
born ;  for  his  mercy  endureth  for  ever ; 

11  And  brought  out  Israel  from  among 
them  ;  for  his  mercy  endureth  for  ever  ; 

12  With  a  mighty  hand  and  stretched- 
out  arm  ;  for  his  tnercy  endureth  for  ever. 

13  Who  divided  the  Red  Sea  in  two 
parts  ;  for  his  mercy  endureth  for  ever ; 

14  And  made  Israel  to  go  through  the 
midst  of  it ;  for  his  mercy  endureth  for 
ever. 

15  But  as  for  Pharaoh,  and  his  host,  he 
overthrew  tiiem  in  the  Red  Sea ;  for  his 
mercy  endureth  for  ever. 

16  Who  led  his  people  through  the  wil- 
derness; for  his  mercy  endureth  for  ever. 

17  Who  smote  great  kings  ;  for  his  mercy 
endureth  for  ever. 

18  Yea,  and  slew  mighty  kings  ;  for  his 
mercy  endureth  for  ever  ; 

19  Sehon,  king  of  the  Amorites;  for  his 
mercy  endureth  for  ever  ; 

20  And  Og,  the  king  of  Basan  ;  for  his 
mercy  endureth  for  ever; 

21  And  gave  away  their  land  for  an  heri- 
tage ;  for  his  mercy  endureth  for  ever  ; 

thanksgiving  to  Jehovah,  1 — 3,  God  of  gods  and 
Lord  of  lords,  for  the  wonders,  4 — 9,  of  creation, 
10 — 27,  of  providence  and  grace ;  which  were 
probably  celebrated  in  due  order  by  one  half  of  the 
choir,  while  the  other  half,  or  perhaps  the  whole  in 
full  chorus,  took  up  the  burden  of  each  verse,  "  For 
his  mercy  endureth  for  ever !"  a  form  of  acknow- 
ledgement, as  Bishop  Patrick  observes,  prescribed  -7 
by  David,  (1  Chron.  xvi.  41.)  to  be  used  continual-  ' 
ly  in  the  divine  service  ;  a  form  highly  proper  for 
creatures,  and  sinful  creatures,  to  use,  whose  great 
employment  it  is  now,  and  will  be  for  ever,  to  mag- 
nify the  mercy  and  loving-kindness  of  their  God. 

Bp.  Horne. 
(23.)  We  are  called  upon  to  praise  Jehovah, 
first,  for  his  own  essential  attributes  in  his  works. 
The  attributes  here  mentioned  are  those  of  "good- 
ness" and  "  power  ;"  the  one  renders  him  willing, 
the  other  able,  to  save;  and  what  can  we  desire 


Day  28. 


THE  PSALTER. 


68S 


22  Even  for  an  heritage  unto  Israel,  his 
servant;  for  his  mercy  endureth  for  ever. 

23  Who  remembered  us  when  we  were 
in  trouble ;  for  his  mercy  endureth  for 
ever  ; 

24  And  hath  delivered  us  from  our  ene- 
mies ;  for  his  mercy  endureth  for  ever. 

25  Who  giveth  food  to  all  flesh  ;  (24.) 
for  his  mercy  endureth  for  ever. 

26  O  give  thanks  unto  the  God  of  hea- 
ven ;  for  his  mercy  endureth  for  ever. 

27  O  give  thanks  unto  the  Lord  of  lords  ; 
for  his  mercy  endureth  for  ever. 

Psalm  137.  (25.)    Super  fiumina. 

BY  the  waters  of  Babylon  we  sat  down 
and  wept,  (26.)  when  we  remembered  thee, 
O  Sion. 

2  As  for  our  harps,  we  hanged  tliem  up 
upon  the  trees  that  are  therein. 

3  For  they  that  led  us  away  captive,  re- 
quired of  us  then  a  song,  and  melody  in  our 
heaviness  :  Sing  us  one  of  the  songs  of  Sion. 

4  How  shall  we  sinof  the  Lord's  song:  in 
a  strange  land  ? 

5  If  I  foro^et  thee,  O  Jerusalem,  let  my 
right  hand  forget  her  cunning. 

6  If  I  do  not  remember  thee,  let  my 
tongue  cleave  to  the  roof  of  my  mouth  ;  yea, 
if  I  prefer  not  Jerusalem  in  my  mirth. 

more,  but  that  he  should  continue  to  be  so  ?  Of 
this  likewise  we  are  assured,  by  contemplating  the 
unchangeableness  of  his  nature.  His  di-position 
altereth  not,  and  his  kingdom  none  can  take  from 
him:  "  his  mercy  endureth  for  ever." 

Bp.  Horne. 

(24.)  The  same  bountv,  which,  in  the  natural 
worM,  provideth  proper  nutriment  for  every  crea- 
ture, hath  also  provided  for  the  spirits  of  all  flesh 
the  bread  of  eternal  life.  In  either  sense,  Jehovah 
"  openeth  his  hand,  and  filleth  all  things  living  with 
plenteousness."  Be,  therefore,  his  praise  as  uni- 
versal and  lasting  as  his  mercy  !        Bp.  Horne. 

(25.)  The  Israelites,  captives  in  Babylon,  1,  2, 
describe  their  vvoful  estate  ;  and  3,  4,  the  insults 
of  their  masters.  5,  6,  They  declare  their  invio 
lable  affection  for  Jerusalem  ;  7,  pray  that  God 
would  remember  the  behaviour  of  Edora  ;  and,  8, 
9,  predict  the  destruction  of  Babylon. 

Bp.  Horne. 

(26.)  Driven  from  their  native  country,  stripped 
of  every  comfort  and  convenience,  in  a  strange 
land,  among  idolaters,  wearied  and  broken  hearted, 
they  sir  in  silence  by  those  hostile  waters.  Then 
the  pleasant  banks  of  Jordan  present  themselves  to 
their  imaginations  ;  the  towers  of  Salem  rise  to 
view ;  and  the  sad  remembrance  of  much  loved 
86 


7  Remember  the  children  of  Edom,  O 
Lord,  in  the  day  of  Jerusalem  ;  how  they 
said,  Down  with  it,  down  with  it,  (27.)  even 
to  the  ground. 

8  O  daughter  of  Babylon,  wasted  with 
misery  ;  yea,  happy  shall  he  be  that  reward- 
eth  thee  as  thou  hast  served  us.  (28.) 

9  Blessed  shall  he  bc^that  taketh  thy  chil- 
dren, and  throweth  them  against  the  stones. 

Psalm  138.  (29.)     Confitebor  tibi. 

1  WILL  give  thanks  unto  thee,  O  Lord, 
with  my  whole  heart ;  even  before  the  gods 
will  I  sing  praise  unto  thee.  (30.) 

2  I  will  worship  toward  thy  holy  tem- 
ple, and  praise  thy  name,  because  of  thy 
loving-kindness  and  truth ;  for  thou  hast 
magnified  thy  name  and  thy  word  above  all 
things. 

3  When  I  called  upon  thee,  thou  heard- 
est  me  ;  and  enduedst  my  soul  with  much 
strength. 

4  All  the  kings  of  the  earth  shall  praise 
thee,  O  Lord ;  for  they  have  heard  the 
words  of  thy  mouth. 

5  Yea,  they  shall  sing  in  the  ways  of  the 
Lord,  that  great  is  the  glory  of  the  Lord. 

6  For  though  the  Lord  be  high,  yet  liath 
he  respect  unto  the  lowly  ;  as  for  the  proud, 
he  beholdeth  them  afar  off. 

Sion  causes  tears  to  run  down  their  cheeks  ;  "  By 
the  waters  of  Babylon  we  sat  down,  yea,  we  wept, 
when  we  remembered  Sion  !"  Bp.  Hurne. 

(27.)  The  people  of  God  beseech  him  to  take 
their  cause  in  hand,  and  to  avenge  them,  on  their 
adversaries,  particularly  on  the  Edomitej,  who, 
though  their  brethren  according  to  the  flesh,  being 
descended  from  Esau,  the  brother  of  Jacob,  yet  in 
the  day  of  Jerusalem's  affliction,  when  the  Chal- 
deans came  against  it,  were  aiding  and  encourag- 
ing those  pagans  to  destroy  it  utterly.  Edom  is 
charged  with  this  unnatural  behaviour,  and  threat- 
ened for  it,  by  God  himself,  in  the  prophecy  of 
Obadiah,  ver.  10,  &c.  Bp.  Horne. 

(28.)  The  subject  of  these  two  verses  is  the 
same  with  that  of  many  chapters  in  Isaiah  and 
Jeremiah,  namely,  the  vengeance  of  heaven  exe- 
cuted upon  Babylon  by  Cyrus,  raised  up  to  be 
king  of  the  Medes  and  Persians,  united  under  him 
for  that  purpose.  The  meaning  of  the  words, 
"happy  shall  he  be,"  is.  He  shall  go  on  and  pros- 
per, for  the  Lord  of  hosts  shall  go  with  him,  and 
fight  his  battles  against  the  enemy  and  oppressor 
of  his  people,  empowering  him  to  recompense 
upon  the  Chaldeans  the  works  of  their  hands,  and 
to  reward  them  as  they  served  Israel.  The 
slaughter  of  the   very  infants,  mentioned   m  the     . 


682 


THE  PSALTER. 


Day2Q. 


7  Though  I  walk  in  the  midst  of  trouble, 
yet  shalt  thou  refresh  me  ;  thou  shalt  stretch 
forth  thy  hand  upon  the  furiousness  of  mine 
enemies,  and  thy  right  hand  shall  save  me. 

8  The  Lord  shall  make  good  his  loving- 
kindness  towards  me ;  yea,  thy  mercy,  O 
Lord,  endureth  for  ever  ;  despise  not  then 
the  works  of  thine  own  hands.  (31.) 


The  Twenty -7iinth  Day. 

MORNING  PRAYER. 

Psalm  139.  (32.)     Do??ii?ie,  probasti. 

O  LORD,  thou  hast  searched  me  out,  and 
known  me ;  thou  knowest  my  down-sitting, 

last  verse,  is  expressly  predicted  by  Isaiah,  chap. 
xiii.  16.  "  Their  children  also  shall  be  dashed  to 
pieces  before  their  eyes;  their  houses  shall  be 
spoiled,  and  their  wives  ravished."  The  destruc- 
tion was  to  be  universal,  sparing  neither  sex  nor  age. 
Terrible,  but  just,  are  thy  judgments,  O  Lord  ! 
.  Bp.  Home. 

'——^■^  (29.)  This  Psalm -containetlyl — 3,  a  resolution 
to  praise  God  for  a  dehverance  vouchsafed  ;  4,  5, 
a  prophecy  that  the  kings  of  the  earth  should  glori- 
0  fy  Jehovah  for  his  mercy,  shewn,  6,  in  exaUing  the 
humble,  and  abasing  the  proud  ;  7,  8,  an  act  of 
faith  and  confidence  in  God.  Bp.  Home.. 

Having  been  first  composed  by  David,  it  is  said 
by  the  Seventy  to  have  been  made  use  of  by  Haggai 
and  Zachariah  at  the  rebuilding  of  the  temple. 

Dr.  Hammond. 

(30.)  In  these  verses  we  evidently  hear  the 
voice  of  one  whom  God  had  delivered  from  a  state 
of  great  affliction  and  danger,  and  therefore  deter- 
mines to  make  the  due  acknowledgments  in  pub- 
lic; to  give  thanks  "before  the  gods,"  that  is,  be- 
fore ".kings  "  and  "rulers"  in  the  great  congrega- 
tion ;  to  "  worship  in  the  temple,"  and  there  to 
set  forth  the  "  loving  kindness  "  and  "  truth  "  of 
Jehovah,  in  having  accomplished  the  promised  sal- 
vation, and  thereby  "magnified"  his  holy  "name" 
and  his  faithful  "  word  "  over  every  thing  that  op- 
poseth  itself  against  it.  The  Christian  Church 
cannot  find  stronger  and  more  emphatical  terms, 
"  in  which  to  express  her  sense  of  the  greatest  of  all 
mercies,  the  redemption  of  the  world  by  the  resur- 
rection of  Jesus  from  the  dead,  and  his  exaltation 
"above  every  name  that  is  named  in  heaven  and 
earth."  Bp.  Horne. 

(31.)  In  troublous  times,  and  days  of  affliction, 
we  must  look  back  on  that  which  God  hath  already 
done  for  us,  and  from  thence  draw  an  argument, 
that  he  will  "  perfect "  that  which  remains,  and 
not  leave  his  work  unfinished :  we  must  remem- 


and  mine  up-rising  ;  thou  understandest  my 
thoughts  long  before.  (33.) 

2  Thou  art  about  my  path,  and  about  my 
bed  ;  and  spiest  out  all  my  ways. 

3  For  lo,  there  is  not  a  word  in  my 
tongue,  but  iliou,  0  Lord,  knowest  it  alto- 
gether. 

4  Thou  hast  fashioned  me  behind  and 
before,  and  laid  thine  hand  upon  me. 

5  Such  knowledge  is  too  wonderful  and 
excellent  for  me  ;  I  cannot  attain  unto  it. 

6  Whither  shall  I  go  then  from  thy  Spirit, 
or  whither  shall  I  go  then  from  thy  pres- 
ence? 

7  If  I  climb  up  into  heaven,  thou  art 
there  ;  if  1  go  down  to  hell,  thou  art  there 
also. 

her,  that  his  mercies  fail  not  after  a  time,  but  "  en- 
dure for  ever"  the  same;  and  when  we  call  to 
mind  that  we  are,  "the  work  of  his  own  hands," 
how  can  we  think  he  will  "forsake  us  "  unless  we 
utterly  and  finally  forsake  him?         Bp.  Hohne. 

(32.)  It  seems  evident,  from  the  latter  part  o 
this  noble  and  instructive  Psalm,  that  the  author 
penned  it  at  a  time  when  he  was  persecuted  and  ca- 
lumniated, as  an  appf»l  to  the  all-seeing  Judge  be- 
tween him  and  his  sdrersaries.  He  takes  the  op- 
portuni'.y  of  expatiating,  in  the  sublimest  manner, 
1 — 11,  o.n  the  omnipresence  and  omniscience  of 
him,  wlio  12 — 16,  formeth  man  in  the  womb  by 
his  power,  and,  17,  18,  preserveth  him  through 
life  by  h's  providence.  He  then,  19,  20,  express- 
elli  his  confidence  that  God,  as  knowing  all  things, 
would  deliver  him  from  his  enemies;  2J,  22,  he 
declareth  his  zeal  and  fidelity  in  the  service  of  his 
divine  Master,  by  whom,  23,  24,  he  peiitioneth  to 
be  proved,  purified,  and  perfected  in  the  way  of 
holiness.  Bp.  Horne. 

The  composition,  for  the  purity  and  justness  of 
religious  sentiment,  and  for  the  force  and  beauty 
of  the  images,  is  certainly  in  the  very  first  and 
best  style.  Bp.  Horsley. 

(33.)  The  Psalmist  employeth  a  beautiful  varie- 
ty of  expressions  to  denote  his  faith  in  the  omni- 
presence and  omniscience  of  Jehovah,  to  whom,  in 
the  latter  part  of  the  Psalm,  he  appealeth,  as  a  pro- 
per judge  between  him,  and  his  implacable  ene- 
mies. He  describeth  his  God  as  having  that  com- 
plete knowledge  of  him  and  his  affairs,  which, 
among  men,  the  most  accurate  "search  "  and  the 
strictest  scrutiny  could  not  obtain  ;  as  being 
thoroughly  "  acquainted  with  all  his  ways  "  or  pro- 
ceedings, nay,  with  his  very  "  thoughts."  while 
yet  existing  only  in  embryo,  in  his  own  mind  ;  as 
watching  and  observing  him  at  all  seasons,  durmg 
the  actions  of  the  day,  and  his  repose  at  night; 
and,  in  short,  as  having  so  "  beset "  him  on  al. 


Day  29. 


THE  PSALTER. 


68: 


8  If  I  take  the  wings  of  the  morning, 
and  remain  in  the  uttermost  parts  of  the 
sea ; 

9  Even  there  also  shall  thy  hand  lead  me, 
and  thy  right  hand  shall  hold  me. 

10  If  I  say,  Peradventure  the  darkness 
shall  cover  me  ;  then  shall  ray  night  be  turn* 
ed  to  day. 

11  Yea,  the  darkness  is  no  darkness  with 
thee,  but  the  night  is  as  clear  as  the  day  ; 
the  darkness  and  light  to  thee  are  both 
alike. 

12  For  my  reins  are  thine ;  thou  hast 
covered  me  in  my  mother's  womb. 

13  I  will  give  thanks  unto  thee,  for  I  am 
fearfully  and  wonderfully   made :  marvel- 

/     t'ous  are  thy  works,  and  that  my  soul  know- 

eth  right  well. 
/  14  My  bones    are  not    hid  from    thee, 

though  I  be  made  secretly,  and  fashioned 

beneath  in  the  earth. 

15  Thine  eyes  did  see  my  substance,  yet 
being  imperfect ;  and  in  thy  book  were  all 
my  members  written ; 

16  Which  day  by  day  were  fashioned, 
when  as  yet  there  was  none  of  them. 

17  How  dear  are  thy  counsels  unto  me, 
O  God  ;  O  how  great  (34.)  is  the  sum  of 
them  ! 

18  If  I  tell  them,  they  are  more  in  number 
than  the  sand  ;  when  I  wake  up,  I  am  pre- 
sent with  thee. 

sides,  and  "  laid  his  hand  upon  hina,"  that  he  would 
not  move  without  his  knowledge  and  consent. 
When  we  reflect  that  "  all  things  are  thus  naked 
and  open  to  him  with  whom  we  have  to  do ;"  that 
although  he  dwelleth  in  the  highest  heavens,  he 
surveyeth  not  only  the  outward  acts,  but  the 
very  hearts  and  imaginations,  of  men  upon  earth  : 
must^we  not  each  of  us  cry  out,  "  Such  know- 
ledge is  too  wonderful  for  me ;  it  is  high,  I 
cannot  attain  unto  it ;"  I  cannot  admire  it 
enough,  for  I  cannot  conceive  of  it  aright. 

Bf.  Home. 
%  (34.)  From  the  wonders  of  God's  forming  hand, 

the  Psalmist  proceeds  to  those  of  his  all-directing 
providence,  which  afford  additional  proofs  of  the 
divine  omniscience  and  omnipresence.  The 
"thoughts"  and  counsels  of  Jehovah  concerning 
David,  his  appointment  to  the  throne,  his  troubles 
and  his  preservation  in  the  midst  of  them,  were 
"pre;cious"  and  delightful' subjects  of  meditation 
and  praise,  never  to  be  exhausted  of  the  rich  mat- 
ter they  contained.  The  mercies  of  heaven  in 
the  redemption  of  the  Church,  by  the  sufferings 
and  exaltation  of  the  true  David,  according  to  the 
divine  decree  concerning  him ;  how  precious  are 


19  Wilt  thou  not  slay  the  wicked,  O 
God  ?  Depart  from  me,  ye  bloodthirsty 
men. 

20  For  they  speak  unrighteously  against 
thee  ;  and  thine  enemies  take  thy  name  in 
vain. 

21  Do  not  I  hate  them,  O  Lord,  that  I)ate 
thee  ?  and  am  not  I  grieved  with  those  that 
rise  up  against  thee  ? 

22  Yea,  I  hate  them  right  sore ;  even  as 
though  they  were  mine  enemies. 

23  Try  me,  O  God,  (35.)  and  seek  the 
ground  of  my  heart ;  prove  me,  and  examine 
my  thoughts. 

24  Look  well  if  there  be  any  way  of 
wickedness  in  me ;  and  lead  me  in  the  way     /^ 
everlasting:.  / 

Psalm  140.  (35.)     Eripe  me,  Domine. 

DELIVER  me,  0  Lord,  from  the  evil 
man  ;  and  preserve  me  from  the  wicked 
man  ; 

2  Who  imagine  mischief  in  their  hearts, 
and  stir  up  strife  all  the  day  long. 

3  They  have  sharpened  their  tongues 
like  a  serpent ;  adder's  poison  is  under  their 
lips. 

4  Keep  me,  0  Lord,  from  the  hands  of 
the  ungodly  ;  preserve  me  from  the  wicked 
men,  who  are  purposed  to  overthrow  my 
goings. 

5  The  proud  have  laid  a  snare  for  me, 

they  to  believers  !  How  great  is  the  sum,  how  far 
exceeding  all  human  arithmetic  to  number  them! 
Let  them  be  to  us  the  constant  subjects  of  con- 
templation, admiration,  and  thanksgiving,  day  and 
night ;  and  let  death,  that  last  sleep,  find  us  en- 
gaged in  an  employment,  which,  when  we  awake 
and  arise  fiom  the  grave,  we  shall  resume,  and 
prosecute  to  eternity  in  the  presence  of  God. 

Bp.  Home. 

(35.)  In  the  first  verse  of  the  Psalm,  David  de- 
clared, that  Jehovah  had  "  searched  him  out,  and 
known  him  ;"  he  concludes  with  a  petition,  that 
his  proceedings,  and  even  his  thoughts,  might  be 
still  scrutinized  by  his  Maker,  in  order  to  their  per- 
fect purification  from  any  evil  which  might  be  in 
them,  or  adhere  to  them.  Should  the  hottest  fur- 
nace of  adversity  be  found  necessary  to  purge  the 
dross  from  the  silver,  he  refuseth  not  to  be  dis- 
solved iu  it,  and  new-formed,  so  that  he  might 
only  become  a  vessel  of  honour,  fitted  for  the  Mas- 
ter's use  here  below,  and  vouchsafed  a  place  after- 
wards in  his  temple  above.  "  See  if  there  be  any 
wicked  way  in  me,  and  lead  me  in  the  way  ever- 
lasting !"  Bp.  Home. 

(36.)  This  Psalm  contain  eth,  1 — 8,  a  prayer  for 


684 


THE  PSALTER. 


Day  29. 


and  spread  a  net  abroad  with  cords ;  yea, 
and  set  traps  in  my  way.  (37.) 

6  I  said  unto  the  Lord, Thou  art  my  God, 
hear  thf^  voice  of  my  prayers,  0  Lord. 

7  O  Lord  God,  thou  strenofth  of  my 
health  ;  thou  hast  covered  my  head  in  the 
day  of  battle. 

8  liCt  not  the  ungodly  have  his  desire,  O 
Lord  ;  let  not  his  niischievous  imagination 
prosper,  lest  they  be  too  proud. 

9  Let  the  mischief  of  their  own  lips  fall 
upon  the  head  (3S.)  of  them  that  compass 
me  about. 

10  Let  hot  burning  coals  foil  upon  them; 
let  them  be  cast  into  the  fire,  and  into  the 
pit,  that  tliey  never  rise  up  again. 

11  A  mail  full  of  words  shall  not  prosper 
upon  the  earth  :  evil  shall  hunt  the  wicked 
person,  to  overthrow  him. 

12  Sure  I  am  that  the  Lord  will  avenge 
the  poor,  and  maintain  tlie  cause  of  the 
helpless. 

13  The  rjo^hteous  also  shall  give  thanks 
unto  thy  name  ;  and  the  just  shall  continue 
in  thy  sight. 

deliverance  from  persecutors  and  calumniators,  their 
violence  and  their  wiles ;  9 — 11,  a  prophecy  of  their 
final  destruction,  and,  12, 13,  the  salvation  of  the  af- 
flicted righteous.  It  was  composed  by  David  in  his 
troubles,  and  is  applicable  to  Christ  and  to  the 
Church,  respectively,  in  theirs.  Bp.  Home. 

(37.)  David  here  describeih  the  subtilty  and  in- 
dustry employed  by  his  enemies  to  effect  his  de- 
struction, by  lying  in  wait  for  him,  as  a  skilful 
fowler  dolh  fur  his  game,  so  that  they  thought  it 
impossible  he  should  escape  their  hands.  Such 
was  the  conduct  of  the  Jews,  with  regard  to  the 
Son  of  David.  And,  O  how  refined  the  policy, 
how  unwearied  the  application,  of  our  spiritual  ad- 
versaries !  Bp.  Home. 

(38.)  The  prophet,  in  these  three  verses,  pre- 
dicteth  those  just  judgments  which  heaven  will 
inflict  on  the  slanderers  and  persecutors  of  the 
righteous.  Their  lips,  which  uttered  mischief 
against  others,  shall  be  the  means  of  covering 
toemselves  with  confusion,  when  out  of  their  own 
mouths  they  shall  be  judged.  Those  tongues, 
which  have  contributed  to  set  the  world  on  fire, 
shall  be  tormented  with  hot  burning  coals  of  eter- 
nal vengeance :  and  they,  who  with  so  much 
eagerness  and  diligence,  have  prepared  pits  for  the 
destruction  of  their  brethren,  shall  be  cast  into  a 
deep  and  a  bottomless  pit,  out  of  which  they  will 
not  rise  up  again  any  more  for  ever.  Evil  speakers 
and  false  accusers  shall  gain  no  lasting  establish- 
ment, but  punishment  shall  hunt  sin  through  all  its 
doubles,  and  seize  it  at  last  as  its  legal  prey.     Let 


Psalm  141.  (39.)     Domine,  clamavi. 
LORD,  I  call  upon  thee ;  haste  thee  unto 
me,  and  consider  my  voice,  when  T  cry  un- 
to thee. 

2  Let  my  prayer  be  set  forth  in  thy  sight 
as  the  incense  ;  and  let  the  lifting  up  of  my 
liands  be  an  evening^  sacrifice. 

3  Set  a  watch,  O  Lord,  before  my  mouth, 
and  keep  the  door  of  my  lips. 

4  O  let  not  mine  heart  be  inclined  to  any 
evil  thing  ;  let  me  not  be  occupied  in  ungod- 
ly works  with  the  men  that  work  wicked- 
ness, lest  I  eat  of  such  things  as  please 
them. 

5  Let  the  righteous  rather  smite  me 
friendly,  (40  )  and  reprove  me. 

6  But  let  not  their  precious  balms  break 
my  head  ;  yea,  1  will  pray  yet  against  their 
wickedness, 

7  Let  their  judges  be  overthrown  in  the 
stony  places,  that  they  may  hear  my  words  ; 
for  they  are  sweet. 

8  Our  bones  lie  scattered  before  the  pit, 
like  as  when  one  breaketh  and  heweth  wood 
upon  the  earth.  (41.) 

these  great  truths  be  firmly  rooted  in  our  hearts, 

and  they  will  keep  us  steady  in  the  worst  of  limes.   ^_ 

Bp.  Horne. 

(39.)  David  seems  to  have  composed  this  Psalm 
just  before  his  flight  to  Achish  king  of  Gath  ; 
when  he  had  a  second  time  spared  Saul's  life,  but 
could  trust  him  no  longer.  See  I  Sam.  xxvi,  and 
xxvii.  1,  2.  He  prayeth  earnestly  for  help,  and 
entreateth  to  be  heard,  as  when  able  to  attend  the 
service  of  the  tabernacle ;  3 — 8,  he  beseeches  God 
that  he  would  assist  him  in  his  distress,  and  enable 
him  to  bear  with  patience  the  persecutions  of  his 
enemies,  and  the  reproofs  of  his  friends  ;  9,  10,  he 
professeth  his  faith  in  Jehovah,  and  redoubleih  his 
prayer  to  him;  11,  he  predicteth  the  destruction 
of  his  enemies,  and  his  own  deliverance. 

Bp.  Horne,  Travell. 

(40.)  Instead  of  following  the  example  of  my 
wicked  enemies,  let  me  rather  enjoy  the  conversa- 
tion of  good  men  and  true  friends,  who  will  re- 
buke me  for  any  miscarriages  and  failures  they 
may  observe  in  me.  For  these  fraternal  correc- 
tions shall  not  break  my  head,  but  shall  be  like  a 
precious  unguent  poured  upon  it.  which  will  rather 
heal  a  wound  that  was  there  before:  and,  as  for  the 
wicked  designs  of  my  adversaries,  all  the  opposi- 
tion, which  I  shall  make  against  them,  shall  be  my 
prayers.  Dr.  Nicholls.  • 

The  sense  seems  to  be,  that  certain  great  men, 
whose  course  of  life  the  Psalmist  reproves,  when 
they  find  themselves  involved  in  the  evil  con- 
sequences of   their    own   folly,  will   then   listen 


Day  29. 


THE  PSALTER. 


685 


9  But  mine  eyes  look  unto  thee,  O  Lord 
God  ;  in  thee  is  my  trust ;  0  cast  not  out  my 
soul. 

10  Keep  me  from  the  snare  that  they 
have  laid  for  me,  and  from  the  traps  of  the 
wicked  doers. 

11  Let  the  ungodly  fall  into  their  own 
nets  together,  \A.2.)  and  let  me  ever  escape 
them. 

_^'  EVENING  PRAYER. 

Psalm  142.  (43.)     Vocemea  ad  Dominum. 

1  CRIED  unto  the  Lord  with  my  voice  ; 
yea,  even  unto  the  Lord  did  I  make  my  sup- 
plication, 

2  I  poured  out  my  complaints  befoK  him, 
and  showed  him  of  my  trouble. 

3  When  my  spirit  was  in  heaviness,  (44.) 
thou  knewest  my  path  ;  in  the  way  where- 
in I  walked,  have  they  privily  laid  a  snare 
for  me. 

4  I  looked  also  upon  my  right  hand, 
(45.)  and  saw  there  was  no  man  that  would 
know  me. 

5  I  had  no  place  to  flee  unto,  and  no  man 
cared  for  my  soul. 

6  I  cried  unto  thee,  O  Lord,  and  said, 

to  his  advice,  and  be  sensible  of  the  propriety  of 
it.  Bp.  Horsley. 

(41.)  This  probably  alludes  to  the  bloody  mas- 
sacre of  Ahiraelech  and  the  priests  that  were  in 
/  ,  Nob,  who  to  the  number  of  eighty-five  persons,  all 
^  of  a  sacred  character,  and  all  innocent,  were  inhu- 
manly slaughtered  together  by  Doeg  the  Edomite. 
Such  havoc  as  this  might  well  be  compared  to  the 
cutting  and  cleaving  of  wood,  like  the  fragments  of 
which  the  bones  of  the  sufferers  lay  scattered  here 
and  there  upon  the  ground,  as  many  of  the  bodies 
might  be  devoured,  before  pits  were  prepared,  near 
the  field  of  slaughter,  for  their  interment. 

Bp.  Home. 

(42.)  From  the  sequel  of  the  hfstory  we  find  that 
the  hope  and  assurance  here  expressed  by  the 
Psalmist  were  not  vain.  He  escaped  all  the  snares 
that  were  laid  for  him  on  every  side ;  he  lived  to 
see  the  death  of  Saul,  who  fell  in  a  battle  with  the 
Philistines,  and  those  Philistines  subdued  by  him- 
self and  his  subjects.  So  will  the  devices  of  all  our 
enemies  be  in  the  end  turned  against  themselves  : 
they  shall  fall  and  perish,  but  we  shall  triumph, 
with  our  Redeemer,  to  eternity.         Bp.  Horne. 

(43.)  The  title  of  this  Psalm  informs  us,  that  it 
was  a  prayer  of  David,  when  he  was  in  the  cave, 
that  is,  most  probably,  the  cave  of  Adullam,  whith- 
er he  fled  when  in  danger  both  from  Saul  and  from 
the  Philistines.  1  Sam.  xxii.  1.    It  containeth,.  1,  2, 


Thou  art  my  hope,  and  my  portion  in  the 
land  of  the  living. 

7  Consider  my  complaint;  for  I  am 
brought  very  low. 

8  O  deliver  me  from  my  persecutors,  for 
they  are  too  strong  for  me. 

9  Bring  my  soul  out  of  prison,  that  1  may- 
give  thanks  unto  thy  name  ;  which  thing 
if  thou  wilt  grant  me,  then  shall  the  right- 
eous resort  unto  my  company. 

Psalm  143.  (46.)    Domine.  exaudi. 

HEAR  my  prayer,  O  Lord,  and  consider 
my  desire  ;  hearken  unto  me  for  thy  truth 
and  righteousness'  sake. 

2  And  enter  not  into  judgrnent  with  thy 
servant ;  for  in  thy  sight  shall  no  man  liv- 
ing be  justified. 

3  For  the  enemy  hath  persecuted  my 
soul ;  he  hath  smilten  ray  life  down  to  the 
ground  ;  he  halh  laid  me  in  the  darkness, 
as  the  men  that  have  been  long  dead. 

4  Therefore  is  my  spirit  vexed  within 
me,  and  my  heart  within  me  is  desolate. 

5  Yet  do  I  remember  the  time  past :  (47.) 
I  muse  upon  all  thy  works  ;  yea,  I  exercise 
myself  in  the  works  of  thy  hands. 

6  I  stretch  forth  my  hands  unto  thee ; 

a  supplication  ;  3 — 6,  an  act  of  confidence  in  God 
at  that  season  of  danger  and  destitution  ;  7,  8,  a 
tender  complaint  of  his  sufferings;  and,  9,  a  peti- 
tion for  deliverance.  Bp.  Home. 

(44.)  The  meaning  is,  Though  my  thoughts  are 
so  broken  and  confused,  that  I  am  not  able  to 
counsel  and  direct  myself  in  these  straits,  yet  thou 
knowest  the  path  wherein  I  walk,  thou  art  with 
me,  and  wilt  preserve  me  from  those  who  Avatch 
all  my  steps,  and  lie  in  ambush  for  me.  Such 
should  be  at  all  times  the  confidence  of  believers  in 
the  wisdom,  the  power,  and  the  goodness  of  God, 
even  when  human  prudence  has  done  its  utmost, 
and  is  at  its  wit's  end.  Bp.  Hokne. 

(45.)  The  advocate  used  to  stand  at  the  right 
hand  of  his  client:  and  to  this  the  phrase  seems  to 
refer.  Dr.  Hammond. 

(46.)  This  is  the  seventh  and  the  last  of  the  peni- 
tential Psalms ;  and  as  we  are  not  informed  of 
any  particular  temporal  calamhies,  which  gave  oc- 
casion to  its  being  composed,  we  shall  explain  it 
according  to  the  general  use  now  made  of  it  in  the 
Church,  for  which,  indeed,  it  seems  to  have  been 
originally  and  entirely  designed.  After  the  example 
of  David,  the  penitent,  1,  makethhis  prayer  to  God 
for  pardon ;  2,  acknowledgeth  the  impossibility  of 
any  man  being  saved  but  by  grace;  3,  4.  deploreth 
the  lamentable  effects  of  sin ;  5,  comlbrteth  himself 
with  a  retrospect  of  God's  mercies  of  old  ;  and,  6 — 


686 


THE  PSALTER. 


Dxy  ZU. 


my    soul  gaspeth  unto  thee    as  a  thirsty 
land. 

7  Hear  me,  O  Lord,  and  that  soon  ;  for 
my  spirit  waxetli  faint:  hide  not  thy  face 
from  me,  lest  1  be  like  niito  them  that  go 
down  into  the  pit. 

8  O  let  me  hear  thy  loving-kindness  be- 
times in  t!ie  morning :  for  in  thee  is  my 
trust  ;  show  thou  me  the  way  that  I  should 
walk  in  ;  for  1  lift  up  my  soul  unto  thee. 

9  Deliver  me,  O  Lord,  from  mine  ene- 
mies ;  for  1  flee  unto  thee  to  hide  me. 

10  Teach  me  to  do  the  tiling  that  pleas- 
eth  thee  ;  for  thou  art  my  God :  let  thy  lov- 
ing Spirit  lend  me  forth  into  the  land  of 
righteousness. 

11  Quicken  me,  O  Lord,  (48.)  for  thy 
name's  sake ;  and  for  thy  righteousness' 
sake  bring  my  soul  out  of  trouble. 

12  And  of  thy  goodness,  slay  mine  ene- 
mies, and  destroy  all  them  that  vex  my  soul ; 
for  I  am  thv  servant. 


The  Thirtieth  Day. 

MORNING  PRAYER. 
Psalm  144.  (49.)     Benedictiis  Domiiius. 
BLESSED  be  the    Lord    my  strength, 

12,  prayeth  in  a  variety  of  expressions,  for  remis- 
sion of  sin,  sanctification,  and  redemption. 

Bp.  Horne. 

(47.)  When  sin  has  thus  laid  us  low,  and,  as  it 
were,  slain  and  entombed  us,  we  begin  to  revive 
and  to  arise  from  the  dead,  through  hope  of  for- 
giveness and  restoration  to  the  divine  favoui,  by 
"remembering  the  days  of  old,  and  meditating  on 
all  the  works"  of  love  and  mercy,  which  Jehovah 
then  wrought  towards  those  who  were  sinners  like 
ourselves.  While  we  "  muse"  on  such  instances 
of  his  goodness,  the  reflection  is  obvious.  Is  he  not 
still  the  same  gracious  God  ?  Will  he  not  do  as 
much  for  us  upon  our  repentance,  as  he  hath  for- 
merly done  for  others,  upon  theirs  ?  "  Let  us  arise, 
and  go  to  our  Father !"  Bp.  Horne. 

(48.)  The  verbs  in  these  two  last  verses,  as  Dr. 
Hammond  hath  noted,  should  be  rendered  in  the 
future;  "  Thou  shalt  quicken,"  &c  ;  and  then  the 
Psalm  will  end,  as  usual,  with  an  act  of  faith  and 
assurance,  that  all  those  mercies  which  have  been 
asked  shall  be  obtained  ;  that  God,  for  the  sake  of 
his  "  name,"  and  his  "  righteousness,"  of  his  glory, 
and  his  faithfulness  in  the  performance  of  his  prom- 
ises, will  not  fail  to  be  favourable  and  gracious  to 
his  servants,  "  quickening"  them,  even  when  dead 
in  trespasses  and  sins,  and  bringing  them,  by  de- 


who  teacheth  my  hands  to  war,  and  my  fin- 
gers to  fight. 

2  My  hope  and  my  fortress,  my  casrle 
and  deliverer,  my  defender,  in  whom  I 
trust;  who  subdueth  my  people  that  is  un- 
der me. 

3  Lord,  what  is  man,  that  thou  hast  such 
respect  unto  him  ?  or  the  son  of  man,  that 
thou  so  regardest  him? 

4  Man  is  like  a  thing  of  naught ;  his  time 
passeth  away  like  a  shadow. 

5  Bow  thy  heavens,  O  Lord,  (50.)  and 
come  down  ;  touch  the  mountains,  and  they 
shall  smoke. 

6  Cast  forth  thy  lightning, and  tear  them  ; 
shoot  out  thine  arrows,  and  consume  them, 

7  Send  down  thine  hand  from  above  ; 
deliver  me,  and  take  me  out  of  the  great 
waters,  from  the  hand  of  strange  children  ; 

8  VVhose  mouth  talketh  of  vanity,  and 
their  right  hand  is  a  right  hand  of  wicked- 
ness. 

9  I  will  sing  a  new  song  unto  thee,  O 
God  ;  and  sing  praises  unto  thee  upon  a  ten- 
stringed  lute. 

10  Thou  hast  given  victory  unto  kings, 
and  hast  delivered  David,  thy  servant,  from 
the  peril  of  the  sword. 

11  Save  me,  and  deliver  me  from  the 
hand  of  strange  children,  whose  mouth  talk- 

grees,  "out  of  all  their  troubles  ;"  going  forth  with 
them  to  the  battle  against  their  spiritual  "  ene- 
mies," and  enabling  them  to  vanquish  the  authors 
of  their  "affliction"  and  misery,  to  mortify  the 
flesh,  and  to  overcome  the  world  ;  that  so  they  may 
triumph  with  their  Redeemer,  in  the  day  when  he 
shall  likewise  quicken  their  mortal  bodies,  and  put  -^ 
all  enemies  under  their  feet.  Bp.  Horne.  -   • 

(49.)  It  appears  from  verse  2,  and  verse  10,  o( 
this  Psalm,  that  it  was  composed  after  David's  ac- 
cession to  the  throne.  And  it  is  evident,  from 
verse  5,  &c.,  that  he  had  more  enemies  still  to  con-  / 
quer,  such  as  the  Philistines,  &c.  He,  therefore  / 
1.  2,  blesseth  Jehovah  ;  and,  3,  4,  expresseth  his  as- 
tonishment at  the  divine  goodness  shewn  to  such 
a  creature  as  man  ;  5 — 8,  he  beseecheth  God  to 
perfect  his  work,  and  subdue  the  remaining  adver- 
saries by  the  might  of  his  power.  9,  10.  He  breaks 
forth  again  into  a  strain  of  thanksgiving,  and,  11 — 
15,  again  returns  to  his  prayers  for  the  complete 
redemption,  and  the  prosperity  of  Israel. 

Bp.  Horne. 

(50.)  David,  having  celebrated  his  victories  over 
some  of  his  enemies,  and  extolled  the  mercy  and 
goodness  of  God,  to  whom  he  ascribeth  the  achieve- 
ment of  them,  now  proceedeth  to  j;(^quest  a  farther 
maQifestalion  of  the  omnipotent  arm  in  his  favour, 


Day  30. 


THE  PSALTER. 


687 


eth  of  vanity,  and  their  right  hand  is  a  right 
hand  of  iniquity  ;  (51.) 

12  That  our  sons  may  grow  up  as  the 
young  plants,  and  that  our  daughters  may 
be  as  the  polished  corners  of  the  temple ; 

13  That  our  garners  may  be  full  and 
plenteous  with  all  manner  of  store  ;  that  our 
sheep  may  bring  forth  thousands,  and  ten 
thousands  in  our  streets ; 

14  That  our  oxen  may  be  strong:  to  la- 
botir  ;  that  there  be  no  decay,  no  leading  in- 
to captivity,  and  no  complaining  in  our 
streets. 

15  Happy  are  the  people  that  are  in  such 
a  case  ;  yea,  blessed  are  the  people  who  have 
the  Lord  for  their  God. 

Psalm  145.  (52.)     Exaltaho  te,  Dens. 

1  WILL  magnify  thee,  O  God,  my  King  ; 
anjd  I  will  praise  thy  name  for  ever  and 
ever. 

2  Every  day  will  I  give  thanks  unto 
thee,  and  praise  thy  name  for  ever  and 
ever. 

3  Great  is  the  Lord,  and  marvellous 
worthy  to  be  praised  ;  there  is  no  end  of  his 
greatness. 

4  One  generation  shall  praise  thy  works 
unto  another,  and  declare  thy  power. 

5  As  for  me,  I  will  be  talking  of  thy  wor- 
ship, thy  glory,  thy  praise,  and  wondrous 
works ; 

against  other  hostile  forces,  which  still  tiireatened 
his  country,  upon  his  accession  to  the  throne  ;  such 
as  the  Philistines,  Aloabites,  Anamonites,  &c.  See 
2  Sam.  V.  and  viii.  These  are  called,  metaphori- 
cally, "great  waters,"  threatening  to  overwhelm 
and  destroy  every  thing ;  and,  in  plainer  terms, 
"  strange  children,"  or  aliens  from  the  covenant  of 
Jehovah,  and  the  commonwealth  of  Israel ;  "  chil- 
dren who  speak  lies,  and  work  wickedness."  Je- 
hovah, the  God  of  Israel,  is  therefore  entreated 
once  more  to  appear  in  the  cause  of  his  anointed ; 
to  go  forth,  as  of  old,  to  the  battle  against  the  ene- 
mies of  his  people,  with  all  the  tokens  of  displea- 
sure and  vengeance,  dismaying  and  putting  to  flight 
these  "  armies  of  aliens."  Bp.  Hobne. 

(51.)  After  thanksgiving  in  the  two  preceding 
verses  for  mercies  already  vouchsafed  to  the  son  of 
Jesse,  prayer  is  here  again  made  for  the  continu- 
ance of  God's  favour,  and  a  complete  victory  over 
every  enemy  ;  the  happy  consequences  of  which, 
m  the  establishment  of  Israel,  and  the  prosperity 
of  Jerusalem,  are  particularly  described. 

Bp.  Hohnb. 

(52.)  Hitherto,  in  this  divine  book,  we  have  been 
presented  with  chequered  scenes  of  danger  and  de- 


6  So  that  men  shall  speak  of  the  might  of 
thy  marvellous  acts  ;  and  I  will  also  tell  ot 
thy  greatness. 

7  The  memorial  of  thine  abundant  kind- 
ness shall  be  showed  ;  and  iTien  shall  sing 
of  thy  righteousness. 

8  The  Lord  is  gracious  and  merciful ; 
long-suffering,  and  of  great  goodness. 

9  The  Lord  is  loving  unto  every  man, 
and  his  mercy  is  over  all  his  works. 

10  All  thy  works  praise  thee,  O  Lord  ; 
and  thy  saints  give  thanks  unto  thee.  (53.) 

11  They  show  the  glory  of  thy  kingdom, 
and  talk  of  thy  power ; 

12  That  thy  power,  thy  glory,  and  mighti- 
ness of  thy  kingdom,  might  be  known  unto 
men. 

13  Thy  kingdom  is  an  everlasting  king- 
dom, and  thy  dominion  endureth  through- 
out all  agps. 

14  The  Lord  upholdeth  all  such  as  fall, 
and  lifteth  up  all  those  that  are  down.  (54.) 

15  The  eyes  of  all  wait  upon  thee,  O 
Lord ;  and  thou  (55.)  givest  them  theii 
meat  in  due  season. 

16  Thou  openest  thine  hand,  and  fiUest  all 
things  living  with  plenteousness. 

17  The  Lord  is  righteous  in  all  his  ways, 
and  holy  in  all  his  works. 

18  The  Lord  is  nigh  unto  all  them  that 
call  upon  him  ;  yea,  all  such  as  call  upon 
him  faithfully. 

liverance,  distress  and  mercy.  The  voice  of  com- 
plaint hath  sometimes  been  succeeded  by  that  of 
thanksgiving;  and  praise,  at  other  times,  hath  ter- 
minated in  prayer.  But  now,  as  if  the  days  of 
mourning  in  Sion  were  ended,  we  hear  no  more  of 
Messiah,  as  a  man  of  sorrows  ;  or  of  the  Church, 
despised  and  afflicted,  after  the  same  example  in 
the  world.  Henceforth  we  seem  not  to  be  upon 
earth,  but  in  heaven,  mingling  with  celestial  spirits 
around  the  throne,  and  singing,  as  in  the  following 
Psalm^l,  2,  the  praise  of  our  God  and  King ;  ex- 
tolling, 3,  his  greatness,  4,  his  might,  5,  his  glory, 
6,  7,  his  justice,  8,  9,  his  mercy  ;  10 — 13,  the  ma- 
jesty of  his  kingdom,  and,  14 — 21,  all  his  adorable 
perfections,  and  wondrous  works.  Bishop  Patrick 
mentions  a  saying  of  the  ancient  Hebrews,  that 
"  He  could  not  fail  to  be  a  child  of  the  world  to 
come,  who  would  say  this  Psalm  three  times  every 
day."  Bp.  Horne. 

The  general  subject  of  the  Psalm  makes  it  suit- 
able to  the  service  of  Whitsunday,  when  we  cele- 
brate that  great  blessing,  the  descent  of  the  Spirit. 

Travell. 

(53.)  As  "all  the  works"  of  God,  in  their  seve- 
ral ways,  make  a  due  return  for  the  mercy  vouch- 


6S8 


THE  PSALTER. 


Day  so- 


lo He  will  fulfil.jthe  desire  of  them  that 
fear  him  ;  he  also  will  hear  their  cry,  and 
will  help  thein. 

20  The  Lord  preserveth  all  them  that 
love  him  ;  but  scattereth  abroad  all  the  un- 
godly. 

21  My  mouth  shall  speak  the  praise  of 
the  Lord  ;  and  let  all  flosh  give  thanks  unto 
his  holy  name  for  ever  and  ever.  (.56.) 

Psalm  1 46.  (57.)     Lauda,  ani?na  mea. 

PRAISE  the  Lord,  O  my  soul :  while  I 
live,  will  I  praise  the  Lord  ;  yea,  as  long  as 
I  have  any  being,  I  will  sing  praises  unto 
my  God. 

2  O  put  not  your  trust  in  princes,  nor  in 
any  child  of  man  ;  for  there  is  no  help  in 
them. 

3  For  when  the  breath  of  man  goeth 
forth,  he  shall  turn  again  to  his  earth,  and 
then  all  his  thoughts  perish. 

4  Blessed  is  he  that  hath  the  God  of  Ja- 
cob for  his  help,  and  whose  hope  is  in  the 
Lord  his  God ; 

5  Who  made  heaven  and  earth,  the  sea 
and  all  that  therein  is ;  who  keepeth  his 
promise  for  ever ; 

sated  unto  them,  and  set  forth  his  glory ;  so  more 
especially  ought  this  to  be  done  by  man,  who  is  the 
principal  party  concerned  in  the  fall  and  redemp- 
tion. The  "saints"  are  the  subjects  of  Messiah's 
kingdom ;  and  of  that  kingdom  it  is  their  duty  to 
publish  to  the  world  the  blessings  and  glories,  to 
the  end  that,  when  these  are  made  known,  the  na- 
tions may  be  thereby  induced  to  submit  their 
hearts  to  so  gracious  a  sceptre,  and  the  dominion 
of  Christ  may  become  as  universal  in  its  extent,  as 
it  is  everlasting  in  its  duration.  Bp.  Horne. 

(54.)  After  having  proclaimed  the  glory  and  eter- 
nity of  the  kingdom,  the  prophet  draws  a  character 
of  the  King,  who,  in  the  execution  of  his  regal  and 
pastoral  office,  is  ever  mindful  of  the  necessities  of 
his  subjects.  Bp.  Horne. 

(55.)  What  a  just  and  beautiful  picture  is  here 
presented  to  view  I  We  see  the  whole  animal 
world  assembled  before  us,  with  their  eyes  fixed 
on  the  great  King  and  Father  of  all  things,  like 
those  of  a  flock  on  their  shepherd,  when  he  enters 
the  field,  in  time  of  dearth,  with  provender  for 
them.  From  the  same  divine  person,  as,,  the  Sa- 
viour of  men,  as  the  King,  Father,  and  Pastor  of 
the  Church,  do  behevers,  with  an  earnest  expecta- 
tion, wait  for  the  food  of  eternal  life.  And  neither 
one  nor  the  other  look  and  wait  in  vain.  To  both  he 
giveth  their  meat  in  due  season  :  "  he  openeth  his 
hand,  and  satisfieth  the  desire  of  every  thing." 

Bp.  Horne. 


6  Who  helpeth  them  to  right  that  suffer 
wrong  ;  who  feedeth  the  hungry. 

7  The  Lord  looseth  men  out  of  prison  ; 
the  Lord  giveth  sight  to  the  blind. 

8  The  Lord  helpeth  them  that  are  fallen  ; 
the  Lord  careth  for  the  righteous. 

9  The  Lord  careth  for  the  stranger  ;  he 
defendeth  the  fatherless  and  widow  :  as  for 
the  way  of  the  ungodly,  he  turneth  it  upside 
down. 

10  The  Lord  t!iy  God,  0  Sion,  shall  be 
King  for  evermore,  and  throughout  all  gen- 
erations. 

J 

EVENING  PRAYER. 

Psalm  147.  (58.)     Laudate  Dominum. 

O  PRAISE  the  Lord,  for  it  is  a  good 
thing  to  sing  praises  unto  our  God  ;  yea,  a 
joyful  and  pleasant  thing  it  is  to  be  thank- 
ful. 

2  The  Lord  doth  build  up  Jerusalem, 
and  gather  together  the  outcasts  of  Israel. 
(59.) 

3  He  healeth  those  that  are  broken  in 
heart,  and  giveth  medicine  to  heal  their  sick- 
ness. 

(56.)  The  Psalmist,  having  now  given  the  rea- 
sons why  he  had  resolved  to  "  extol  his  God  and 
King,  and  to  bless  his  name  for  ever  and  ever," 
concludes-  with  repeating  his  resolution,  and  ex- 
horts all  the  world  to  follow  his  exahiple,  in  time  / 
and  eternity.  Bp.  Horne.        / 

(57.)  In  this  Psalm  the  Church  is  taught,  1,  to 
prolong  the  praises  of  J'^hovah,  as  her  God  and 
King ;  2 — 5,  to  beware  ot  trusting  in  the  powers  ol 
the  world,  and  to  rely  on  the  world's  Creator  and 
Redeemer,  whose  miracles  of  love  mercy,  wrought  '"» 
for  the  children  of  men,  6 — 9,  are  enumerated,  and 
the  eternity  of  whose  kingdom,  10,  is  proclaimed. 

Bp.  Horne. 

The  Psalm  was  probably  composed  by  David. 
The  seventh  verse  was  most  exactly  and  literally 
fulfilled  in  our  Lord  Christ,  when  he  came  to  give 
salvation  to  us.  Bp.  Patrick. 

The  Psalm  from  this  verse  to  the  end  hath  a 
most  visible  remarkable  aspect  unto  the  Messiah, 
the  eternal  Son  of  God,  in  his  incarnation  ;  as  is 
acknowledged  by  the  Jews  themselves. 

Dr.  Hammond. 

(58.)  It  hath  been  conjectured  from  ver.  2,  that 
this  Psalm  was  written  to  celebrate  the  return  of 
Israel  from  Babylon,  when  Jerusalem  and  the  tem- 
ple were  rebuilt.  1 — 3,  The  people  of  God  are  ex- 
horted to  praise  him  for  the  mercies  vouchsafed  to 
them ;  4 — 6,  for  his  wisdom,  power,  and  goodness  j 
7 — 9,  for  his  providential  care,  and,  10,   11,  the 


Day  30. 


THE  PSALTER. 


689 


4  He  tellelh  the  number  of  the  stars,  and 
calleth  them  all  by  their  names. 

5  Great  is  our  Lord,  and  great  is  his  pow- 
er; yea,  and  his  wisdom  is  infinite. 

6  The  Lord  setteth  up  the  meek,  and 
bringeth  the  ungodly  down  to  the  ground. 

7  O  sing  unto  the  Lord  with  thanksgiv- 
ing ;  sing  praises  upon  the  harp  unto  our 
God; 

8  Who  covereth  the  heaven  with  clouds, 
and  prepareth  rain  for  the  earth  ;  and  mak- 
eth  the  grass  to  grow  upon  the  mountains, 
and  herb  for  the  use  of  men  ; 

9  Who  giveth  fodder  unto  the  cattle,  and 
feedeth  the  young  ravens  that  call  upon  him. 

10  He  hath  no  pleasure  in  the  strength  of 
an  horse  ;  (60.)  neither  dclighteth  he  in  any 
man's  legs. 

11  But  the  Lord's  delight  is  in  them  that 
fear  him,  and  put  their  trust  in  his  mercy. 

12  Praise  the  Lord,  O  Jerusalem  ;  praise 
thy  God,  O  Sion  ; 

13  For  he  hath  made  fast  the  bars  of  thy 
gates,  and  hath  blessed  thy  children  within 
thee. 

14  He  maketh  peace  in  thy  borders,  and 
filleth  thee  with  the  flour  of  wheat. 

15  He  sendeth  forth  his  commandment 

wonderful  salvation  wrought  by  his  arm ;  12 — 14, 
for  the  security,  increase,  and  prosperity  of  the 
Church ;  15 — 18,  for  the  happy  change  of  her  con- 
dition, like  that  produced  in  nature,  when  spring 
succeeds  to  winter ;  19,  20,  and  for  the  glorious 
privilege  of  the  divine  word,  revealed  and  commit- 
ted to  her.  Bp.  Horne. 

(59.)  If  this  Psalm  were  written  on  occasion  of 
the  return  from  Babylon,  and  the  rebuilding  of  the 
earthly  city,  the  ideas  are  to  be  transferred,  as  in 
other  Psalms  of  the  same  kind,  to  a  more  impor- 
tant restoration  from  a  much  worse  captivity,  and 
to  the  building  up  of  the  Church  under  the  Gospel, 
when  Christ  "gathered  together  in  one  the  chil- 
dren of  God  that  were  scattered  abroad;"  (John 
xi.  52,)  that  is,  in  the  words  of  our  Psalm,  he 
"gathered  together  the  outcasts  of  Israel!"  So 
shall  he  again  at  the  resurrection  "  gather  together 
his  elect  from  the  four  winds,"  (Matt.  xxiv.  31.) 
and  "  build  up  a  Jerusalem,"  in  which  they  shall 
serve  and  praise  him  for  ever.  Bp.  Horne. 

(60.)  If,  therefore,  the  inference  deduced  above 
be  a  just  one,  namely,  that  God,  who  takes  care  of 
the  wild  beasts,  and  the  birds  of  the  air,  will  sup- 
port and  defend  his  Church  ;  then,  however  weak 
she  may  be,  and  however  strong  her  adversaries 
may  be,  yet  she  may  rest  secure,  as  having  him 
on  her  side,  to  whom  it  is  equal,  to  save  by  many, 
or  by  few ;  who  giveth  not  the  victory  to  the  pomp 

87 


upon  earth,  and  his  word  runneth  very 
swiftly. 

16  He  giveth  snow  like  wool,  and  scat- 
tereth  the  hoar-frost  like  ashes. 

17  He  casteth  forth  his  ice  like  morsels  ; 
who  is  able  to  abide  his  frost  1 

18  He  sendeth  out  his  word,  and  melteth 
them ;  he  bloweth  with  his  wind,  and  the 
waters  flow. 

19  He  showeth  his  word  unto  Jacob,  his 
statutes  and  ordinances  unto  Israel. 

20  He  hath  not  dealt  so  with  any  nation  ; 
neither  have  the  heathen  knowledge  of  his 
laws.  (61.) 

Psalm  148.  (62.)     Laiidate  Dominum. 

O  PRAISE  the  Lord  of  heaven ;  (63.) 
praise  him  in  the  height. 

2  Praise  him,  all  ye  angels  of  his  ;  praise 
him,  all  his  hosts. 

3  Praise  him,  sun  and  moon  ;  praise  him, 
all  ye  stars  and  light. 

4  Praise  him,  all  ye  heavens,  and  ye  wa- 
ters that  are  above  the  heavens. 

5  Let  them  praise  the  name  of  the  Lord  ; 
'for  he  spake  the  word,  and  they  were  made  ; 

he  commanded,  and  they  were  created. 

6  He  hath  made  them  fast  for  ever  and 

and  pride  of  carnal  strength,  to  thousands  or  ten 
thousands,  but  to  "  those  who  fear  him,  and  hope 
in  his  mercy."  The  history  of  Israel  is  one  con- 
tinual exemplification  of  this  trnlh  ;  and  in  our  spi- 
ritual warfare,  "  this  is  the  victory  which  overcom- 
eth  the  world,  even  our  faith^"  1  John  v.  4. 

Bp.  Horne. 

(61.)  That  "word,"  the  effects  of  which  upon 
the  spiritual  system  are  similar  to  those  experienc- 
ed by  nature  in  the  vernal  season,  that  "  word  was 
shewed  unto  Jacob,"  and  became  the  property  of 
"Israel,"  while  Israel  continued  to  be  the  Church 
of  God.  It  hath  since  been  made  over,  with  all 
its  types  realized  and  its  prophecies  accomplished  in 
Jesus,  to  the  Church  Christian  ;  it  is  that  peculiar 
blessing,  which  distinguishes  her  from  the  rest  of 
the  world,  and  for  which  her  children  are  bound, 
at  all  times,  to  "  praise  the  Lord."     Bp.  Horne. 

(62.)  All  the  creatures  in  the  invisible  and  visi- 
ble world  are  called  upon  by  the  Psalmist  to  unite 
in  a  grand  chorus  of  praise  and  thanksgiving.  The 
various  parts  are  to  be  performed  by,  1,  2,  the  an- 
gelic hosts  ;  3 — 6,  the  material  heavens,  and  the 
luminaries  placed  in  them;  7,  the  ocean,  with  its 
inhabitants;  8,  the  meteors  of  the  air;  9,  10,  the 
earth,  as  divided  into  hills  and  valleys,  with  the 
vegetables  that  grow  out  of  it,  and  the  animals 
that  move  upon,  or  about  it;  11,  12,  the  human 
race  of  every  degree,  of  each  sex,  and  of  every 


690 


THE   PSALTER. 


Day  30, 


ever  ;  \\Q  hath  given  them  a  haw  which 
shall  not  be  broken. 

7  Praise  the  Lord  upon  earth,  ye  draofons 
and  all  deeps ; 

S  Fire  and  hail,  snow  and  vapours,  wind 
and  storm,  fulhlline:  his  \vord. 

9  Mountains  and  all  hills  ;  fruitful  trees 
and  all  cedars  ; 

10  Beasts  and  all  cattle ;  worms  and 
feathered  fowls ; 

11  Kings  of  the  earth  (61.)  and  all  peo- 
ple ;  princes  and  all  judges  of  the  world  ; 

12  Young  men  and  maidens,  old  men 
and  children,  praise  the  name  of  the  Lord  ; 
for  his  name  only  is  excellent,  and  his  praise 
above  heaven  and  earth. 

13  He  shall  exalt  the  horn  of  his  people  : 
all  his  saints  shall  praise  him  ;  even  the 
children  of  Israel,  even  the  people  that  serv- 
eth  him. 

Psalm  119.  (65.)     Cantate  Domino. 

O  SING  unto  the  Lord  a  new  song ;  (66.) 
let  the  congregation  of  saints  praise  him. 

age ;  13,  more  especially  the  Israel,  or  Ciiurch  of 
God.  Bp.  Horne. 

(63.)  When  St.  John  saw  in  a  vision  the  Kinsf 
of  glory  seated  on  his  throne,  he  tells  us  that  he 
heard  all  the  angels  which  stood  around  the  throne, 
with  the  elders,  and  every  creature  in  heaven, 
earth,  and  sea,  lifting  up  their  voices,  pnd  singing 
together  a  hymn  of  thanksgiving  in  honour  of  him. 
Such  a  choir  we  find  here  summoned  by  the  in- 
spired Psalmist,  and  exhorted  to  join  and  assist 
him  in  praising  the  same  divine  Person,  whom  the 
elders,  in  the  Revelation,  declare  "  worthy  to  re- 
ceive glory,  and  honour,  and  power,"  because  he 
"  created  all  things,  and  for  his  pleasure  they  are, 
and  were  createdt"  Rev.  v.  13;  iv.  11.  From  the 
heavens  and  those  unutterable  heights,  where  hosts 
of  immortal  spirits,  admitted  to  a  sight  of  their 
King,  enjoy  unfading  pleasures,  the  song  is  to  be- 
gin. And  when  the  strain  is  thus  set  by  theceles- 
.  tial  part  of  the  choir,  it  is  to  be  taken  up,  and 
echoed  back,  by  the  creatures  of  this  lower  world, 
animate  and  inanimate,  which  have  all  their  seve- 
ral parts  assigned  them,  in  the  great  work  of  glori- 
fying their  Creator.  Bp.  Horne. 

(64.)  After  the  whole  creation  hath  been  called 
upon  to  praise  Jehovah  ;  mnn,  for  whom  the  whole 
was  made  ;  man,  the  la^t  and  most  perfect  work  of 
God;  man,  that  hath  been  since  redeemed  by  the 
blood  of  the  Son  incarnate,  is  exhorted  to  join  and 
fill  up  the  universal  chorus  of  heavtm  and  earth, 
as  being  connected  with  both  worlds,  that  which 
now  is,  and  that  which  is  to  come. 

Bp.  Horne. 


2  Let  Israel  rejoice  in  him  that  made  him, 
and  let  the  children  of  Sion  be  joyful  in 
their  King. 

3  Let  them  praise  his  name  in  the  dance  ; 
let  them  sing  praises  unto  him  with  tabret 
and  harp. 

4  For  the  Lord  hath  pleasure  in  his  peo- 
ple, and  helpeth  the  meek-hearted. 

5  Let  the  saints  bo  joyful  with  glory  ;  let 
them  rejoice  in  their  beds. 

6  Let  the  praises  of  God  be  in  their 
mouth  ;  and  a  two-edijed  sword  in  their 
hands  ;  (67.) 

7  To  be  avenged  of  the  heathen,  and  to 
rebuke  the  people ; 

8  To  bind  their  kings  in  chains,  and 
their  nobles  with  links  of  iron. 

9  That  they  may  be  avenged  of  them; 
as  it  is  written,  Such  honour  have  all  his 
saints.  /  ) 

Psalm  150.  (68.)     Laud  ate,  Dominnm. 

0  PRAISE  God  in  his  holiness  ;  praise 
him  in  the  firmament  of  his  power. 

(65.)  The  children  of  Sion  are  excited,  1 — 3,  to 
rejoice,  and  sing  the  praises  of  their  King,  on  ac- 
count, 4,  of  the  salvation  which  he  has  already 
wrought  for  them,  and  which  will  hereafter  be 
completed  in  them,  when,  5,  they  shall  enter  his 
rest,  and,  6 — 9,  triumph  with  him  over  the  perse- 
cuting powers  of  the  world,  and  ail  the  opposeis  of 
Christ,  on  whom  will  then  be  executed  the  judg- 
ment written.  Bp.  Home. 

(66.)  Christians  are  now  the  people,  to  whom 
belong  the  names  and  characters  of  the  "  saints, 
Israel,  and  children  of  Sion."  They  "  sing"  this 
lioly  "song,"  as  the  Psalmist  hath  enjoined  them 
to  do.  Thev  sing  it  "  new"  in  its  evangelical 
sense,  as  new  men,  celebrating  new  victories,  new  /^ 
and  greater  mercies,  a  spiritual  salvation,  an  eternal  i^ 
redemption.  They  "rejoice"  with  hearts,  voices, 
instruments,  and  every  other  token  of  joy,  "in 
him  who  hath  made"  or  created  them  again,  in 
righteousness  and  true  holiness;  they  are  '-joyful  in 
their  King,"  who  hath  himself  overcome,  and  is 
now  leading  them  on  to  final  conquest  and  triumph, 
to  honotir  and  immortality.  Bp.  Horne. 

(67.)  Let  that  sword  of  the  Spirit,  even  that  two- 
edged  sword,  which  divideth  the  hearts  and  reins, 
the  Avord  of  truth,  be  in  the  mouths  and  hands  of 
his  holy  ones  :  which  powerful  word  of  his,  in  the 
mouths  of  his  faithful  messengers,  shall  be  able  to 
confound  and  restrain  the  most  furious  tyrants  of 
the  earth,  and  bring  the  great  potentates  of  the 
world  in  humble  subjection  to  the  Gospel  of  peace  : 
and,  upon  their  perverseness  and  obstinate  con- 
tinuance in  their  sins,  to  denounce  against  them 


f 


Day  30. 


THE  PSALTER. 


691 


2  Praise  him  in  his  noble  acts  ;  praise 
him  according  to  his  excellent  great- 
ness. 

3  Praise  him  in  the  sound  of  the  trum- 
pet ;  praise  him  upon  the  lute  and  harp. 
(690 

those  judgrnenti;,  which  are  written  in  the  book  of 
Gt)d.  Behold  then,  what  honour  God  hath  put 
upon  his  saints,  to  be  so  powerful  agents  both  in 
mercy  and  judgments.  Bp.  Hall. 

(68.)  The  Psalmist  exhorteth  men  to  praise  Je- 
hovah, 1,  for  liis  holiness,  and  the  firmament  of  his 
power,  2,  for  the  wonders  of  his  might,  and  for  his 
excellent  greatness,  3 — 5,  with  all  kinds  of  music. 
6,  He  concludeth  )iis  divine  book  of  praises,  by- 
calling  upon  every  thing  that  hath  breath,  to  em- 
ploy that  breath  in  declaring  the  glory  of  him  who 
gave  it.  Bp.  Horne. 

(69.)  It  is  impossible  for  us  to  distinguish  and 
describe  the  several  sorts  of  musical  instruments 
here  mentioned,  as  the  Hebrews  themselves  ac- 
knowledge their  ignorance  in  this  particular. 
Thus  much  is  clear,  that  the  people  of  God  are  en- 
joined to  use  all  the  various  kinds  of  them,  in  the 
performance  of  their  divine  services.  And  why 
should  they  not  be  so  used  under  the  Gospel  ?  We 
read  of  sacred  music  before  the  Law,  in  the  in- 
stance of  "  Miriam,  the  prophetess,  the  sister  of 
Aaron,"  who,  to  celebrate  the  deliverance  from* 
Pharaoh  and  the  Egyptians,  "took  a  timbrel  in 
her  hand,  and  the  women  went  out  after  her,  with 
timbrels  and  dances."  Exod.  xv.  20.  The  cus- 
tom, therefore,  was  not  introduced  by  the  Law,  nor 
abolished  with  it.  Well-regulated  music,  if  ever 
it  had  the  power  of  calming  the  passions,  if  ever  it 
enlivened  and  exalted  the  affections  of  men  in  the 
worship  of  God,  (purposes  for  which  it  was  for- 
merly employed,)  doubtless  hath  still  the  same 
power,  and  can  still  afford  the  same  aids  to  devo- 


4  Praise  him  in  the  cymbals  and  dances  ; 
praise  him  upon  the  strings  and  pipe. 

5  Praise  him  upon  the  well-tuned  cym- 
bals ;  praise  him  upon  the  loud  cymbals. 

6  Let  every  thing  that  hath  breath  (70.) 
praise  the  Lord. 

tion.  When  the  beloved  disciple  was,  in  spirit, 
admitted  into  the  celestial  choir,  he  not  only  heard 
them  "singing"  hymns  of  praise,  but  he  heard 
likewise  "the  voice  of  harpers  harping  upon  their 
harps."  Revelation,  xiv.  2.  And  why  that,  which 
saints  are  represented  as  doing  in  heaven,  should 
not  be  done,  according  to  their  skill  and  ability,  by 
saints  upon  earth ;  or  why  instrumental  music 
should  be  abolished  as  a  legal  ceremony,  and  vocal 
music,  which  was  as  much  so,  should  be  retained, 
no  good  reason  can  be  assigned.  Sacred  music, 
under  proper  regulations,  removes  the  hindrances 
of  our  devotion,  cures  the  distraction  of  our  thoughts, 
and  banishes  weariness  from  our  minds.  It  adds 
solemnity  to  the  public  service,  raises  all  the  de- 
vout passions  in  the  soul,  and  causes  our  duty  to 
become  our  delight.  "  Of  the  pleasures  of  heaven," 
says  the  eloquent  and  elegant  Bishop  Atterbury, 
"  nothing  further  is  revealed  to  us,  than  that  they 
consist  in  the  practice  of  holy  music,  and  holy 
love ;  the  joint  enjoyment  of  which,  we  are  told, 
is  to  be  the  happy  lot  of  all  pious  souls,  to  endless 
ages."  Bp.  Horne. 

(70.)  The  breath  of  natural  life,  which  God  hath 
breathed  into  our  nostrils,  and  the  breath  of  that 
new  and  eternal  life,  which  he  hath  given  us 
through  Christ  Jesus  our  Lord,  should  be  returned 
in  hallelujahs.  And  then  the  Church,  composed 
of  many  and  different  members,  all  actuated,  like 
the  pipes  of  a  well-tuned  organ,  by  the  same  spirit, 
and  conspiring  together  in  perfect  harmony,  would 
become  one  great  instrument  sounding  forth  the 
praises  of  God  most  high.      ^  Bp.  Horne. 


THE    END    OF    THE    PSALTEU. 


(  692  ) 


ARTICLES'  OF  RELIGION;^) 

As  established  hy  the  Bishops,  the  Clergy,  and  Laity  of  the  Protestant  Episcopal 
Church  in  the  United  States  of  America,  in  Convention,  on  the  twelfth  Day  of  Septem 
her,  in  the  Year  of  our  Lord,  1801. 


*  The  "  Articles  of  Religion"  were  finally  set- 
tled and  adopted  by  the  General  Convention  of 
1801.  "  After  repeated  discussions  and  proposi- 
tions," says  Bishop  White,  in  his  Memoirs,  "  it  had 
been  found,  that  the  doctrines  of  the  Gospel,  as 
they  stand  in  the  39  articles  of  the  Church  of  Eng- 
land, with  the  exception  of  such  matters  as  are  lo- 
cal, were  more  likely  to  give  general  satisfaction, 
than  the  same  doctrines  in  any  new  form  that 
might  be  devised.  The  former  were  therefore 
adopted  by  the  two  houses  of  Convention,  without 
their  altering  of  even  the  obsolete  diction  in  them; 
but  with  notices  of  such  changes  as  change  of  situa- 
tion had  rendered  necessary.  Exclusively  of  such, 
there  is  one  exception  ;  that  of  adopting  the  article 
concerning  the  Creeds,  to  the  former  exclusion  of 
the  Alhanasian."  t.  c.  b. 

(1.)  We  learn  from  the  New  Testament,  that 
those  who  first  embraced  the  Gospel  declared  their 
faith  in  Jesus,  as  the  promised  Messiah,  in  simple 
and  general  terms,  (Acts  viii.  37  :)  and  there  is 
no  ground  for  supposing  that  the  apostles  required 
this  declaration  to  be  made  in  any  one  particular 
form  of  words.  No  such  formulary  is  transmitted 
to  us:  and,  had  any  ever  existed,  it  would  proba- 
bly have  been  cited  or  alluded  to  in  the  New  Tes- 
tament, or  in  the  early  Apologies  for  Christianity. 
Every  bishop  was  authorized  to  prescribe  a  for- 
mulary for  the  use  of  his  own  Church :  and  there 
are  still  extant  in  writers,  who  lived  near  to  the 
apostolic  age,  several  abstracts  of  Christian  faith, 
which,  though  they  agree  in  substance,  vary  in  ex- 
pression. But,  when  heresies  gained  ground,  and 
destroyed  uniformity  of  belief  among  Christians, 
it  became  necessary  to  have  a  public  standard  of 
faith:  and  to  this  cause  we  are  to  attribute  the 
origin  of  Creeds.  The  design  of  these  Creeds 
was  to  establish  the  genuine  doctrines  of  the  Gos- 
pel, in  opposition  to  the  errors  which  then  prevail- 
ed ;  and  to  exclude  from  Communion  with  the 
orthodox  Church  of  Christ  all  who  held  heretical 
opinions.  New  dissensions  and  controversies  con- 
tinually arose  :  and  we  have  to  lament,  that  in  pro- 
cess ot  time  *'  the  faith,  which  was  once  delivered 
unto  the  saints,"  became  corrupted  in  the  highest 
degree  ;  and  that  those  very  councils,  which  were 


convened  according  to  the  practice  of  the  apostolic 
age  for  the  purpose  of  declaring  "  the  truth,  as 
it  is  in  Jesus,"  gave  their  sanction  and  authority  to 
the  grossest  absurdities  and  most  palpable  errors. 
These  corruptions,  supported  by  secular  power, 
and  favojjred  by  the  darkness  and  ignorance  of  the 
times,  were  almost  universally  received  through  a 
succession  of  many  ages,  till  at  last  the  glorious 
light  of  the  Reformation  dispelled  the  clouds,  which 
had  so  long  obscured  the  Christian  world. 

At  that  interesting  period  the  several  Churches, 
which  had  separated  themselves  from  the  Roman 
communion,  found  it  expedient  to  publish  confes- 
sions of  their  faith :  and,  in  conformity  to  this 
practice,  Edward  the  Sixth,  the  first  protestant 
King  of  England,  caused  to  be  published  by  his 
royal  authority  forty-two  "Articles,  agreed  upon 
by  his  bishops  and  other  learned  and  good  men, 
in  the  Convocation  held  at  London  in  the  year 
1552,  to  root  out  the  discord  of  opinions,  and  esta- 
blish the  agreement  of  true  religion."  These 
Articles  were  repealed  by  Queen  Mary,  soon  after 
her  accession  to  the  throne.  But  Queen  Elizabeth 
in  the  beginning  of  her  reign  gave  her  royal  assent 
to  "Thirty-nine  Articles,  agreed  upon  by  the  arch 
bishops  and  bishops  of  both  provinces,  and  the 
whole  Clergy,  in  the  Convocation  holden  at  Lon- 
don in  the  year  1562,  for  avoiding  diversities  of 
opinion,  and  for  the  establishing  of  consent  touch- 
ing true  religion."  These  Articles  wert  revised, 
and  some  small  alterations  made  in  them,  in  the 
year  1571 ;  since  which  time  they  have  continued 
to  be  the  criterion  of  the  faith  of  the  members  - 
of  the  Church  of  England,  The  Articles  of  1562 
were  drawn  up  in  Latin  only:  but  in  1571  they 
were  subscribed  by  the  members  of  the  two  Houses 
of  Convocation  both  in  Latin  and  English  ;  and 
therefore  the  Latin  and  English  copies  are  to  be 
considered  as  equally  authentic.  The  original 
manuscripts,  subscribed  by  the  Houses  of  Convo- 
cation, were  burnt  in  the  fire  of  London  :  but  Dr. 
Bennet  has  collated  the  oldest  copies  now  extant, 
and  it  appears  that  there  are  no  variations  of  any 
importance. 

It  is  generally  believed  that  Cranmer  and  Rid- 
ley were  chiefly  concerned  in  framing  the  forty- 


J. 


ARTICLES  OF  RELIGION. 


693 


Art,  I     Of  Faith  in  the  Holy  Trinity. 

THERE  is  but  one  living  and  true  God, 
everlasting,  (2.)  without  body,  parts,  or  pas- 
two  Articles,  upon  which  our  thirty-nine  are  found- 
ed. But  Bp.  Burnet  says,  that  "questions  relating 
to  them  were  given  about  to  many  bishops  and  di- 
vines, who  gave  in  their  several  answers,  which 
were  collated  and  examined  very  maturely :  all 
sides  had  a  free  and  fair  hearing  before  con- 
clusions were  made.''  Indeed,  caution  and  mode- 
ration are  no  less  conspicuous  in  them,  than  a 
thorough  knowledge  of  the  Scriptures,  and  of  the 
early  opinions  and  practice  of  Christians. 

Bp.  Burnet,  in  his  History  of  the  Reformation, 
has  preserved  the  forty-two  Articles  published  by 
King  Edward  the  Sixth,  and  has  pointed  out  in 
what  respects  they  differ  from  the  thirty-nine  Arti- 
cles which  are  now  in  force. 

These  thirty-nine  Articles  are  arranged  with 
great  judgment  and  perspicuity,  and  may  be  con- 
sidered under  four  general  divisions  :  the  first  five 
contain  the  Christian  doctrines  concerning  the 
Father,  the  Son,  and  the  Holy  Ghost ;  in  the  sixth, 
seventh,  and  eighth,  the  rule  of  faith  is  established  ; 
the  ten  next  relate  to  Christians,  as  individuals  ; 
and  the  remaining  t>venly-one  relate  to  them, 
as  they  are  members  of  a  religious  society.  ,But, 
as  all  confessions  of  faith  have  had  a  reference  to 
existing  heresies,  we  shall  here  find,  not  only  the 
positive  doctrines  of  the  Gospel  asserted  ;  but  also 
the  principal  errors  and  corruptions  of  the  Church 
of  Rome,  and  most  of  the  extravagancies  into 
which  certain  protestant  sects  fell  at  the  time  of 
the  Reformation,  rejected  and  condemned. 

Bp.  Tom  line. 

(2.)  This  first  Article  asserts  the  being  and  at- 
tributes of  God,  which  are  the  foundation  of  all  re- 
ligion :  and  it  fai  ther  declares,  that  the  Godhead 
consists  of  liiree  Persons  ;  which,  though  it  ap- 
pears to  have  made  a  part  of  the  original  revelation 
to  mankind,  was  so  far  forgotten  or  obscured,  that 
it  may  be  considered  as  one  of  the  characteristic 
doctrines  of  the  Gospel.  Bp.  Tomline. 

(3.)  The  being  of  a  God  is  manifest  from  the 
order  of  causes,  which  leads  us  back  to  one  which 
is  the  orii^iiial  cause  of  all,  which  exists  necessarily 
and  of  itself:  from  the  idea  or  notion  of  a  God, 
which  implies  something  that  necessarily  exists, 
or  must  be  of  itself:  from  the  consent  of  all  civil- 
ized nations,  very  few  if  any,  having  been  so  brut- 
ish as  to  deny  it :  from  the  creation  of  the  world, 
and  the  order  and  usefulness  of  iis  several  parts: 
from  the  force  of  conscience,  which  reproves  us 
when  we  do  ill,  and  commends  us  when  we  do 
well:  from  prophecies  and  miracles,  which  could 
not  have  been,  if  there  had  not  been  a  God. 


sions  ;  of  infinite  power,  wisdom,  and  good- 
ness ;  the  maker  and  preserver  of  all  things 
both  visible  (3.)  and  invisible.  And  in 
unity  of  this  Godhead,  there  be   three  per- 

That  there  is  "  but  one  God,''  appears  from  1 
Cor.  viii.  4,  where  St.  Paul  tells  us,  "  That  there 
is  none  other  God  but  one."  The  same  likewise 
appears  from  the  very  nature  of  God,  who  is  a  being 
of  infinite  perfection :  whereas,  if  there  were  two  ^ 
Gods,  they  might  possibly  clash  and  disagree, 
which  would  be  an  evidence  of  frailty,  and  there- 
fore inconsistent  with  infinite  perfection.  And 
farther ;  one  God  there  must  be :  but,  as  one  is 
sufficient,  so,  if  there  were  more,  neither  this  nor 
that  would  be  necessary. 

The  attributes  of  "  living  and  true  "  are  ascribed 
to  God.  1  Thess.  i.  9  :  "  Ye  turned  to  God  from 
idols,  to  serve  the  hving  and  true  God." 

That  he  is  "  everlasting "  is  proved  from  the 
doxology  of  St.  Paul,  (I  tim.  i.  17:)  "Now  unto 
the  King  eternal,  immortal,  invisible,  the  only  wise 
God,  be  honour  and  glory  for  ever  and  ever.  Amen." 
And  reason  tells  us,  that  he  must  be  eternal,  inas- 
much as  he  is  the  first  cause,  which  could  not  pos- 
sibly be  produced,  either  from  any  other  cause,  or 
from  nothing.  Now  that,  which  is  not  produced 
by  any  other  cause,  exists  of  itself :  and  that,  which 
exists  of  itself,  must  always  exist. 

That  God  is  "  without  body  "  appears  from  John 
iv.  24:  "God  is  a  spirit."  I  add,  that  a  spiritual 
substance  excels  a  bodily  one :  and  therefore,  if 
God  were  a  bodily  substance,  angels  and  the  souls 
of  men  would  excel  him.  Besides,  all  matter  is  of 
itself  inactive,  and  void  of  motion,  unless  it  be 
moved  by  something  else:  but  everything  receires 
motion  directly  or  indirectly  from  God,  who  is  the 
first  mover  of  all  things. 

That  God  is  "  without  parts,"  or,  according  to 
the  Latin  Articles,  impartibilis,"  that  is  "  incapable 
of  being  divided  into  parts,"  follows  from  his  being 
immaterial  and  spiritual.  If  he  were  a  material 
and  bodily  substance,  then,  as  he  is  infinite,  he 
would  fill  all  places  in  such  a  manner,  that  there 
would  be  no  room  for  any  other  bodily  substance. 

That  he  is  "  without  passions,"  or,  according  to 
the  Latin  Articles,  "  impassibilis,"  that  is,  "  inca- 
pable of  suffering,"  maybe  argued  from  Ps.  cii.  26, 
27.  "They  shall  perish,  but  thou  shalt  endure: 
yea,  all  of  them  shall  wax  old  as  a  garment :  as  a 
vesture  shalt  thou  change  them,  and  they  shall  be 
changed.  But  thou  art  the  same,  and  thy  years 
shall  have  no  end."  For  the  word  "  passion  "  in 
strictness  of  speech  signifies  suffering :  and  in 
this  place  it  signifies  God's  reception  of  some 
impulse  stronger  than  himself,  and  which  he  can- 
not resist ;  as  when  a  man  is  affected  with  joy, 
grief,  anger,  &c.     But  inasmuch  as  all  things  are 


694 


ARTICLES  OF  RELIGION. 


sons,  of  one  substance,  power,  and  eternity  ; 
(4 )  the  Father,  the  Son,  and  the  Holy- 
Ghost. 

of  so  frail  a  nature  in  comparison  with  God,  no  ob- 
jects can  have  force  enough  to  influence  him 
against  his  will. 

The  Scriptures  indeed  seem  to  attribute  mem- 
bers to  God,  such  as  eyes  and  hands  ;  as  also  pas- 
sions, such  as  love,  anger,  hatred,  &c ;  of  all  of 
which,  since  he  is  the  most  simple  essence,  and  is 
also  immutable,  and  always  infinitely  happy,  he  is 
utterly  incapable :  and  therefore  those  things  are 
spoken  by  way  of  accommodation  to  the  weak- 
ness of  men,  and  not  as  suitable  to  the  perfections 
of  God. 

God's  "  infinite  power"  is  declared,  (Matt.  xix. 
26,)  '•  With  God  all  things  are  possible." 

His  "  infinite  wisdom  "  appears  from  Ps.  cxlvii. 
5.  "  Great  is  our  Lord  and  of  great  power :  his  un- 
derstanding is  infinite  :"  and  from  the  admirable 
order  and  use  of  things  :  and  finally,  from  the  va- 
rious effects  of  divine  Providence, 

The  "infinite  goodness"  of  God  may  be  proved 
from  Luke  xviii.  19.  "  None  is  good  save  one, 
that  is  God  ;"  by  which  is  meant  absolutely  and 
infinitely  good.  For  in  a  limited  sense  some  men 
have  been  declared  good  :  such  as  Joseph,  the  sup- 
posed father  of  our  blessed  Saviour;  and  the  apos- 
tle Barnabas  ;  and  others.  The  goodness  of  God 
appears  likewise  from  the  creation  and  preserva- 
tion of  all  things  ;  but,  above  all,  from  the  redemp- 
tion of  the  world  by  our  Lord  Jesus  Christ. 

That  God  is  "  the  Maker  of  all  things,  visible 
and  invisible,"  is  asserted  Col.  i.  16.  "  For  by  him 
were  all  things  created  that  are  in  heaven  and  that 
are  in  earth,  visible  and  invisible  ;  whether  they  be 
thrones,  or  dominions,  principalities,  or  powers :  all 
things  were  created  by  him  and  for  him."  More- 
over, that  the  world  is  not  eternal  is  manifest,  from 
the  arts,  which  in  these  later  ages  of  it  have  been 
invented  ;  from  the  countries,  which  of  late  have 
been  discovered,  and  which  were  till  then  uncul- 
tivated ;  and  from  all  the  histories  of  it,  the  most 
ancient  of  which  do  not  reach  many  ages  back. 
It  was  therefore  made.  But  that  it  was  made  by 
chance,  considering  the  exact  order,  harmonv,  and 
beauty  of  it,  is  absurd  and  impossible.  It  had  there- 
fore a  Maker.     And  who  could  that  be  liut  God  ? 

That  God  is  also  "the  Preserver  of  all  things," 
is  asserted  Col.  i.  17:  "  And  he  is  before  all  things, 
and  by  him  all  things  consist."  Besides,  inas- 
much as  nothing  exists  necessarily  and  of  itself, 
but  God  ;  it  follows  that  all  things  must  and  do  de- 
pend on  him.     Archdeacon  Welchman,  Veneer. 

(4.)  Though,  as  we  have  proved  before,  there 
IS  but  one  God,  yet  there  are  three  Persons  in  the 
Godhead,  as  appears  from  Matt,  xxviii.  19;  2  Cor. 


Art.  II.     Of  the    Word,  or  Son  of  God, 
which  was  tnade  very  man.  (5.) 
THE  Son,  which  is  the  Word  of  the  Fa  ,        f 

xiii.  14  ;  1  John  v.  7.  And  that  these  three  Per- 
sons are  of  one  substance,  power,  and  eternity,  i? 
evident,  because  such  attributes  and  divine  hon 
ours  are  ascribed  to  them  in  Scripture,  as  be 
long  not,  and  cannot  be  ascribed,  to  any  other 
being  besides  God. 

Archdeacon  Welchman,  Veneer. 

(5.)  The  Son,  or  the  second  Person  in  the 
ever-blessed  Trinity,  is  called  the  Word.  John  i. 
1,  '•  In  the  beginning  was  the  Word,  and  ihe 
Word  was  with  God,  and  the  Word  was  God." 
He  was  "  begotten  "  indeed,  or  else  he  would  not 
be  a  Son  :  but  "from  everlasting,"  or  else  he  would 
not  be  God :  and  when  we  say,  that  he  is  ''the  very 
and  eternal  God,  of  one  substance  with  the  Fa- 
ther," that  is,  of  one  and  the  same  Godhead  with 
the  Father,  we  mean  that  he  is  so  strictly  and  pro- 
perly speaking,  and  not  in  a  metaphorical  or  bor- 
rowed sense :  but,  as  the  apostle'  says,  "  Christ 
who  is  over  all,  God  blessed  for  ever,  Amen." 
Rom.  ix  5.  Thus  much  is  asserted  in  several 
places  of  Scripture  :  namely,  Heb.  i.  5,  6.  8.  10, 
11  ;  Rev.  xxii.  13  ;  Is.  xliv.  6. 

Thai  "  the  Son  of  God  took  man's  nature  in  the 
womb  of  the  blessed  Virgin,''  appears  from  Luke 
i.  31  ;  "  And  behold,  thou  shall  conceive  in  thy 
womb,  and  bring  forth  a  Son,  and  shall  call  his 
name  Jesus;"  and  from  Gal.  iv.  4;  "But  when 
the  fullness  of  time  was  come,  God  sent  forth  his 
Son,  made  of  a  woman,  made  under  the  law." 
For  since  it  pleased  God  to  promise,  (Gen.  iii. 
15,)  that  "  the  seed  of  the  woman  should  bruise 
the  serpent's  head ;"  it  was  necessary  that  he 
should  be  born  of  a  virgin,  that  so  he  might  not  be 
the  seed  of  man,  as  all  other  men  are. 

As  these  "two  natures,"  the  divine  and  human, 
were  thus  united,  so  were  they  not  confounded: 
but,  as  the  Article  asserts,  "  two  whole  and  perfect 
natures,  the  Godhead  and  Manhood,  were  joined 
together  in  one  Person  ;"  see  Rev.  i,  5,  6.  17,  18 : 
of  whom  many  things  are  spoken,  which  are  pro- 
per to  one  of  the  natures  only.  Thus  "  God  "  is 
said  to  have  shed  "  his  blood,"  (Acts  xx.  28)  :  and 
the  "man  "  Ciirist  Jesus  is  proposed  as  an  object 
of  "worship"  to  the  "angels."  Heb.  i.  6.  This 
manner  of  expression  is  called  a  communion  of 
idioms.  And  the  conjunction  of  the  two  natures 
is  termed  The  Hypostatick  Union. 

Archdeacon  Welchman. 

(6.)  If  the  Son  or  Word  is  truly  God,  he  must 
be  from  all  eternity,  and  must  also  be  of  the  same 
substance  with  the  Father,  otherwise  he  could  not 
be  God  :  since  a  God,  of  another  substance  or  of 
another  duration  is  a  contradiction.  Bp.  Burnet.  '    I 


ARTICLES  OF  RELIGION. 


695 


ther,  begotten  from  everlastino^  of  the  Fa- 
ther, the  very  and  eternal  God,  of  one  sub- 
stance with  the  Father,  (6.)  took  man's  na- 
ture (7.)  in  the  womb  of  the  blessed  virgin, 
of  her  substance  :  so  that  two  whole  and  per- 
fect natures,  that  is  to  say,  the  Godhead  and 
manhood,  were  joined  together  in  one  per- 
son, (8.)  never  to  be  divided,  whereof  is  one 
Christ,  very  God,  and  very  man  ;  who  truly 
suffered,  (9.)  was  crucified,  dead,  and  buried, 
to  reconcile  his  Father  to  us,  (10.)  and  to  be 

(7.)  There  cannot  be  clearer  proof  of  any  mat- 
ter of  fact,  than  that  our  Saviour  took  upon  him 
human  nature,  and  was  truly  man.  The  prophe- 
cies, which  foretel  the  Messiah,  do  declare  like- 
wise that  he  was  to  be  man.  It  was  predicted  as 
early  as  the  fall  of  mankind,  that  "  the  seed  of  the 
woman  should  bruise  the  serpent's  head."  Gen. 
iii.  15.  And  in  another  prediction  of  the  Messiah 
is  foretold,  that  "  a  Virgin  shall  conceive  and  bear 
a  Son."  Is.  vii.  14.  The  angel,  who  notified  his 
conception  to  the  blessed  Virgin,  said,  "  She 
should  conceive  in  her  womb,  and  bring  forth  a 
Son."  Luke  i.  31.  He  was  subject  to  all  the  pro- 
perties and  accidents,  to  which  human  nature  is 
liable;  "ne  grew,"  (Luke  ii.  40  ;)  and  "increased 
in  wisdom  and  stature,"  (ver.  52 ;)  was  "  hungry," 
(Matt.  iv.  2.)  and  "thirsty,"  (John  xix.  28;)  he 
"wept"  over  Jerusalem,  (Luke  xix.  41;)  he 
"  slept,"  (Mark  iv.  38  ;)  and  "  died."  Matt,  xxvii. 
50.  Dr.  Nicholls. 

(8.)  The  design  of  the  definition  that  was  made 
bv  the  Church,  concerning  Christ's  having  "one 
person,"  was  chiefly  to  distinguish  the  nature  of 
the  indwelling  of  the  Godhead  in  him,  from  all 
prophetical  inspirations.  The  doctrine  here  assert- 
ed is  plain  in  the  Scriptures,  that,  though  the  hu- 
man nature  in  Christ  acted  still  according  to  its 
proper  character,  and  had  a  peculiar  will ;  yet  there 
was  such  a  constant  presence,  indwelling,  and  ac- 
tuation on  it  from  the  eternal  Word,  as  did  con- 
stitute both  human  and  divine  nature  "  one  Per- 
son." As  these  are  thus  so  entirely  united,  so 
they  are  never  to  be  separated.  Christ  is  now  ex- 
alted to  the  highest  degree  of  glory  and  honour: 
and  the  characters  of  "  blessing,  honour,  and  glo- 
ry," are  represented  in  St.  John's  visions,  as  offer- 
ed "  to  the  Lamb  for  ever  and  ever."  Rev.  v.  13. 

Bp.  Burnet. 

(9.)  That  the  Messiah  was  to  suffer  was  fore- 
told in  a  variety  of  passages  in  the  Old  Testament. 
"It  was  written  of  the  Son  of  mnn,  that  lie  must 
suffer  many  things,"  (Mark  ix.  12:)  and  "the 
spirit  of  God,  which  was  in  the  prophets,  testified 
beforehand  the  sufferings  of  Christ."  1  Pet.  i.  II. 
He  was  to  be  a  man  of  sorrow,  and  acquainted 
with  grief;  oppressed  and  afflicted  ;  wounded  and 


a  sacrifice,  not  only  for  original  guilt,  (IL) 
but  also  for  actual  sins  of  men. 

Aht.  III.   Of  the  going  down  of  Christ  into 
Hell  (12.) 
AS  Christ  died  for  us,  and   was  buried  ; 
so  also  is  it  to  be  believed,  that  he  went  down 
into  hell. 

Art.  IV.     Of  the  Resurrection  of  Christ. 
(13.) 
CHRIST  did  truly  rise  again  (14.)  from 

bruised;  brought  to  the  slaughter,  and  cut  oS"  out 
of  the  land  of  the  living."  Is.  liii.  The  sufi'ering 
of  Christ  was  also  typified  in  the  sacrifices  of  the 
law,  and  particularly  in  the  passover.  Our  Saviour 
himself  forewarned  his  disciples  of  his  passion ; 
and  St.  Paul  preached  to  the  Thessalonians,  that 
"  the  Christ  must  needs  have  suffered."  Acts 
xvii.  3.  If  hunger  and  thirst,  if  revilings  and  con- 
tempt, if  sorrow  and  agonies,  if  stripes  and  buffet- 
ings,  if  condemnation  and  crucifixion,  be  suffer- 
ings ;  Jesus  suffered  :  if  the  infirmities  of  our  na- 
ture, if  the  weight  of  our  sins,  if  the  malice  of  man, 
if  the  machinations  of  Satan,  if  the  hand  of  God, 
couM  make  him  suffer ;  our  Saviour  suffered  :  if 
the  annals  of  times,  if  the  writings  of  his  apostles, 
if  the  death  of  his  martyrs,  if  the  confession  of  the 
Gentiles,  if  the  scoffs  of  the  Jews,  be  testimonies ; 
Jesus  suffered  :  "  and  therefore  those  things,  which 
God  before  had  shewed  by  the  mouth  of  aU  his 
prophets,  that  Christ  should  suff"er,  he  hath  fufill- 
ed."  Acts  iii.  IS.     Bp.  Tomline,  Bp.  Pearson. 

(10.)  Or,  according  to  the  Scripture's  usual  man- 
ner of  speaking,  to  reconcile  us  to  his  Father. 
Whether  this  be  expressed  after  the  one  way  or 
the  other,  it  comes  to  the  same  thing.  This  is 
certain,  that  Christ  by  his  death  has  procured  for 
us  the  divine  favour.  For  he,  lest  mankind, 
who  upon  account  of  their  sins  were  obnox- 
ious to  the  divine  justice,  should  utterly  perish, 
offered  himself  as  an  expiatory  sacrifice  to  God  • 
whence  he  is  said,  to  "  give  his  life  a  ransom  for 
many,"  (Matt.  xx.  28 ;  and  1  Tim.  ii.  6,)  it  is  said, 
that  "he  gave  himself  a  ransom  for  all."  See  also 
Eph.  ii.  16,  17,  18.  "  That  he  might  reconcile 
both,"  namely,  Jews  and  Gentiles,  "  unto  God  in 
one  body  by  the  cross,  having  slain  the  enmity 
thereby  :  he  came,  and  preached  peace  to  you 
which  were  afar  off,  and  to  them  that  were  nigh. 
For  through  him  we  have  an  access  by  one  Spirit 
unto  the  Father."        Archdeacon  Welchman. 

(11.)  By  "original  guilt"  is  meant  that  guilt, 
wliich  was  incurred  by  the  disobedience  of  Adam, 
and  transmitted  to  his  posterity  :  and  by  '•  actual 
sins  of  men"  are  meant  those  sins  which  indivi- 
duals actually  commit,  for  "  there  is  no  man  that 
sinneth  not."     1  Kings  viii.  46.      Bp.  Tomline. 


696 


ARTICLES  OF  RELIGION. 


death,  and  took  ao^ain  his  body,  with  flesh, 
bones,  and  all  things  appertaininij  to  the 
perfection  of  man's  nature,  wherewith  he  as- 
cended into  heaven,  and  there  sitteth,  until 
he  return  to  judge  all  uien  at  the  last  day. 

Art.  V.     Of  the  Holy  Ghost.  (15.) 
THE  Holy  Ghost,  proceeding  from  the 
Father  and  the  Son,  is  of  one  substance, 

It  should  however  be  remembered  here,  that  this 
reconciliation,  which  is  made  by  the  death  of 
Christ  between  God  and  man,  is  not  absolute  and 
■without  conditions.  He  has  established  the  cove- 
nant, and  has  performed  all  that  was  incumbent  on 
him,  as  both  the  priest  and  the  sacrifice,  to  do  and 
to  suffer :  and  he  offers  this  to  the  world,  that  it 
may  be  closed  with  by  them  on  the  terms,  on 
which  it  is  proposed :  and,  if  they  do  not  accept 
of  it  upon  these  term?,  and  perform  what  is  en- 
joined them,  they  can  have  no  share  in  it. 

Bp.  Burnet. 
(12.)  Though  there  is  unquestionable  authority 
for  the  doctrine  of  this  Article,  Christ's  descent 
into  heli  or  hades  is  not  mentioned  in  the  abstracts 
of  Christian  faith  which  the  early  fathers  have  left: 
nor  is  it  in  any  of  those  numerous  creeds  which 
were  composed  bv  the  councils  of  the  fourth  cen- 
tury, except  that  which  was  agreed  to  at  Arimini 
in  the  year  359.  In  the  beginning  of  the  fifth 
century  the  Church  at  Aquileia  used  the  corres- 
ponding expression  in  Latin.  In  the  sixth  century 
the  Article  was  admitted  into  many  creeds,  and  it 
was  confirmed  by  the  fourth  council  of  Toledo  in 
633.  It  seems  probable,  that  the  doctrine  was  first 
introduced  into  creeds  for  the  purpose  of  declaring 
the  actual  separation  of  Christ's  soul  and  body,  in 
opposition  to  those  who  asserted  that  the  cruci- 
fixion produced  only  a  trance  or  deliquium,  and 
that  Christ  did  not  really  suffer  death. 

Bp.  Tomline. 
(13.)  There  are  four  branches  of  this  Article: 
the  first  is  concerning  the  truth  of  Christ's  resur- 
rection ;  the  second  concerning  the  completeness 
of  it;  the  third  concerning  his  ascension  and  con- 
tinuance in  heaven ;  and  the  fourth  is  concerning 
his  returning  to  judge  all  men  at  the  last  day. 
These  things  are  all  so  expressly  affirmed  in  the 
Bible,  and  that  in  so  particular  a  manner,  that,  if 
the  authority  of  that  book  be  once  proved,  little 
doubting  will  remain  concerning  them. 

Bp.  Burnet. 
(14.)  We  have  the  authority  of  St.  Peter  for  af- 
firming, that  the  resurrection  of  Christ  was  fore- 
told by  the  royal  Psalmist.  See  Acts  ii.  29.  .  And 
our  Saviour  himself  repeatedly  foretold  the  same, 
(Matt.  xvii.  23  ;  xx.  IS,  &c. :)  speaking  of  it  to  the 
Jews  as  a  clear  demonstration  which  would  be  af- 


majesty,  and  glory,  with  the  Father  and  the 
Son,  very  and  eternal  God. 

Art.  "VI.     Of  the  Sufficiency  of  the  Holy 
Scriptures  for  Salvation.  (16.) 

HOLY  Scripture  containeth  all  things 
necessary  to  salvation  :  so  that  whatsoever 
is  not  read  therein,  nor  may  be  proved  there- 
by, is  not  to  be  required  of  any  man,  that  it 

forded  of  his  divine  mission.  John  ii.  18 — 21.  It 
is  reasonable  to  expect,  that  the  evidence  of  the 
truth  of  this  great  event,  the  importance  of  which 
was  thus  solemnly  announced,  should  be  propor- 
tionably  strong  and  unequivocal :  and  upon  inquiry 
we  find  that  the  resurrection  of  Christ  is  su;"ported 
by  the  clearest  and  most  satisfactory  proofs.  The 
ascension  of  Christ  was  also  foretold  by  David, 
(Ps.  Ixviii.  18,  compare  Eph.  iv.  8,  9;)  and  by  our 
Saviour  himself.  John  xx.  17.  His  sitting  ai  the 
right  hand  of  God  is  foretold  in  the  Old  Testa- 
ment, as  well  as  asserted  in  the  New.  Psalm  ex.  1 ; 
Matt.  xxii.  42—44;  Heb.  i.  13;  Luke  xxii.  69. 

Bp.  Tomline. 

When  we  say  that  "  Christ  did  truly  rise  again 
from  death,"  we  mean  that  he  rose  again  with  that 
very  body  which  was  crucified  and  buried.  The 
doctrine  of  his  resurrection  in  general  appears  from 
Matt,  xxviii.  6  ;  "  He  is  not  here,  for  he  is  risen,  as 
he  said  :  Come,  see  the  place  where  the  Lord  lay." 
And  the  reasoning  of  our  blessed  Saviour  with  his 
disciples,  (Luke  xxiv.  39,)  "  Behold  my  hands 
and  my  feet,  that  it  is  I  myself;  handle  me,  and 
see,  for  spirit  hath  not  flesh  and  bones,  as  ye  see 
me  have;"  proves  that  when  our  Lord  rose  from 
the  dead  he  "took  again  his  body,  with  fle^h  and 
bones."  His  rising  with  "all  things  belonging  to 
the  perfection  of  human  nature"  appears  from  Acts 
X.  41,  where  St.  Peter  saith,  that  he  and  his  fel- 
low disciples  "  did  eat  and  drink  with  him  after  he 
rose  from  the  dead." 

As  we  believe  that  our  blessed  Lord  rose  from 
the  dead,  as  the  Article  asserts,  so  do  we  believe, 
that  he  ascende-d  in  like  manner  into  heaven  :  and 
by  this  we  mean,  that  he  ascended  into  the  highest 
heaven,  and  sitteth  at  the  right  hand  of  God  to 
make  intercession  for  us.  '*  So  then,  after  the  Lord 
had  spoken  unto  them,  he  was  received  up  into  hea- 
ven, and  sat  at  the  right  hand  of  God,"  saith  St. 
Mark  xvi.  19. 

Our  Lord's  remaining  in  heaven  till  the  day  of 
judgment  appears  from  Acts  iii.  20,  21.  "  And  he 
shall  send  Jesus  Christ,  which  before  was  preached 
unto  you  ;  whom  the  heavens  must  receive  until 
the  times  of  restitution  of  all  things,  which  God 
hath  spoken  by  the  mouths  of  all  his  holy  prophets, 
since  the  world  began."  And  from  Acts  x.  62, 
where  St.  Peter  says,  "  And  he  commanded  us  to 


ARTICLES  OF  RELIGION. 


697 


should  be  believed  as  an  article  of  faith, 
or  be  thought  requisite  or  necessary  to  sal- 
vation. In  the  name  of  the  Holy  Scripture 
we  do  understand  those  canonical  books 
(17.)  of  the  Old  and  New  Testament,  of 
whose  authority  was  never  any  doubt  in  the 
Church.  (18.) 

preach  unto  the  people,  and  to  testify,  that  it  is  he, 
which  was  ordained  of  God  to  be  the  Judge  of 
quick  and  dead."  The  time,  when  this  is  to  be, 
is  what  this  Article  and  all  Christians  call  "  the 
last  day :"  for  the  years  and  days,  which  this 
world  is  to  endure,  are  fixed  by  God,  though  nei- 
ther men  nor  angels  can  tell,  when  they  shall  re- 
ceive their  period  or  end.  When  this  time  is  past, 
our  Lord  shall  return  from  heaven  to  judge  both 
the  quick  and  the  dead,  and  shall  render  to  every 
man  according  to  his  works.  Veneer. 

(15.)  In  this  Article  there  are  two  propositions  : 
first,  that  the  Holy  Ghost  proceeds  both  from  the 
Father  and  the  Son ;  secondly,  that  he  is  of  one 
substance,  majesty,  and  glory  with  the  Father  and 
the  Son,  very  and  eternal  God.  The  first  of  these 
appears  partly  from  John  xv.  26  ;  "  But  when  the 
Comforter  is  come,  whom  I  will  send  unto  you 
from  the  Father,  even  the  Spirit  of  truth,  which 
proceedeth  from  the  Father,  he  shall  testify  of  me  :" 
and  partly  from  1  Pet.  i.  11;  "  Searching  what  or 
what  manner  of  time  the  Spirit  of  Christ,  which 
was  in  them,  did  signify,  when  it  testifieth  before- 
hand the  suflferings  of  Christ,  and  the  glory  which 
should  follow."  The  first  of  these  texts  proves  the 
first  branch  of  the  proposition  ;  the  second  makes 
good  the  latter. 

The  second  proposition  is  proved  from  Acts  v. 
3,  4  ;  "  But  Peter  said,  Ananias,  Avhy  hath  Satan 
filled  thine  heart  to  lie  unto  the  Holy  Ghost? 
Thou  hast  not  lied  unto  men,  but  unto  God." 

Veneer. 

(16.)  We  have  seen  that  the  five  first  Articles 
relate  to  the  foundation  of  all  religion,  the  existence 
of  a  God,  and  to  the  characteristic  doctrines  of  the 
Christian  religion,  concerning  the  Father,  the  Son, 
and  the  Holy  Ghost.  The  next  point  to  be  settled 
is  the  rule  of  our  faith  and  practice:  this  is  a  sub- 
ject, upon  which  there  is  a  material  difference 
between  the  Church  of  Rome  and  the  Church  of 
England  ;  and  to  liiat  difference  this  Article  is 
directed. 

The  divine  inspiration  of  the  holy  Scriptures, 
and  consequently  their  truth  and  obligation,  are  al- 
lowed both  by  papists  and  by  the  members  of  our 
Church  :  but  the  papists  assert,  that  the  books  of  the 
New  Testament  do  not  contain  the  whole  rule  of 
a  Christian's  faith  and  practice;  they  believe  that 
the  apostles  orally  delivered  many  doctrines  and 
precepts  of  the  highest  importance  to  our  eternal 
88 


II   Of  the  7m?nes  and  number  of  the   Ca- 
nonical Books. 

Genesis,  Exodus,  Leviticus,  Numeri. 
Deuteronom  urn,  Joshue,  Judores,  Ruth,  The 
First  Book  of  Samuel,  The  Second  Book  of 
Samuel,  The  First  Book  of  Kings,  The  Se- 

happiness,  which  are  not  contained  in  the  New 
Testament;  and  they  further  believe,  that  these 
doctrines  and  precepts  have  been  faithfully  trans- 
mitted to  the  present  times,  and  there  is  an  infalli- 
ble authority,  vested  by  Christ  in  his  Church,  to 
judge  of  their  correctness,  and  to  distinguish  those 
which  are  true  from  those  which  are  false.  On 
the  contrary  we  of  the  Church  of  England  afErra, 
that  the  Scriptures  contain  a  complete  rule  of  faith 
and  practice  ;  and  we  reject  every  doctrine  and 
precept,  as  essential  to  salvation,  or  to  be  obeyed 
as  divine,  which  is  not  supported  by  their  authori- 
ty. Bp.  Tomline. 

(17.)  By  a  canonical  book  of  Scripture  is  meant 
a  book,  which,  being  written  by  divine  inspiration, 
is  to  be  received  by  us  as  a  part  of  the  canon,  or 
rule,  of  Christian  faith  and  practice. 

Dr.  Bennet. 

The  Canon  of  the  New  Testament,  as  we  now 
have  it,  is  fully  proved  from  the  quotations  out  of 
the  books  of  the  New  Testament,  by  the  writers  of 
the  first  and  second  centuries,  such  as  Clemens, 
Ignatius,  Justin,  IrenEeus,  and  others.  Next  to 
those  authorities  we  appeal  to  the  catalogues  of  the 
books  of  the  New  Testament,  that  are  given  us  in 
the  third  and  fourth  centuries,  by  Origin,  a  man  of 
great  industry,  who  had  examined  the  state  of 
many  Churches;  by  St.  Atlianasius;  by  the  coun- 
cil of  Laodicea  and  Carthage;  and  after  these  we 
have  a  constant  succession  of  testimonies,  which 
deliver  these  as  the  canon  universally  received. 
Add  to  these  things,  first,  that  the  books  of  the 
New  Testament  were  read  in  all  their  churches, 
and  at  all  their  assemblies,  so  that  this  was  a  point 
in  which  it  was  not  easy  for  men  to  mistake. 
Secondly,  that  this  was  so  near  the  fountain,  that 
the  originals  themselves  of  the  apostles  were  no 
doubt  long  preserved.  Thirdly,  that  both  the  Jews, 
as  appears  from  Justin  Martyr,  and  the  Gentiles, 
as  appears  by  Celsus,  knew  that  these  were  the 
books,  in  which  the  faith  of  the  Christians  was 
contained.  Fourthly,  that  some  question  was 
made  touching  some  of  them,  because  there 
was  not  that  clear  or  general  knowledge  con- 
cerning them,  that  there  was  concerning  the 
others:  yet  upon  fuller  enquiry  all  acquiesced  in 
them.  Thus  the  canon  of  the  New  Testament 
is  fixed  upon  clear  and  sure  grounds. 

Bp.  Bdrnet. 

(18.)   Namely,   in    the    catholic    or    universal 


698 


ARTICLES  OF  RELIGION. 


cond  Book  of  Kin^s,  The  First  Book  of 
Chronicles,  The  iSecond  Book  of  Chroni- 
cles, The  First  Book  of  Esdras,  The  Second 
Book  of  Esdras,  (19.)  The  Book  of  Hester, 
Tiie  Book  of  Job,  The  Psahiis,  The  Pro- 
verbs, Ecclesiastes  or  Preacher,  Cantica  or 
Sontjs  of  Solomon,  Four  Prophets  ihe  great- 
er, Twelve  Prophets  the  less. 

And  the  other  books  (as  Hierome  saith) 
the  Church  doth  read  for  example  of  life 
and  instruction  of  manners;  (20.)  but  yet 
doth  it  not  apply  them  to  establish  any  doc- 
trine ;  (21.)  such  are  these  following  : 

The  Third  Book  of  Esdras,  The  Fourth 
Book  of  Esdras,  The  Book  of  Tobias,  The 
Book  of  Judith,  The  rest  of  the  Book  of 
Hester,  The  Book  of  Wisdom,  Jesus  the  Son 
of  Sirach,  Baruchthe  Prophet,  The  Song  of 
the  three  Children,  The  Story  of  Susanna, 

Church.  For  some  particular  Churches  did  for 
some  time  doubt  of  a  ^e\v  of  them:  namely,  the 
Epistle  to  the  Hebrews  ;  the  Epistles  of  St.  James 
and  St.  Jude;  the  second  and  third  Epistles  of  St. 
John;  and  the  Revelation. 

Archdeacon  iVelchraan. 

This  part  of  the  Article  was  manifestly  penned 
in  opposition  to  the  Papists,  particularly  with  re- 
spect to  their  then  late  determination  at  the  Coun- 
cil of  Trent,  which  received  into  the  canon  those 
books  which  we  reject  as  apocryphal. 

Dr.  Bennet. 

(19.)  In  this  enumeration  ot  the  books  of  the  Old 
Testament,  the  books  of  Ezra  and  Nehemiah  are 
called  the  first  and  second  books  of  Esdras,  Esdras 
being  the  Septuagint  translation  of  the  Hebrew 
word  Ezra.  Ezra  and  Nehemiah  were  formerly 
joined  in  one  book  ;  and,  when  tliey  were  separated, 
the  book  of  Nehemiah,  being  considered  as  a  con- 
tinuation of  the  Book  of  Ezra,  was  called  by  his 
name.  Bp.  Tomline. 

In  our  old  English  Bibles  Nehemiah  goes  under 
the  name  of  the  second  book  of  Esdras. 

Dr.  Bennet. 

(20.)  St.  Jerome  expressly  saith,  what  is  quoted 
from  him  of  his  Church  in  his  days.     His  words 
«re  these.     "  As  therefore  the  Church  readeth  in- 
deed the  books  of  Judith,  Tobit,  and  the  Macca- 
bees, but  doth  not  receive  them  among  the  canoni- 
cal Scriptures;  so  also  she  may  read  these  two 
books,"  speaking  of  Ecclesiasticus  and  the  Book  of 
Wisdom,  both  which  are  apocryphal,  "  for  the  edi- 
/y      fication  of  the  people,  not  to  confirm  the  authority 
I  /      of  the  Church  s  doctrines."  Pref  to  the  Proverbs, 
/       &c.  Dr.  Bennet. 

The  words  in  the  Article  are  repeated  by  St,  Je- 
rome in  several  of  his  prefaces.        Bp.  Burnet. 


Of  Bel  and  the  Dragon,  The  Prayer  of  Ma- 
nasses,  The  First  Book  of  Maccabees,  The 
Second  Book  of  Maccabees. 

All  the  books  of  the  New  Testament,  as 
they  are  commonly  received,  we  do  receive 
and  account  them  canonical.  ^.V' 

Art.  VIL     Of  the  Old  Testamp.nt.  (22.) 

THE  Old  Testament  is  not  contrary  to 
the  New  ;  (23.)  for  both  in  the  Old  and  New 
Testament  everlasting  life  is  offered  to  man- 
kind by  Christ,  who  is  the  only  mediator 
(24.)  between  God  and  man.  being  both  God 
and  man.  Wherefore  they  are  not  to  be 
heard,  which  feign,  (25.)  that  the  old  fathers 
did  look  only  for  transitory  promises.  Al- 
though the  law  given  from  God  by  Moses, 
(26.)  as  touching  ceremonies  and  rites,  do 
not  bind  Christian  men,  nor  the  civil  pre- 
cepts thereof  ought  of  necessity  to  he  receiv- 

(21.)  The  chief  reason,  tliat  presses  us  Chris- 
tians to  acknowledge  the  Old  Testament,  is  the 
testimony  that  Christ  and  his  apostles  gave  to  those 
books,  as  they  Avere  then  received  by  the  Jewish 
Church,  to  whom  "  were  committed  the  oracles  of 
God."  Now  it  is  not  so  much  as  pretended,  that 
ever  these  books  were  received  among  the  Jews, 
or  were  so  much  as  known  to  them.  None  of  the 
Avriters  of  the  New  Testament  cite  or  mention 
them;  neither  Philo  nor  Josephus  speaks  of  them. 
Josephus  on  the  contrary  says,  they  had  only  twen- 
ty-two books  that  deserved  belief;  but  that  those, 
which  were  written  after  the  time  of  Artaxerxes, 
were  not  of  equal  credit  with  the  rest:  and  that  in 
that  period  they  had  no  prophets  at  all.  The  Chris- 
tian Church  was  for  some  ages  an  utter  strangtr  to  ■ 
those  books.  Bp.  Burnet.        ^ 

(22.)  Thi?  Article  was  directed  against  the 
opinion  of  certain  persons,  who  thought  that  the 
Old  Testament,  after  the  promulgation  of  the  New, 
was  no  longer  of  any  use :  and  also  against  the 
Anabaptists  and  other  enthusiasts,  who,  mistaking 
some  expressions  in  the  Epistles  concerning  justi- 
fication by  Christ  without  the  works  of  the  law, 
maintained  that  Christians  were  under  no  obliga- 
lion  to  obey  the  moral  precepts  of  the  Mosaic  dis- 
pensation. Bp.  Tomline. 

(23.)  So  far  is  the  Old  Testament  from  being 
contrary  to  the  New,  that  they  confirm  one  another, 
and  convey  authority  to  each  other.  "  Think  not 
that  I  am  come  to  destroy  the  law  and  the  pro- 
phets," saiih  our  blessed  Saviour;  '•  I  am  not  come 
to  destroy,  iiut  to  fulfil."  Matt.  v.  17,  18.  It  is  said 
of  St.  Paul,  (Acts  xviii.  28.)  that  "he  mightily 
convinced  the  Jews,  and  that  publicly,  shewing  by 
the  Scriptures  that  Jesus  was  the  Christ."  And 
in  John  v.  39,  our   Saviour  says  to  the  Jews 


ARTICLES  OF  RELIGION. 


699 


ed  in  any  commonwealth  ;  yet,  notwith- 
standing, no  Christian  man  whatsoever  is 
free  from  the  obedience  of  the  command- 
ments which  are  called  moral. 

Art.  VIII.    Of  the  Creeds.  (27.) 

THE  Nicene  Creed,  and  that  which  is 
commonly  called  the  Apostles'  Creed,  ought 

"Search  the  Scriptures:  for  in  them  ye  think  ye 
have  eternal  life,  and  they  are  they  which  testify  of 
me."  And  again,  (ver.  46,)  "Had  ye  believed 
Moses,  ye  would  have  believed  me :  for  he  wrote 
of  me." 

As  there  is  such  an  agreement  between  the  Old 
and  New  Testament,  so  likewise  do  they  both  aim 
at  the  same  end,  that  is,  the  eternal  salvation  of 
mankind  by  Jesus  Christ.  Thus,  (Gen.  iii.  15,) 
God  saith  to  the  serpent,  "  I  will  put  enmity  be- 
tween thee  and  the  woman,  and  between  thy  seed 
and  her  seed :  it  shall  bruise  thy  head,  and  thou 
shah  bruise  his  heel."  This  is  a  promise  of  Christ 
to  restore  man  from  the  miserable  condition  to 
which  he  had  reduced  himself  by  his  disobedience, 
wliicli  is  recorded  in  this  chapter.  Veneer. 

(24.)  This  appears  from  1  Tim.  ii.  5.  "For 
there  is  one  God,  and  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus."  When  we  call 
him  a  Mediator,  we  call  him  so,  not  only  as  he  is 
our  Redeemer,  but  also  as  he  is  our  Intercessor. 
"For,  if  any  man  sin,  we  have  an  Advocate  with 
the  Father,  Jesus  Christ  the  righteous."  1  John  ii. 
1.  Archdeacon  Welchman. 

(25.)  That  the  old  fathers  looked  for  spiritual 
and  eternal  things,  sufficiently  appears  from  Heb. 
xi.  10.  14.  26.  35.  Abraham  "  looked  for  a  city, 
which  hath  foundations,  whose  builder  and  maker 
is  God."  "  They  who  say  such  things  declare 
plainly  that  they  seek  a  country."  "  Esteeming 
the  reproach  of  Christ  greater  riches  than  the  trea- 
sures in  Egypt :  for  he  (Moses)  had  respect  unto 
the  recompense  of  the  reward."  "  Others  were 
tortured,  not  accepting  deliverance,  that  they  might 
obtain  a  better  resurrection." 

Archdeacon  Welchman. 

There  are  various  passages  in  the  Psalms,  such 
as  Ps.  xvi.  11;  xvii.  14,  15;  xlix.  14,  15;  which 
very  clearly  set  forth  David's  belief,  both  of  future 
happiness,  and  of  the  resurrection  of  his  body.  To 
which  might  be  added  some  other  passages  in  the 
Psalms;  as  Ps.  Ixxxiv.  11;  Ixxxvii.  6;  xc.  17. 
xcvi.  13;  Ecclesiastes,  xi.  9;  xii.  14:  Isaiah,  xxv. 
8  ;  xxvi.  19  :  and  Daniel,  xii.  2  :  in  all  which  it  ap- 
pears, that  the  holy  men  in  that  dispensation  did 
understand,  that  under  those  promises  in  the  books 
of  Moses  that  seemed  literally  to  belong  to  the  land 
of  Canaan,  and  other  temporal  blessings,  there  was 
a  spiritual  meaning  hid,  which  it  seems  was  con- 


thoroughly  to  be  received  (28.)  and  behev- 
ed  :  for  they  may  be  proved  by  most  certain 
warrants  of  Holy  Scripture. 

Art.  IX.    Of  Original  or  Birth-Sin.  (29.) 

ORIGINAL  Sin  standeth  not  in  the  fol- 
lowing (30.)  of  Adam,  (as  the  Pelagians  do 
vainly  talk;)  but  it  is  the  fault  and  corrup- 

veyed  down  by  that  succession  of  prophtts,  that 
was  among  them,  as  the  mystical  sense  of  them. 

Bp.  Bdrnet. 

(26.)  In  the  remaining  part  of  this  Article,  the 
precepts  of  the  Old  Testament  are  divided  into 
those  which  do  not  oblige  Christians,  and  those 
which  do.  First,  It  is  said,  that  the  ceremonies 
and  riles  of  the  law  do  not  oblige  Christians  :  and 
that  the  ceremonies  of  the  Mosaical  law  were  to 
be  abolished,  is  foretold  by  God  himself,  (Jer.  xxxi. 
31,32;)  and  that  they  were  in  fact  abolished  by 
the  Christian  dispensation,  appears  from  Gal.  iii. 
25.  Secondly,  It  is  said  in  this  Article,  that  there 
is  no  necessity  for  receiving  the  civil  precepts  ot 
the  Mosaical  law  in  any  commonwealth  ;  nor  is  it 
so  much  as  hinted  at  in  any  part  of  Scripture,  that 
there  is  necessity  for  receiving  them.  On  the  con- 
trary St.  Paul  acknowledges  the  validity  of  the  Ro- 
man laws,  and  boldly  claims  the  benefit  of  them, 
(Acts  xxv.  10  :)  he  also  commands  the  Romans  to 
be  subject  to  their  governors,  (Rom  xiii;)  and  St. 
Peter  commands  Christians  in  general  to  obey  the 
government,  under  which  they  live.  1  Pet.  ii.  13. 
But,  thirdly,  though  the  ceremonial  and  civil  parts 
of  the  law  do  not  oblige  Christians,  yet  the  moral 
part  does:  for  so  exquisitely  fitted  to  the  nature  of 
man  are  the  precepts  of  the  moral  law,  that,  it 
they  were  dissolved,  the  misery  of  mankind  in  this 
world  would  be  beyond  expression  :  it  hath  there- 
fore pleased  our  blessed  Saviour  to  ratify  and  con- 
firm them  afresh,  (Matt.  v.  17 — 20;)  and  that  the 
moral  law  obligcth  Christians,  appears  likewise 
from  James  ii.  8 — 11. 

Archdeacon  Welchman,  Veneer. 

(27.)  By  the  word  "  Creed"  is  meant  the  sub- 
stance of  a  Christian's  belief  The  Latin  word  for 
it  is  "  Symbolum,"  which  also  signifies  a  watch 
word  or  signal  in  war.  For,  as  there  are  certain 
marks  of  distinction  used  in  war,  by  which  the  sol- 
diers of  one  side  are  distinguished  from  those  of  the 
other ;  so  by  these  Creeds  the  orthodox  or  sound 
Christians  of  the  catholic  or  universal  Church  are 
distinguished  from  infidels  and  heretics. 

Veneer,  Archdeacon  Welchman. 

(28.)  Great  respect  is  due  to  all  these  Creeds,  on 
account  of  their  antiquity  and  general  reception 
among  Christians:  but, as  they  do  not  come  imme- 
diately from  Christ  and  his  apostles,  they  have  no 
other  claim  to  our  assent,  than  as  they  agree  with 


700 


ARTICLES  OF  RELIGION. 


tion  of  the  nature  of  every  man,  (31.)  that 
naturally  is  engendered  of  the  offspring  (32.) 
of  Adiim,  whereby  man  is  very  far  gone 
from  orijjinal  righteousness,  (33.)  and  is  of 

the  New  Testament :  and  upon  this  ground  our 
Church  declares,  that  "  they  ought  thoroughly  to 
be  received  and  believed,  for  they  may  be  proved 
by  most  certain  warrants  of  holy  Scripture." 

(29.)  The  rule  of  the  Christian  faith  being  es- 
lablislied  in  the  last  three  Articles,  our  Church  has 
thought  it  right  in  the  next  place  to  proceed  to 
those  points,  which  relate  to  Christians  as  indi- 
viduals, and  begins  with  "  original  or  birth-sin." 

Bp.  Tomline. 

(30.)  The  denomination  of  "  original  sin,"  to  de- 
note the  corruption  or  depravation  of  human  na- 
ture, derived  from  the  lapse  of  our  first  parents,  is 
not  of  very  early  use  in  the  Church.  St.  Austin  is 
esteemed  first  to  have  used  it.  But,  however,  the 
doctrine  is  as  early  as  Christianity  itself;  and  the 
writers  of  the  first  centuries  do  express  very  clearly 
the  thing  itself,  though  under  different  names.  For 
they  call  it  "the  old  guilt,"  '•  the  ancient  Avound," 
"  the  common  curse,"  "  the  old  sin,"  and  the  like. 
But  after  the  Pelagian  controversy  was  set  on  foot, 
the  divines  of  the  Church  generally  used  "  originate 
peccatum,"  to  signify  the  corruption  of  nature  and 
proneness  to  sin,  which  was  transmitted  down  from 
the  first  parents  to  their  posterity;  following  there- 
in St.  Austin,  who  thought  this  the  most  signifi- 
cant expression  to  denote  that  depravation  of  na- 
ture, which  the  Pelagians  denied. 

Now  that  there  is  such  an  original  warping  of 
our  nature,  which  renders  us  unapt  to  good,  and 
prone  to  sin  ;  and  for  that  reason  places  us,  in  our 
natural  state,  out  of  favour  with  God  ;  is  the  con- 
stant doctrine  of  the  holy  Scriptures. 

"  The  imagination  of  man's  heart  is  evil  from 
his  youth."  Gen.  viii.  21.  It  ib  with  relation  to  this 
general  corruption  of  nature,  which  accompanies 
us  from  our  birth,  that  Job  asks  the  question, 
"  Who  can  bring  a  clean  thing  out  of  an  unclean." 
Job.  xiv.  4.  To  the  same  purpose  the  Psalmist 
speaks,  "  Behold,  I  Avas  shapen  in  iniquity,  and  in 
sin  did  my  mother  conceive  me."  Ps.  li.  5.  Our 
Saviour  says,  "  That  which  is  born  of  the  flesh  is 
flesh."  John  iii.  6.  The  apostle  tells  us,  that  both 
Jews  and  Gentiles  were  equally  born  children  of 
wrath  :  "  were  by  nature  the  children  of  wrath 
even  as  others,"  (Eph.  ii.  3:)  "  Wherefore,  as  by 
one  man  sin  entered  into  the  world,  and  death 
by  sin  ;  and  so  death  passed  upon  all  men,  for 
that  all  have  sinned."     Rom.  v.  12. 

Dr.  Nicholl3. 

(31.)  Pelagius  lived  in  the  former  part  of  the 
fifth  century  :  he  was  a  native  of  Wales,  and  his 
real  name  was  Morgan,  which  in  the  Welch  lan- 


his  own  nature  inclined  to  evil,  so  that  the 
flesh  lusteth  always  contrary  to  the  Spirit ; 
and  therefore  in  every  person  (34.)  born  in- 
to this  world,  it  deserveth  God's  wrath  and 

guage  signifies  the  same,  as  Pelagius  in  Greek.  He 
travelled  into  Italy,  Africa,  and  Palestme.  He  de- 
nied original  sin  and  the  necessity  of  grace  ;  and 
asserted  that  men  might  arrive  at  a  state  of  impec- 
cability in  this  life.  These  errors  caused  so  much 
alarm  and  disturbance  in  the  Christian  world,  that 
no  less  than  thirty  Councils  are  said  to  have  been 
held  concerning  them,  between  the  years  412  and 
430.  His  principal  opponent  was  Augustine  ;  and 
occasionally  Jerome,  Fulgentius,  Prosper,  and  many 
others.  Bp.  Tomline. 

(32.)  Christ  is  exempted  from  this  guilt,  as 
being  supernaturally  engendered. 

Archdeacon  Welchman. 

(33.)  By  "'original  righteousness"  the  divines  of 
the  Church  understand  a  primitive  rectitude  of 
nature,  which  our  first  parents  were  formed  with, 
and  which,  if  they  had  not  sinned;  would  have 
been  transmitted  to  all  their  posterity. 

Dr.  Nicholls. 

(34.)  These  words  imply,  that  every  person, 
who  is  born  into  the  world,  exclusive  of  the  sins 
which  he  him-elf  commits,  or  even  if  he  does  not 
live  to  commit  sin,  is  on  account  of  the  disobe- 
dience and  guilt  of  Adam,  subject  to  the  wrath  and 
punishment  of  God  :  and  we  have  seen  the  same 
thing  intimated  in  the  second  Article,  where  it  is 
said,  that  Christ  suffered  "as  a  sacrifice  not  only 
for  original  guilty  but  also  for  the  actual  sins  of 
men."  This  is  the  doctrine  of  Augustine  and  his 
followers,  whose  opinions  upon  this  subject  are 
thus  stated  by  Bp.  Burnet:  '•  They  believe  that  a 
covenant  was  made  with  all  mankind  in  Adam  as 
their  first  parent:  that  he  was  a  person  constituted 
by  God  to  represent  them  all ;  and  that  the  cove- 
nant was  made  with  him,  so  that,  if  he  had  obey- 
ed, all  his  posterity  should  have  been  happy 
through  his  obedience:  but  by  his  disobedience 
they  were  all  to  be  esteemed,  to  have  sinned  in 
him,  his  act  being  imputed  and  transferrtd  to  them 
all." 

But  many  persons,  although  they  reject  the  Pe- 
lagian system,  do  not  accede  to  this  opinion  ol 
Augustine  concerning  original  guilt ;  as  thinking  it 
incompatible  wiih  the  justice  and  goodness  of  God, 
to  make  the  whole  race  of  men  liable  to  punish- 
ment for  the  sin  of  Adam,  in  which  they  had  no 
concern :  and  the  case,  which  appears  the  most  re- 
pugnant to  the  divine  attributes,  is  that  of  infants 
and  idiots,  who,  being  incapable  of  sinning,  ought 
not  to  be  subject  to  punishment.  These  men  ad- 
mit, that  a  mortal  and  corrupt  nature  is  derived 
from  Adam  to  all  his  descendants  ;   and  that  this 


ARTICLES  OF  RELIGION. 


701 


damnation.  And  this  infection  of  nature 
h^  doth  remain,  (35.)  yea,  in  them  that  are  re- 
f\Ji^  generated  ;  whereby  the  lust  of  Jlesh,  (36.) 
called  in  Greek,  'pQ6vrjua  auoxd;,  which  some 
do  expound  the  Wisdom,  some  Sensuality, 
some  the  Affection,  some  the  Desire  of  the 
Flesh,  is  not  subject  to  the  law  of  God.  And 

corruption  is  so  strong,  that  no  man  ever  lived  to  the 
age  of  maturity  without  sin  ;  and  consequently  that 
every  such  person  is  liable  to  divine  punishment,  for 
thesins  which  he  has  himself  actuallycommitted,  but 
not  for  Adam's  sin.  They  therefore  think,  that  in- 
fants and  idiots  die,  because  of  Adam's  sin  ;  but  that 
no  fartherpunishment  awaits  them.  Our  being  thus 
adjudged  to  death,  and  to  all  the  miseries  that  ac- 
company mortality,  they  think  may  be  well  called 
"  God's  wrath  and  damnation,"  as  temporal  judg- 
ments are  often  so  denominated  in  Scripture.  In 
this  sense  they  understand  the  words  of  the  Arti- 
cle: and  Bp.  Burnet  seems  to  think  it  possible,  that 
the  framers  of  it,  although  their  own  opinion  coincided 
with  that  of  Augustine,  from  a  spirit  of  moderation 
designedly  used  such  expressions,  as  would  admit 
of  another  interpretation. 

It  must  be  acknowledged,  that  original  guilt,  con- 
sidered in  this  pomt  of  view,  is  a  difficult  and  ab- 
struse subject:  and,  as  the  Scriptures  do  not  in- 
form us  what  were  the  full  and  precise  effects  of 
Adam's  disobedience  upon  his  posterity,  it  is  per- 
haps scarcely  to  he  expected  there  should  be  an 
uniformity  of  opinion  among  divines  upon  that 
point.  We  may  observe,  however,  that  the  differ- 
ence between  those,  who  confine  original  guilt  to  a 
mere  liability  to  death  and  sin,  and  those,  who  ex- 
tend it  to  a  liability  to  punishment  also,  is  not  very 
material ;  since  both  sides  admit  that  Christ  died 
as  a  propitiation  for  all  the  sins  of  the  whole  world, 
whatever  were  the  nature  and  character  of  those 
sins.  In  either  case,  the  efifects  of  Christ's  disobe- 
dience are  commensurate  with  those  of  Adam's 
disobedience  :  and  upon  either  principle,  if  we  be- 
lieve the  Gospel  and  act  conformably  to  its  precepts, 
all  our  sins,  whether  original  in  Adam,  or  actual  in 
ourselves,  will  be  forgiven,  and  Ave  shall  be  eter- 
,y1  nally  happy  :  "As  by  the  offence  of  one  judgment 
came  upon  all  men  to  condemnation  ;  even  so  by  the 
righteousness  of  one  the  free  gift  came  upon  all 
men  unto  justification  of  life."  Rom.  v.  18. 

Bp.  Tomline. 

(35.)  Every  man  by  sad  experience,  as  well  as 
by  the  apostle's  assertion,  (Gal.  v.  17,)  knows  this 
to  be  too  plain  a  truth  to  admit  of  its  being  doubted. 
Archdeacon  Welchman. 

(36.)  The  consequence  of  the  infection  of  nature 
remaining  in  us  is,  that  the  lust  of  the  flesh  is  not 
subject  to  the  law  of  God.  "  The  carnal  mind," 
saith  St.  Paul,  "  is  enmity  against  God ;  for  it  is  not 


although  there  is  no  condemnation  for  them 
that  believe  and  are  baptized  ;  yet  the  Apos- 
tle doth  confess,  that  concupiscence  and 
just  hath  of  itself  the  nature  of  sin.  (37.) 

Art.  X.     Of  Free-  Will.  (38.) 
THE  condition  of  man  (39.)  after  the  fall 

subject  to  the  law  of  God,  neither  indeed  can  be." 
Rom.  viii.  7.  And  though  what  he  says  in  the 
first  verse  of  this  chapter  be  very  true,  that  "  tiiere 
is  no  condemnation  to  them  which  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the 
Spirit;"  yet  he  confesseth  in  the  seventh  verse  of 
the  foregoing  chapter,  that  concupiscence  and  lust 
hath  of  itself  the  nature  of  sin.  His  words  are, 
"  What  shall  we  say  then  ?  Is  the  law  sin?  God 
forbid.  Nay,  I  had  not  known  sin,  but  by  the 
law ;  for  I  had  not  know^n  lust,  except  the  law  had 
said,  "  Thou  shalt  not  covet."  The  same  appears 
from  some  of  those  other  texts,  made  use  of  to 
make  good  the  contents  of  this  Article  :  namely, 
that  "  concupiscence  and  lust  hath  of  itself  the 
nature  of  sin,"  that  is,  of  infirmity  :  for,  except 
that  it  have  the  consent  of  the  will  along  with  it, 
it  cannot  be  a  wilful  sin  ;  neither  will  it  be  imput- 
ed to  such  as  are  regenerated,  nor  bring  them  into 
condemnation.   Veneer,  Archdeacon  Welchman. 

(37.)  It  is  observable  here,  that  the  compilers  of 
our  Articles  do  not  say,  that  concupiscence  hath 
only  then  the  nature  of  sin,  when  it  is  ripened  into 
outward  act,  or  has  the  will  consenting  to  it ;  but 
that  it  has  the  nature  of  sin  of  itself,  antecedently 
to  the  compliance  of  the  will,  and  before  it  is  reduc- 
ed into  act.  Dr.  Nicholls. 

(38.)  The  same  moderation  is  observed  in  this 
Article,  as  in  the  former  :  for  all  disputes  concern- 
ing the  degree  of  that  feebleness  and  corruption, 
under  which  we  are  fallen  by  the  sin  of  Adam, 
are  avoided ;  and  only  the  necessity  of  a  prevent- 
ing and  co-operating  grace  is  asserted. 

Bp.  Burnet. 

(39.)  God  created  man  perfect  in  his  kind,  and 
with  a  will  which  was  free  to  choose  either  good 
or  evil.  But  he  fell  from  that  liberty,  when  he 
committed  that  sin  ;  he  broke  that  power  which  he 
had  of  election  or  choice ;  he  ceased  to  be  free  with 
relation  to  good,  and  became  the  servant  of  sin. 
Thence  proceeds  such  a  blindness  of  his  under- 
standing, §uch  a  perverseness  of  his  will,  and  such 
an  impetuousness  of  his  passions  and  appetites, 
that,  when  left  to  himself,  he  is  not  able  either  to 
discern  or  choose  those  things  which  are  truly  good 
but  is  hurried  into  the  choice  of  such  thin^^s  as  are 
contrary  thereto.  Thus  our  Saviour  says,  "  With- 
out me  ye  can  do  nothing,"  (John  xv.  5;)  and, 
"No  man  can  come  unto  rac,  except  the  Father, 
which  hath  sent  me,  draw  him."  John  vi.  44.    And 


702 


ARTICLES  OF  RELIGION. 


o[  Adam  is  such,  that  he  cannot  turn  and 
prepare  himself,  (40.)  by  his  own  natural 
strength  and  orood  works,  (41.)  to  faith,  and 
callin-r  upon  God:  wherefore  we  have  no 
power  to  do  good  works,  pleasant  and  ac- 
ceptable to  God,  without  the  grace  of  God 
(42.)  by  Christ  (43.)  preventing  us,  (44.)  that 
we  may  have  a  good  will,  and  working 
with  us  when  we  liave  that  good  will. 

the  apostle  asserts,  that  "  they  that  are  in  the  flesh 
cannot  please  God,"  (Rom.  viii.  8:  and  1  Cor.  ii. 
14.)  "  The  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him ;  neither  >  can  he  know  them,  for  they  are 
spiritually  discerned  ;"  and,  (1  Cor.  xii.  3,)  "No 
man  can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost.  Hence  we  have  need  of  the  assist- 
ance of  the  Holy  Spirit,  to  enable  us  to  choose  and 
perform  whatever  is  good  :  which,  as  it  is  the  most 
excellent  gift  of  God,  and  as  it  is  freely  given,  is 
by  way  of  eminence  called  '-grace."  And  indeed 
it  seems  to  be  wanting  to  no  one,  who  is  not  want- 
ing to  himself.  Arckdeacon  IVelvhman. 

(40.)  These  words  are  added  in  opposition  to  the 
opinion  of  those,  who  denied  God's  "  preventing 
grace,"  though  they  owned  his  concurring  or  "as- 
sisting grace  :"  the  latter  being  denied  only  by  the 
Pelagians  ;  the  former  by  those,  who  were  called 
formerly  Semipelagians.  Dr.  Nicholls. 

(41.)   Works  done   before  the  grace  of    Christ 
may   have   some   specious    ai)pearance   of   good ; 
whence  they  are  called  "good,"  but  improperly: 
for  in  reality  they  are  not  good.     See  Art.  xiii. 
Archdeacon  Welchman. 

(42.)  For  neither  can  we  "  believe,"  unless  "  God 
open  our  hearts,"  (Acts  xvi.  13;)  neither  can  we 
"will"  or  "do,"  unless  he  "of  his  good  pleasure 
work  in  us"  for  those  ends.  Phil.  ii.  18.  God  is 
said  to  "  work  in  us  both  to  will  and  to  do :"  ihe 
one  seems  to  import  the  first  beginning,  and  the 
other  the  progress,  of  a  Christian  course  of  life. 
Archdeacon  Welchman,  Bp.  Burnet. 

(43.)  All  the  spiritual  benefit?,  which  God  ever 
conferred  upon  men,  he  conferred  "  by,"  and  for 
the  sake  of,  "Christ"  alone.  And  therefore  as 
many  as  under  the  first  covenant  pleased  God,  and 
that  some  of  them  did  please  him  appears  from 
Heb.  xi,  did  it  not  by  the  strength  of  their  own  free 
will,  but  by  the  assistance  of  God's  grace,  which 
was  then  also  conferred  through  Christ.  For  his 
merits  extended  to  all  ages  of  the  world  :  and  there- 
fore he  is  called  "  the  Lamb  slain  from  the  foun- 
dation of  the  world."     Rev.  xiii.  8. 

Archdeacon  Welchman. 

(44.)  That  is,  going  before,  or  preceding  our 
"  good  will."  T.  c.  B. 

This  assistance  of  divine  grace  is  not  inconsis- 


Art.XI.  Of  the  Justification  of  Man.  (45.) 
WE  are  accounted  righteous  before  (45.) 
God,  only  for  the  merit  of  our  Lord  and 
Saviour  Jesus  Christ,  by  faith ;  and  not  for 
our  own  works  or  deservings.  (47.)  Where- 
fore, that  we  are  justified  by  faith  (48.)  only, 
(49.)  is  a  most  wholesome  doctrine,  and 
very  full  of  comfort,  as  more  largely  is  ex- 
pressed in  the  Homily  of  Justification.  (50.) 

tent  with  the  free  agency  of  men  :  it  does  not 
place  them  under  an  irresistible  restraint,  or  com- 
pel them  to  act  contrary  to  their  will.  Our  own 
exertions  are  necessary  to  enable  us  to  "  work  out 
our  own  salvation,"  but  our  "  sufficiency  "  for  that 
purpose  is  from  God.  The  joint  agency  of  God 
and  man  in  the  work  of  human  salvation  is  point- 
ed out  in  the  following  passage  :  "  Let  us  work 
out  our  owa  salvation  with  fear  and  trembling  ;  for 
it  is  God  that  worketh  in  us  both  to  will  and  to  do, 
of  his  good  pleasure,"  (Phil.  ii.  12,  13  :)  and  there- 
fore we  may  assure  ourselves  that  free  will  and 
grace  are  not  incompatible,  though  the  mode  and 
degree  of  their  co-operation  be  utterly  inexpli- 
cable. 

The  doctrine  of  this  Article  has  been  the  sub- 
ject of  much  dispute  among  Christians:  some 
sects  contend  for  the  irresistible  impulses  of  grace  ; 
and  others  reject  the  idea  of  any  influence  of  the 
divine  Spirit  upon  the  human  mind.  The  follow 
ing  caution  on  the  subject  is  from  the  Necessary 
Doctrine  of  a  Christian  Man,  a  work  supposed  to 
have  been  written  by  Archbishop  Cranmer :  "  All 
men  are  to  be  admonished,  and  chiefly  preachers, 
that  in  this  high  matter  they  looking  on  both  sides 
so  temper  and  moderate  themselves,  that  they  nei- 
ther so  preach  the  grace  of  God  that  they  take 
away  thereby  free  will,  nor  on  the  other  side  so 
extol  free  will,  that  injury  be  done  to  the  grace  of 
God."  "  Thus,"  as  Dr.  Jorlin  observes,  "  do  the 
doctrine  of  divine  grace,  and  the  doctrine  of  free 
will  or  human  liberty,  unite  and  conspire  in  a 
friendly  manner  to  our  everlasting  good.  The 
first  is  adapted  to  excite  in  us  gratitude,  faith,  and 
humilitv  ;  The  second  to  awaken  oui  caution  and 
quicken  our  diligence."  Bp.  Tomline. 

(45.)  Justification  in  the  language  of  Scripture 
signifies  the  being  accounted  just  or  righteous  in 
the  sight  of  God ;  or  the  being  placed  in  a  state  ol 
salvation.  "When  God  justifies  a  man,"  says 
Mr.  Veneer,  "it  is  by  forgiving  him  his  trespasses, 
and  accepting,  esteeming,  and  rewarding  him  as  a 
righteous  person,  although  he  is  not  really  and 
strictly  such.  To  justify,  in  the  common  spiritual 
notion  of  it,  is  to  absolve  from  guilt,  to  discharge 
from  punishment."  Bp.  Tomline. 

(46.)  Since  the  very  best  works  of  even  the  best 
men  are  imperfect,  so  that  if  God  should  "  enter 


ARTICLES  OF  RELIGION. 


703 


Art.  XII.     Of  good  Works.  (51.) 

ALBEIT  that^ood  works,  which  are  the 
fruits  of  faith,  (52.)  and  follow  after  jiisti- 

into  judgment  with  his  servants,  no  man  living 
would  be  justified,"  (Ps.  cxliii.  2;)  it  follows,  that 
as  many,  as  are  justified,  are  justified  only  "for," 
or  because  of,  the  merits  of  Christ,  by  faith;  I 
mean,  a  lively  faith,  ''which  workeih  by  love." 
Gal.  V.  6.  So  St.  Paul  teaches  the  Romans,  (iii. 
24,  25,  26:)  "  Being  justified  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesu=,  whom  God 
hath  set  forth  to  be  a  propitiation  through  faith  in  his 
blood,  to  declare,  his  righteousness  for  the  remis- 
sion of  sins  that  are  past,  through  the  forbearance 
of  God:  to  declare,  I  say,  at  this  time  his  right- 
eousness, that  he  might  be  just,  and  the  justifier 
of  him  that  believeth  in  Jesus."  And  the  Ephe- 
sians,  (ii.  8,  9:)  "  By  grace  ye  are  saved  through 
faith:  and  that  not  of  yourselves,  it  is  the  gift  of 
God  :  not  of  works,  lest  any  man  should  boast." 
Archdeacon  Welchman. 

(47.)  Our  Church  here,  in  opposition  to.  the 
Church  of  Rome,  asserts,  that  we  are  justified  only 
for  the  merits  of  Christ,  and  not  for  our  own  Avorks 
or  deservings.  For  they  assert,  that  men's  in- 
herent righteousness  is  the,  meritorious  cause  of 
their  justification :  that  their  works  are  truly  meri- 
torious: or,  as  the  Council  of  Trent  expresses  it, 
they  do  "ad  vitam  aeternam  consequendam  vere 
promereri,"  "  are  truly  meritorious  in  obtaining 
eternal  life."  Dr.  Nicholl.s. 

(48.)  The  term  "faith"  in  the  new  Testament 
stands  generally  for  the  complex  of  Christianity, 
in  opposition  to  the  Law,. which  stands  as  general- 
ly for  the  complex  of  the  whole  Mosaical  dispen- 
sation. So  that  the  "faith  of  Christ"  is  equiva- 
lent to  this,  the  Gospel  of  Christ ;  because  Chris- 
tianity is  a  federal  religion,  founded,  on  God's 
part,  on  the  promises  that  he  has  made  to  us,  and 
on  the  rules  that  he  hath  set  us ;  and  on  our  part, 
on  our  believing  that  revelation,  our  trusting  to 
those  promises,  and  our  setting  ourselves  to  follow 
those  rules.  The  believing  of  this  revelation,  and 
that  great  article  of  it,  of  Christ's  being  the  Son  of 
God,  and  the  true  Messiah,  who  came  to  reveal 
hi.=!  Father's  will,  and  to  offer  himself  up  to  be 
the  sacrifice  of  this  new  covenant,  is  often  re- 
presented as  the  great  and  only  condition  of  the 
covenant  on  our  part:  but  still  this  "  faith"  must 
receive  the  whole  Gospel,  the  precepts  as  well  as 
the  promises  of  it ;  and  receive  Christ  as  the  Pro- 
phet to  teach,  and  a  King  to  rule,  as  well  as  a 
Priest  to  save  us.  Bp.  Burnet. 

At  the  same  time  it  should  be  noted,  that  we  are 
justified  by  faith,  not  because  of  faith:  for  there  is 
no  more  "  merit "  in  our  faith  than  in  our  works. 


fication,  cannot  put  away  our  sins,  (53.)  and 
endure  the  severity  of  God's  judgment ;  yet 
are  they  pleasing  and  acceptable  to  God  in 
Christ,  (54.)  and   do  spring  out  necessarily 

Faith  therefore  is  not  the  cause,  but  the  condition, 
of  our  justification,  which  is  solely  to  be  attributed 
to  the  bounty  of  God,  and  the  merits  of  Christ. 
Archdeacon  Welchman. 

(49.)  The  word  faith  in  this  article  is  used  in 
the  same  sense,  in  which  St.  Paul  uses  it.  The 
assertion  in  it,  that  "  we  are  justified  by  faith  on- 
ly," is  not  intended  to  signify  that  we  are  justified 
by  faith  without  moral  virtue  ;  but  that  faith,  or 
obedience  to  the  whole  religion  of  Christ,  including 
both  belief  and  practice,  is  the  only  appointed 
means  of  justification,  "our  own  works  or  deser- 
vings "  being  utterly  insufficient  for  that  purpose. 
This  is  pronounced  to  be  "a  wholesome  doctrine, 
and  very  full  of  comfort :"  and  so  it  surely  is ;  since 
it  secures  acceptance  to  our  sincere,  though  im- 
perfect, endeavotirs  after  righteousness,  and  places 
our  hope  of  everlasting  happiness  upon  the  infalli- 
ble promises  of  God,  and  the  all-sufficient  merits 
of  Christ.  Bp.  Tomline. 

(50.)  It  is  remarkable  that  there  is  no  Homily 
with  this  title.  The  Homily  entitled  "  Of  the 
Salvation  of  all  Mankind  "  is  generally  supposed  to 
be  here  meant;  though  some  learned  men  have 
thought,  that  the  four  Homilies  upon  "  human 
misery,  salvation,  faith,  and  good  works,"  were  all 
referred  to.  The  former  opinion  seems  to  be  the 
better  founded,  as  the  word  in  the  Article  is  "Ho- 
mily," and  not  "  Homilies  ;"  and  that  Homily  re- 
lates more  particularly  to  the  subject  of  this  Article. 

Bp.  Tomline. 

(51.)  This  Article  was  not  among  those  of  1552: 
it  was  added  in  1562,  in  opposition  to  the  opinions 
of  certain  sects,  called  Antinoraians,  Solifidians, 
and  Gospellers,  who  denied  the  necessity  of  good 
works.  There  might  also  have  been  a  general 
wish  in  the  compilers  of  these  Articles,  to  obviate 
any  mistake  which  might  arise  from  the  expres- 
sion in  the  preceding  Article,  in  which  it  is 
said,  that  "we  are  justified  by  faith  only." 

Bp.  Burnet. 

(52.)  By  such  works  are  m^ant  those  actions, 
which  proceed  from  the  principle  of  a  true  faith  in 
Christ,  and  are  performed  after  we  are  placed  in  a 
state  of  justification  by  being  admitted  to  partake 
of  the  privileges  and  promises  of  the  Gospel. 

Bp.  Tomline. 

(.53.)  In  opposition  to  the  Church  of  Rome, 
which  thinks,  that  a  work  cannot  be  called  good,  if 
it  is  not  entirely  good;  and  that  nothing  can 
please  God,  in  which  there  is  a  mixture  of  sm. 

Bp.  Burnet. 

(54.)  Though  good  works  are  not  meritorious 


704 


ARTICLES  OF  RELIGION. 


ofa  true  and  lively  faith  ;  (55.)  insomuch 
that  by  them  a  Hvely  faith  may  be  as  evi- 
dently known,  as  a  tree  discerned  by  the  fruit. 

Art.  XIII.     Of  Works  (56.)  before  Justi- 
fication. 

WORKS  done  before  the  grrace  of  Christ, 
and  the  inspiration  of  his  Spirit,  (57.)  are 
not  pleasant  to  God,  forasmuch  as  they 
spring  not  of  faith  in  Jesus  Christ ;  neither 

yet  that  they  are  pleasing  to  God,  and  accepted 
through  Christ,  appears  from  hence,  because  God 
hath  "  created  us  in  Christ  Jesus  unto  good  works," 
(Eph.  ii.  10  ;)  and  because  Christ  "  gave  himself 
for  us,  that  he  might  purify  unto  himself  a  peculiar 
people  zealous  of  good  works,"  (Tit.  ii.  14;)  who 
also  "  will  render  to  every  man  according  to  his 
deeds."  Rom.  ii.  6.  Our  works  indeed  are  imper- 
fect, so  that  they  "cannot  endure  the  severity  of 
God's  judgment,"  much  less  expiate  our  sins, 
since  they  themselves  rather  want  to  be  expiated 
by  the  merits  of  Christ.  But  for  his  sake  God 
deals  bouHtifully  with  us,  and  does  not  judge 
us  severely,  but  has  compassion  upon  our  weak- 
ness, and  ordains  infinite  rewards  for  those  who 
do  well,  though  imperfectly. 

Archdeacon  Welchman. 

That  "  good  works  are  pleasing  and  acceptable 
to  Go;l  in  Christ,"  is  also  evident  from  the  earnest 
exhortations,  in  almost  every  page  in  the  New 
Testament,  to  the  practice  of  the  moral  and  social 
duties,  and  from  the  frequent  and  positive  declara- 
tions of  Scripture  that  they  are  indispensably  ne- 
cessary to  salvation.  Bp.  Tomline. 

(55.)  A  true  faith  has  always  love  joined  to  it ; 
and  consequently  is  neither  inactive,  nor  unfruit- 
ful. And  further,  he,  who  truly  believes  the  Gos- 
pel, will  be  "  careful  to  maintain  good  works," 
which  he  who  neglects  to  do  has  only  a  dead 
faith,  or  even  none  at  all.  See  Gal.  v.  6  ;  Jam.  ii. 
18 ;  Matt.  vii.  16.  Archdeacon  Welchman. 

(56.)  This  Article  is  designed  partly  against  an 
error  of  the  Pelagians,  who  contended  that  the 
good  actions  of  the  heathen  were  acceptable  to 
God ;  and  to  other  of  the  Papists,  who  in  some 
measure  have  closed  with  them  in  their  fond  dis- 
tinction of  good  works  into  merits  ex  congruo  and 
ex  condigno.  Dr.  Nicholls. 

(57.)  That  works  may  be  perfectly  good,  they 
must  flow  from  a  good  principle,  namely,  faith: 
and  they  must  tend  to  a  good  end,  namely,  the 
glory  of  God:  and  they  must  be  in  no  respect  de- 
ficient. But  what  mortal  man,  either  before  or  af- 
ter the  grace  of  Christ,  hath  been  thus  happy  in 
doing  well?  And  therefore  the  works  of  unbe- 
lievers, how  specious  soever,  can  deserve  nothing, 
by  reason  of  their  imperfection ;  and  they  are  to 


do  they  make  men  meet  to  receive  grace, (58.) 
or  (as  tlie  School-authors  (59.)  say)  deserve 
grace  of  congruify  :  yea  rather,  for  tfiat  they 
are  not  done  as  God  hath  willed  (60.)  and 
commanded  them  to  be  done,  we  doubt  not 
but  they  have  the  nature  of  sin. 

Art.  XIV.      Of  Works  o/(61.)  JSuperero- 
gation. 

VOLUNTARY  works,  besides  over  and 

be  looked  upon  as  evil  rather  than  good,  on  ac- 
count of  their  defects.  See  Rom.  iii.  9,  10.  19,  20. 
22  ;  viii.  7,  8.  And  as  these  woiks  cannot  in  their 
own  nature  be  pleasing  to  God,  without  some- 
thing else  to  make  them  so;  so  we  are  expressly 
told,  (Heb.  xi.  6,)  that  "  without  faith  it  is  im- 
possible to  please  him." 

Archdeacon  Welchman,  Veneer. 

(58.)  For,  when  '•  the  love  of  God  our  Savioui 
toward  man  appeared,  not  by  works  of  righteous- 
ness which  we  have  done  but  according  to  his 
mercy,  he  saved  us,  by  the  washing  of  regeneration, 
and  renewing  of  the  Holy  Ghost."  Tit.  iii.  4,  5. 
For  the  clearing  of  this  point  it  is  necessary  to  ob- 
serve, that  some  of  the  Schoolmen  speak  ofa  two- 
fold merit,  a  merit  of  congruity,  and  a  merit  of  de- 
sert. The  latter  they  ascribe  to  works,  which  a 
man  does  by  the  assistance  of  grace,  and  to  which 
a  reward  is  in  justice  due.  The  former  they  as- 
cribe to  such  works  as  man  does  by  the  mere 
strength  of  free  will,  and  which  are  to  be  reward- 
ed only  out  of  liberality.  But  what  foundation  is 
there  for  such  a  merit  since  all  of  us  are  by  nature 
evil?  "Since  in  us  dwelleth  no  good  thing," 
(Rom.  vii.  18:)  "since,  they  that  are  in  the  flesh 
cannot  please  God,"  (vii.  8:)  and  finally,  since 
"  corrupt  trees  do  by  nature  bring  forth  evil  fruit." 
Matt.  vii.  17,  18.  Archdeacon  Welchman. 

(59.)  By  "  the  School-authors,"  or  School-men, 
are  meant  the  writers  of  scholastic  divinity : 
the  age  of  the  Church  and  form  of  theology,  suc- 
ceeding that  of  the  fathers,  being  called  "the 
Schools,"  because  this  mode  of  treating  religion 
arose  from  the  use  of  academical  disputations. 

Todd's  Johnson. 

(60.)  The  sentence  of  the  Article  is  made  good 
by  what  has  been  said  already  ;  as  likewise  by  the 
words  of  St.  Paul,  (Rom.  xiv.  23,)  "for  whatever 
is  not  of  faith,  is  sin."  Veneer. 

(61.)  The  works  here  mentioned  are  called  in 
the  Roman  Church  likewise  by  the  name  of  "  coun- 
sels" and  "evangelical perfections."  They  are  de- 
fined by  their  writers  to  be  "  good  works,  not  com- 
manded by  Christ,  but  recommended :"  rules, 
which  do  not  oblige  all  men  to  follow  them,  under 
the  pain  of  sin  :  but  yet  are  useful  to  carry  them  on 
to  a  sublimer  degree  of  perfection,  than  is  necessa- 


ARTICLES  OF  RELIGION. 


705 


above  God's  commandments,  which  they 
call  Works  of  Supererogation,  cannot  be 
taught  without  arrogancy  and  impiety.  (62.) 
For  by  them  men  do  declare,  That  they  do 
not  only  render  unto  God  as  much  as  they 
are  hound  to  do,  but  that  they  do  more  for 
his  sake  than  of  bounden  duty  is  required  : 
whereas  Christ  sailh  plainly,  When  ye  have 
done  all  that  is  commanded  to  you,  say. 
We  are  unproiiiable  servants. 

Art.  XV.     Of  Christ  alone  without  Sin. 
(63.) 

CHRIST,  in  the  truth  of  our  nature,  was 
made  like  unto  us  in  all  things,  sin  only 
except,  from  which  he  was  clearly  void, 
both  in  his  flesh  and  in  his  spirit.  He  came 
to  be  a  Lamb  without  spot,  who  by  sacri- 
fice of  himself  once  made,  should  take  away 
the  sins  of  the  world  ;  and  sin  (as  ^S*^.  John 
saith)  was  not  in  him.  But  all  we  the  rest 
(although  baptized  and  born  again  in  Christ) 
yet  offend  in  many  things  ;  and  if  we  say 
we  have  no  sin,  we  deceive  ourselves,  and 
the  truth  is  not  in  us. 

Art.  XVI.     Of  Sin  after  Baptism.  (64.) 

NOT  every  deadly  sin,  (65.)  willingly 
committed  after  baptism,  is  sin  against  the 

ry  in  order  to  their  salvation.  But  there  are  no 
such  counsels  of  perfection  in  the  Gospel :  all  the 
rules,  set  to  us  in  it,  are  in  the  style  and  form  of 
precepts :  and,  though  there  may  be  some  actions 
of  more  heroical  virtue,  and  more  sublime  piety, 
than  others,  to  which  all  men  are  not  obliged  by 
equal  and  general  rules  ;  yet  such  men,  to  tvhose 
circumstances  and  station  they  do  belong,  are 
strictly  obliged  by  them,  so  that  they  should  sin  if 
they  did  not  put  them  in  practice. 

Dr.  Nicholls,  Bp.  Burnet. 

(62.)  Our  Church  does  very  justly  tax  the 
Church  of  Rome  with  arrogance  and  impiety  for 
maintaining  this  doctrine.  For  what  can  be  more 
arrogant  and  impious,  than  for  sinful  man,  whose 
life,  when  it  is  best  spent,  is  full  of  failures  and  im- 
perfections, to  pretend  not  only  to  make  satisfaction 
to  God  for  his  own  sins,  but  to  satisfy  for  the  sins 
of  other  men  likewise  ?  Dr.  Nicholls. 

(63.)  This  Article  relates  to  the  former,  and  is 
put  here  as  another  foundation  against  all  works  of 
supererogation  ;  which  depending  upon  the  sup- 
posed perfection  of  the  saints,  this  latter  likewise  is 
here  opposed.  The  compilers  had  probably  in 
view  also  the  old  Pelagian  doctrine  of  the  impec- 
cability of  holy  men. 

Bp.  Burnet,  Dr.  Nicholls. 

It  consists  of  two  parts :  in  the  former  Christ's 

89 


Holy  Ghost,  and  unpardonable.  Where- 
fore the  grant  of  repentance  (66.)  is  not  to  be 
denied  to  such  as  fall  into  sin  after  baptism. 
After  we  have  received  the  Holy  Ghost, 
(67.)  we  may  depart  from  grace  given,  and 
fall  into  sin,  and  by  the  grace  of  God  (we 
may)  arise  again,  and  amend  our  lives. 
And  therefore  they  are  to  be  condemned, 
which  say,  they  can  no  more  sin  as  long  as 
they  live  here,  or  deny  the  place  of  forgive- 
ness to  such  as  truly  repent. 

Art.    XVII.      Of    Predestination    and 
Election.  (68.) 

PREDESTINATION  to  life  is  the  ever- 
lasting purpose  of  God,  (69.)  whereby  (70  ) 
(before  the  foundations  of  the  world  were 
laid)  he  hath  constantly  decreed,  by  his 
counsel,  secret  to  us,  to  deliver  from  curse 
and  damnation,  those  whom  he  hath  cho- 
sen in  Christ  out  of  mankind,  and  to  bring 
them  by  Christ  to  everlasting  salvation,  as 
vessels  made  to  honoilr.  Wherefore  they 
which  be  endued  with  so  excellent  a  bene- 
fit of  God,  be  called  according  to  God's  pur- 
pose by  his  Spirit  working  in  due  season  : 
they  through  grace  obey  the  calling  :  they 
be  justified  freely  :  they  be  made  sons  of  God 
by  adoption  :  they  be  made  like  the  image 

freedom  from  sin.  is  asserted  ;  and  in  the  latter  it 
is  declared  that  all  men  are  guilty  of  sin. 

Bp.  Tomline. 

(64.)  This  Article  is  levelled  against  the  doc- 
trine of  the  Novatians  of  old,  who  held  every  sin 
committed  after  baptism  to  be  unpardonable.  This 
doctrine  being  revived  by  some  of  the  Anabaptists 
or  other  enthusiasts,  which  sprang  up  at  the  begin- 
ning of  the  Reformation,  it  is  not  improbable  that 
the  compilers  of  the  Articles  had  an  eye  upon  their 
heterodoxy.  For  as  the  Papists  were  wont  mali- 
ciously to  impute  the  wild  doctrines  of  all  the  sev- 
eral sorts  of  enthusiasts  to  all  Protestants,  so  it  was 
thought  here  convenient  to  defend  our  Church 
against  the  imputation  of  any  such  opinion. 

Dr.  Nicholls. 

(65.)  By  "  deadly  sin"  in  this  Article  we  are 
not  to  understand  such  sins,  as  in  the  Church  of 
Rome  are  called  "  mortal,"  in  opposition  to  others 
that  are  "  venial :"  as  if  some  sins,  though  offen- 
ces against  God,  and  violations  of  his  law,  could  be 
of  their  own  nature  such  slight  things,  that  they 
deserved  only  temporal  punishment,  and  were  to 
be  expiated  by  some  piece  of  penance  or  devotion, 
or  the  communication  of  the  merits  of  others.  The 
Scripture  no  where  teaches  us  to  think  so  slightly 
of  the  majesty  of  God  or  of  his  law.  There  is  a 
"  lurse"  ;«pon  every  one  "  that  continueth  not  in 


706 


ARTICLES  OF  RELIGION. 


of  his  only  begotten  Son  Jesus  Ciirist :  they 
walk  reh^iously  in  good  works  ;  and  at 
length  by  God's  mercy  they  attain  to  ever- 
lasting felicity. 

As  the  godly  consideration  of  predestina- 
tion, (71.)  and  our  election  in  Christ,  is  full 

all  things  which  are  written  in  the  book  of  the  law 
to  do  them,"  (Gal.  iii.  10:)  and  the  same  curse 
must  have  been  on  us  all,  if  Christ  had  not  redeem- 
ed us  from  it ;  "  the  wages  of  sin  is  death."  And 
St.  Jaines  asserts,  that  there  is  such  a  complication 
of  all  the  precepts  of  the  law  of  God,  both  with  one 
another,  and  with  the  authority  of  the  Lawgiver, 
that  "  he  who  ofTends  in  one  point  is  guilty  of  all." 
Jam.  ii.  10,  11.  So  since  God  has  in  his  word  given 
us  such  dreadful  apprehensions  of  his  wrath,  and  of 
the  guilt  of  sin,  we  dare  not  soften  these  to  a  de- 
gree below  the  majesty  of  the  eternal  God,  and  the 
dignity  of  his  most  holy  laws.  But,  after  all,  we 
are  far  from  the  conceit  of  the  Stoics,  who  made 
all  sins  alike.  We  acknowledge  that  some  sins  of 
ignorance  and  infirmity  may  consist  with  a  state 
of  grace;  which  is  either  quite  destroyed,  or  at 
least  much  eclipsed  and  clouded  by  other  sins,  that 
are  more  heinous  in  their  nature,  and  more  delib- 
erately gone  about.  It  is  in  this  sense  that  the 
word  "  deadly  sin"  is  to  be  understood  in  the  Arti- 
cle ;  for  though  in  the  strictness  of  justice  every  sin 
is  "deadly,"  yet  in  the  dispensation  of  the  Gospel 
those  sins  only  are  "  deadly,"  that  do  deeply  wound 
the  conscience,  and  drive  away  grace. 

Bp.  Burnet. 
(66.)  It  follows  from  the  foregoing  case,  that 
"  the  grant  of  repentance  is  not  to  be  denied  to  such, 
as  fall  into  sin  after  baptism."  This  doctrine  is 
further  confirmed  by  what  St.  Paul  says,  (Gal.  vi. 
1,)  "  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye 
which  are  spiritual  restore  such  an  one  in  the  Spir- 
it of  meekness  ;  considering  thyself,  lest  thou  also 
be  tempted."  Veneer. 

(67.)  Although  the  Holy  Ghost  purifies  our 
minds,  and  assists  and  co-operates  with  us  in  the 
performance  of  our  duty  ;  yet  he  does  not  entirely 
lake  away  the  corruption  and  infirmity  of  our  na- 
ture, nor  does  he  destroy  our  free  agency  :  and  con- 
sequently, "  after  we  have  received  the  Holy 
Ghost,  we  may  depart  from  grace  given,  and  fall 
into  sin."  But  as  we  may  relapse  from  virtue  unto 
wickedness,  so  "  we  may  rise  again  and  amend 
outlives  ;"  we  may  return  to  a  sense  of  our  duty, 
and  again  yield  obedience  to  the  influence  of  God's 
Holy  Spirit:  "and  therefore  they  are  to  be  con- 
demned who  say,  they  can  no  more  sin  as  long  as 
they  live  here,  or  deny  the  place  of  forgiveness  to 
such  as  truly  repent."  Bp.  Tomline. 

(68.)  Predestination  is  with  reason  considered 
as  one  of  the  most  abstruse  doctrines  of  theology: 


of  sweet,  pleasant,  and  unspeakable  comfort 
to  godly  persons,  and  such  as  feel  in  them- 
selves the  working  of  the  Spirit  of  Christ, 
mortifying  the  works  of  the  flesh  and  their 
earthly  members,  and  drawing  up  their  mind 
to  high   and  heavenly  things,  as  well  be- 

and  it  nas,  in  different  ages  of  the  Christian 
Church,  been  the  fruitful  source  of  a  great  variet}  ■ 
of  controversies.  These  disputes  have  been  chief- 
ly upon  points  far  beyond  the  capacity  of  men,  and 
have  tended  but  little  to  promote  the  true  interests 
of  Christianity.  This  Article  is  drawn  up  with 
great  caution  and  judgment :  in  the  former  part  of 
it,  which  relates  to  the  meaning  of  the  terms  "  pre- 
destination and  election,"  the  word?  of  Scripture  are 
chiefly  used  ;  and  the  latter  part  is  obviously  design- 
ed to  guard  against  the  evils  and  mischiefs,  which 
might  arise  from  mistaken  ideas  upon  these  intri- 
cate subjects.  Bp.  Tomline. 

(69.)  God  is  represented  in  Scripture  as  having 
pre-ordained  the  redemption  of  mankind  through 
Christ  before  the  foundation  of  the  world.     This 
redemption  was  to  be  in  the  nature  of  a  covenant 
between  God  and  man  :  and  the  salvation  of  every 
individual  was  to  depend  upon  his  observance  of 
the  proposed  conditions.     Men,  in  consequence  of 
their  free  agency,  would  have  it  in  their  power  to 
accept  or  reject  this  offered  salvation  :  and  God.  by 
his  prescience,  foresaw  who  would  accept,  and  who 
would  reject  it.     Those,  who  he  foresaw  would  per- 
form the  conditions  of  the  Gospel  covenant,  may  be 
said  to  be  predestinated  to  life,  "for  whom  he  did 
foreknow,  he  also  did  predesiinate."  Rom.  viii.  30. 
This  appears  to  me  the  only  sense,  in  which  pre- 
destination is  reconcileablewith  the  attributes  off 
God,  and  the  free  agency  of  man :  and  in  this  sense 
it  is  "  the  everlasting  purpose  of  God,  Avherby  (be-:^ 
fore  the  foundations  of  the  world  were  laid)  he  hath 
constantly  decreed  by  his  counsel,  secret  to  us,  to 
deliver  from  curse  and  damnation  those  whom  he 
hath  chosen  in  Christ  out  of  mankind,  and  to  bring 
them  by  Christ  to  everlasting  salvation,  as  vessels 
made  to  honour :"  for  we  cannot  conceive  that  a 
Being  of  infinite  justice  and  mercy  would  arbitra- 
rily select  out  of  his  rational  creatures  a  determinate 
number,  on  whom  he  would  bestow  the  blessing  of 
eternal  happiness :  while  he  consigned  all  the  rest 
to  eternal  punishment,  as  maintained  by  those  who 
are  called  Supralapsarians;  or  passed  them  over  as 
unworthy  of  his  regard  and  attention,  according  to 
the  doctrine  of  those  who  are  called  Sublapsarians. 
Such  an  idea  of  election  ought  surely  to  be  reject- 
ed.    We  are  to  consider  men  as  "elect  accord- 
ing to  the  foreknowledge  of  God,"  (1  Pet.  i.  2;) 
that  is,  as  he  foresaw  that  they  Avould  be  obedient 
to  his  laws.  Bp.  Tomline. 

Some  would  have  it  thought  that  this  Article  as- 


ARTICLES  OF  RELIGION. 


707 


cause  it  doth  greatly  establisli  and  confirm 
their  faith  of  eternal  salvation,  to  be  enjoy- 
ed through  Christ,  as  because  it  doth  fer- 

serts  the  doctrine  of  absolute  predestination.  But 
it  will  appear  unreasonable  to  understand  it  in  that 
sense,  if  it  be  considered,  that  in  the  very  foregoing 
Article  it  is  expressly  declared,  that  "we  may  fall 
from  grace  given  ;"  whereas  they  who  are  for  the 
absolute  decree  must  of  consequence  assert,  that  a 
man  cannot  fall  from  grace:  for,  if  we  fall  from 
the  means,  we  may  also  fail  from  the  end  ;  and  if 
we  are  not  absolutely  predestinated  to  persevere  in 
grace,  we  cannot  be  absolutely  predestinated  to  sal- 
vation. And  indeed  the  Puritans,  in  the  beginning 
of  King  James  the  First's  reign,  were  sensible,  that 
this  doctrine  of  the  dffectibility  of  grace  was  incon- 
sistent with  their  opinion  of  absolute  predestina- 
tion: and  therefore  desired  that  these  words, 
"  though  not  finally,"  might  be  added  at  the  end  of 
the  aforesaid  clause  which  states  that  "we  may 
fall  from  grace  given ;"  but  the  king  and  the  bish- 
ops would  not  hearken  to  it.  It  is  likewise  to  be 
observed,  that  our  Church  does  in  her  Catechism 
assert,  that  "God  the  Son  redeemed  all  mankind:" 
which  can  never  be  reconciled  to  the  doctrine  of 
absolute  election  and  reprobation.  Veneer. 

(70.)  The  first  proposition  in  this  Article  is  our 
Church's  definition  of  what  she  means  by  "  predes- 
tination to  life."  She  says,  first,  it  is  "the  ever- 
lasting purpose  of  God."  Now  every  purpose  of 
God  is  everlasting  ;  because  God  from  all  eternity 
knew  all  contingent  events,  and  was  resolved  con- 
cerning them,  either  to  permit  or  prevent  them. 
Secondly,  by  this  purpose  he  "  constantly  decreed :" 
for  inconstancy  is  irapossil)le  in  God.  Thirdly,  he 
decreed  "  before  the  foundations  of  the  world  were 
laid."  Fourthly,  he  thus  decreed  to  "deliver 
those,  whom  he  bath  chosen  in  Christ  out  of  man- 
kind, from  curse  and  damnation,"  Now  that  some 
are  to  be  delivered  from  that  curse  and  damnation, 
into  wliich  original  sin  had  plunged  them,  the  whole 
tenor  of  the  Scripture  sh^ws.  And,  that  God  has 
in  Christ  chosen  some  out  of  mankind,  is  evident : 
because  those,  that  embrace  Christianity,  are  upon 
this  account  frequently  called  the  elect  or  chosen  : 
but  then  those,  who  embrace  Christianity,  are  not 
all  of  them  delivered  from  curse  and  damnation ; 
because  some  of  them  do  not  perform  the  condi- 
tions of  the  Gospel ;  and  consequently  though  tliey 
enjoy  the  first  or  temporal  election,  yet  they  do  not 
enjoy  the  second  or  eternal  one,  which  is  unattain- 
able without  perseverance  in  good  works.  Now  it 
is  this  second,  even  the  eternal  election,  which  the 
Church  speaks  of  in  this  place :  because  those,  who 
are  here  called  "  the  chosen  in  Christ,"  are  "  de- 
livered from  curse  and  damnation  ;"  whereas  such 
as  enjoy  the  temporal,  but  miss  of  the  eternal  elec- 


vently  kmdle  their  love  towards  God:  so, 
for  curious  and  carnal  persons,  lacking  the 
Spirit  of  Christ,  to  have  continually  before 

tion,  do  fall  into  that  curse  and  damnation,  from 
which  the  others  are  delivered.  Fifthly,  those  that 
are  chosen  in  Christ,  namely,  those  that  enjoy  the 
second  or  eternal  election,  God  not  only  delivers 
from  curse. and  damnation,  but  he  also  "brings 
them  by  Christ  to  everlasting  salvation,  as  vessels 
made  to  honour."  That  he  brings  them  to  ever- 
lasting salvation  ;  and  that  this  is  done  by  Christ, 
that  is,  by  the  merits  of  Christ,  in  whom  they  be- 
lieve, and  whose  Gospel  they  obey  ;  and  that  upon 
this  account  they  are  treated  as  vessels  made  to 
honour;  none  can  question.  Sixthly,  all  this  is 
done  "  by  God's  counsel,  secret  to  us."  For  God 
is  the  only  contriver  and  finisher  of  the  happiness 
of  the  elect:  and  what  particular  men  those  elect 
are,  whom  he  has  thus  decreed  to  save,  we  know 
not:  because  he  alone  can  search  the  heart;  nor 
has  he  revealed  to  us,  what  particular  Christians 
will  persevere:  so  that  this  counsel  of  his,  for  the 
salvation  of  particular  Christians,  must  needs  be 
secret  to  us.  This  definition  therefore  of  "  predes- 
tination to  life"  needs  no  farther  proof,  being  mani- 
festly built  upon  the  constant  doctrines  of  the 
Scriptures,  repeated  in  almost  every  page  of  the 
New  Testament:  and  indeed  the  doctrine  of  this 
definition  is  universally  allowed,  except  by  such  as 
deny  God's  certain  prescience  of  future  contingent 
events. 

The  second  proposition  sets  forth  the  manner  of 
God's  bringing  this  great  work  to  a  conchision. 
The  Church  says,  first,  that  "they  which  be  en- 
dued with  so  excellent  a  benefit,"  that  is,  those 
who  are  predestinated  to  life,  "  are  called  according 
to  God's  purpose  by  his  Spirit  working  in  due  sea- 
son:" that  is,  they  not  only  become  professors  of 
Christianity,  but  are  inwardly  moved  and  prompt- 
ed by  God's  grace  to  the  performance  of  his  will. 
Secondly,  "they  through  grace  obey  the  calling:" 
that  is,  they  are  effectually  wrought  and  prevailed 
upon  thereby.  Thirdly,  "they  be  justified  freely  :" 
that  is,  they  are  esteemed  righteous  by  God,  who 
extends  his  free  mercy  to  them  for  Christ's  sake. 
Fourthly,  they  "  be  made  sons  of  God  by  adop- 
tion :"  it  may  be  said,  all  Christians  are  such  by 
virtue  of  their  profession :  but  then  those,  that  are 
thus  effectually  chosen,  do  come  to  the  possession 
of  that  inheritance,  which  their  elder  brother  Christ 
hath  purchased  for  them  with  his  blood;  whereas 
others,  though  ivt  a  while  they  are  honoured  with 
the  name  of  adopted  sons,  are  afterwards  cast  off 
by  their  Father  upon  account  of  their  disobedience. 
Fifthly,  "they  be  made  like  the  image  of  his  only- 
begotten  Son  Jesus  Christ :"  that  is,  sixthly,  "  they 
walk  religiously  in  good  works  ;"  for  without  holi- 


708 


ARTICLES  OF  RELIGION. 


their  eyes  the  sentence  of  God's  predestina- 
tion, is  a  most  dangerous  downfall,  (72.) 
whereby  the  devil  doth  thrust  them  either 

ness  no  man  shall  see  the  Lord.  Seventhly,  at 
length,  namely,  after  they  have  finished  their 
Christian  course,  and  persisted  in  sincere  piety  to 
the  end  of  their  days,  "by  God's  mercy  they  at- 
tain to  everlasting  felicity."  The  truth  of  all  these 
particulars  is  readily  acknowledged  by  all  parties. 

Dr.  Bennet. 
The  compilers  of  the  articles  of  the  Church  of 
England,  in  their  contemplation  of  the  divine  attri- 
butes, as  declared  by  reason  and  by  scripture,  must 
have  conceived  of  them  as  not  limited  either  by 
space  or  time.  And  when  they  considered,  that 
all  things  must  be  at  all  times  present  to  the  view 
of  God  ;  they  doubtless  felt  themselves  uneqiial  to 
the  task  of  drawing  a  discriminating  line  between 
the  consequences  of  fore-knowledge  and  those  of 
divine  determination.  And  hence,  as  is  here  sup- 
posed, they  thought  themselves  called  on  to  lay 
down  a  doctrine  of  predestination ;  although  in  the 
terms  of  latitude  which  have  been  exhibited.  The 
author  of  this  work  does  not  perceive  a  single  par- 
ticular, in  which  this  proposition  can  be  controvert- 
ed with  effect.  Whether  it  would  not  have  been 
a  preferable  line  of  conduct,  to  have  considered  the 
whole  subject  as  a  branch  of  Theology  worn  out 
with  Judaism,  he  does  not  think  it  needful  to  in- 
quire in  this  place.  The  Church  has  been  pleased 
to  declare  what  he  believes  to  be  not  contrary  to 
gospel  truth,  but  on  the  question  of  making  the 
declaration,  he  bows  with  submission  to  her  decis- 
ion. Bp.  White. 

(71.)  That  is,  as  a  due  consideration  of  the  di- 
vine decree  to  save  all,  who  shall  believe  and  obey 
the  Gospel,  is  a  source  of  inexpressible  consolation 
to  virtuous  and  godly  persons;  encourages  them  to 
rely  upon  the  promised  assistance  of  the  holy  Spir- 
it ;  fortifies  them  against  the  temptations  to  fleshy 
lusts  ;  teaches  them  to  set  their  afi'ection  on  things 
above  ;  strengthens  their  faith  ;  and  animates  their 
love  towards  God:  so  the  unwarranted  idea  of 
God's  absolute  and  unconditional  predestination  is 
apt  to  drive  the  presumptuous  and  wicked,  who  re- 
sist the  influence  of  the  Spirit  of  Christ,  either  into 
a  state  of  gloomy  despondency  on  the  one  hand, 
or  into  a  course  of  unbridled  licentiousness  on  the 
other.  If  a  man  thinks  that  he  is  under  an  inevita- 
ble force  that  constrains  him;  so  he  will  naturally 
conclude  that  it  is  to  no  purpose  for  him  to  struggle 
with  impossibilities :  and  men  being  inclined  both 
to  throw  all  blame  off  from  themselves,  and  to  in- 
dulge themselves  in  laziness  and  sloth,  these  prac- 
tices are  too  natural  to  mankind  to  be  encouraged 
by  opinions  that  favour  them.  All  virtue  and  reli- 
gion, all  discipline  and  industry,  must  arise  from 


into  desperation,  or  into  wretchlessness  (73.) 
of  most  unclean  living,  no  less  perilous 
than  desperation. 


this,  as  their  first  principle,  that  there  is  a  power  in 
us  to  govern  our  own  thoughts  and  actions,  and  to 
raise  and  improve  our  faculties.  If  this  is  denied, 
all  endeavours,  all  education,  all  pains,  either  on 
ourselves  or  others,  are  vain  and  fruitless  things. 
Bp.  Tomline,  Bp.  Burnet. 

Perhaps  there  is  not  in  all  the  institutions  of  the 
Episcopal  Church,  or  of  any  other  Church,  any 
thing  more  alien  than  the  preceding  sentence,  from 
the  spirit  of  the  Calvinistic  system.  So  far  as  the 
inquiries  of  the  present  writer  have  extended,  this 
has  uniformly  treated  of  the  knowledge  of  the  indi- 
vidual, concerning  his  being  within  the  bounds  of 
grace,  as  a  matter  of  immediate  communication  to 
him  from  the  source  of  truth.  The  article  refers 
to  the  same  important  subject ;  but  considers  satis- 
faction on  it  as  to  be  obtained  no  otherwise  than 
through  the  medium  of  the  consciousness  of  the 
working  of  the  spirit  of  Christ ;  evinced  in  "mor- 
tifying the  works  of  the  flesh,  and  drawing  up  the 
mind  to  high  and  heavenly  things."  This  is  the 
only  use  of  the  subject  of  election,  which  the  arti- 
cle contemplates.  And  doubtless  to  those  who  so 
use  it,  and  while  they  continue  so  to  use  it,  there 
cannot  but  be  unspeakable  comfort  in  thinking  on 
the  steadiness  of  the  Divine  determination,  termi- 
nating in  the  state  of  glory  to  which  such  an  use 
will  lead. 

Then  comes  the  caution,  against  the  danger  at- 
tendant on  curious  and  carnal  persons.  The  very 
term  "curious"  throws  a  degree  of  censure  on  the 
carrying  of  the  disquisition  further  than  the  article 
has  expressed.  Nevertheless,  to  be  exposed  to  the 
threatened  danger,  the  person  must  be  not  curious 
only,  but  carnal  also  ;  which  may  be  descriptive  of 
any  thing,  in  contrariety  to  a  truly  religious  spirit. 
The  danger  to  such  persons,  in  licentiousness  on 
the  one  hand  or  desperation  on  the  other.  Is  there 
any  danger  to  be  apprehended  from  the  truths  of 
God  as  declared  in  Scripture  ?  Or,  when  the  com- 
pilers were  putting  an  end  to  the  shameful  policy 
of  locking  up  the  scriptures  from  the  people  in  an 
unknown  tongue,  did  they  open  them  for  the  peru- 
sal of  the  godly  only  1  Or,  if  the  ungodly  might 
profitably  peruse  aU  other  parts  of  scripture,  was  it 
intimated  to  them  that  they  must  carefully  pass 
over  all  the  passages  in  which  the  great  truth  of 
God's  predestination  had  been  declared,  lest  they 
should  be  tempted  either  to  despair  or  to  presump- 
tion? Nothing  like  any  part  of  this  can  reasona- 
bly be  supposed.  But  it  was  considered  that  a 
vain  curiosity,  pushing  inquiry  beyond  what  scrip- 
ture had  revealed  and  what  the  article  had  defined, 
and  combining  with  curiosity  a  vicious  state  of 


ARTICLES  OF  RRLIGION. 


709 


Furthermore,  we  must  receive  God's 
promises  (74.)  in  such  wise  as  they  be  gen- 
erally set  forth  to  us  in  holy  Scripture: 
and  in  oar  doin^^s,  that  will  of  God  is  to  be 
followed,  (75.)  which  we  have  expressly  de- 
clared unto  us  in  the  word  of  God. 

miad,  might  either  tempt  a  persoa  to  abandon  him- 
self to  licentious  living  under  the  persuasion  that 
he  13  nevertiieless  of  the  number  of  the  elect ;  or 
else,  perceiving  the  inconsistency  of  this,  yet  still 
conscious  of  the  dominion  of  sinful  appetite,  might 
conclude  that  he  is  not  of  the  number  of  those,  to 
whom  tlie  offer  of  salvation  has  been  made  ;  and 
therefore  abandon  himself  to  despair. 

Bp.  White. 

(72.)  The  Latin  word  is  "  prsecipitium,"  a  preci- 
pice, which  seems  better  to  describe  the  dangerous 
situation,  in  which  such  persons  are  placed. 

Bp.  Tomline. 

(7.3.)  That  is,  carelessness.         Bp.  Tomline. 

(74.)  '•  God's  promises  generally  set  forth  in  holy 
Scripture"  seem  here  to  be  opposed  to  "  the  coun- 
sel of  God  secret  to  us,"  spoken  of  in  the  former 
part  of  this  Article  :  and  it  is  declared,  that,  what- 
ever promises  are  made  to  us  in  Scripture,  we  are 
to  receive  them  implicitly,  and  not  pervert  their  ob- 
vious sense  by  abstruse  inquiries  into  the  hidden 
mysteries  of  the  divine  dispensations.  The  proiiii- 
ses,  that  "whosoever  believeth  in  the  only-begot- 
ten Son  of  God  shall  not  perish,  but  have  everlast- 
ing life,"  (John  iii.  16;)  and  that  the  death  of 
Christ  will  be  accepted  as  "propitiation  for  the  sins 
of  the  whole  world,"  (1  John  ii.  2  ;)  are  so  plain, 
that  we  cannot  well  mistake  their  meaning,  as  far 
as  they  respect  ourselves:  and  they  are  also  so  im- 
portant, that,  if  we  value  our  own  comfort,  we  shall 
not  suffer  our  faith  in  them  to  be  shaken  by  any 
difficulties,  which  speculative  men  may  raise  con- 
cerning election  and  predestination,  as  they  relate 
to  mankind  at  large.  Bp.  Tomline. 

(75.)  This  last  branch  of  the  Article  seems  to 
have  been  directed  against  a  set  of  profligate  enthu- 
siasts, who,  at  the  time  of  the  Reformation,  urged 
the  will  of  God  as  an  excuse  for  their  vices.  The 
impiety  and  the  mischief  of  such  a  principle,  which 
is  a  most  unjustifiable  perversion  of  the  doctrine  of 
predestination,  are  equally  obvious.  The  will  of 
God,  as  was  just  now  observed,  can  be  known  only 
from  the  Scriptures  ;  and  his  will  so  revealed  ought 
to  be  the  rule  of  every  one's  conduct. 

Bp.  Tomline. 

"  The  Article  of  predestination,"  says  Dr.  Water- 
land,  "has  been  vainly  enough  urged  in  favour  of 
Calvinistical  tenets  :  for,  not  to  mention  the  saving 
clause  in  the  conclusion,  or  its  saying  nothing  at 
all  of  reprobation,  and  nothing  in  favour  of  absolute 
predestination  to  life ;  there  seems  to  be  a  plain 


Art.  XVIII.     Of  obtaining  eternal  Sal- 
vation only  by  the  Name  of  Christ.  (70.) 

THEY  are  also  to  be  had  accursed,  {77.) 
that  presume  to  say,  that  every  man  shall  be 
saved  by  the  law  or  sect  which  he  professeth. 

distinction,  as  Plaifere  has  well  observed,  in  the 
Article  itself,  of  two  kinds  of  Predestination ;  one 
of  which  is  recommended  to  us,  the  other  con- 
demned. Predestination,  rightly  and  piously  consid- 
ered, that  is,  considered  not  irrespectively,  not 
absolutely,  but  with  respect  to  faith  in  Christ,  faith 
working  by  love,  and  persevering  ;  such  predestina- 
tion is  "  a  sweet  and  comfortable  doctrine :"  but 
"  the  sentence  of  God's  predestination."  it  is  not 
said  here  "  in  Christ"  as  before,  that  sentence. 
simply  or  absolutely  considered,  as  CTtrious  and 
carnal  persons  are  apt  to  consider  it,  is  a  most  dan- 
gerous downfal,  leading  either  to  security  or  despe- 
ration, as  having  no  respect  to  foreseen  faith,  and  a 
good  life,  nor  depending  upon  it,  but  antecedent  in 
order  to  it.  The  Article  there  seems  to  speak  of  two 
subjects  :  first  of  predestination,  soberly  understood 
with  respect  to  faith  in  Christ,  which  is  wholesome 
doctrine  ;  secondly,  of  predestination  simply  consid- 
ered, which  is  a  dangerous  doctrine.  And  the  latter 
part  seems  to  be  intended  against  those  Gospellers, 
whereof  Bishop  Burnet  speaks.  Nor  is  it  imagina- 
ble, that  any  true  and  sound  doctrine  of  the  Gospel 
should  of  itself  have  any  aptness  to  become  a  down- 
fal even  to  carnal  persons  :  but  carnal  persons  are  apt 
to  corrupt  sound  doctrine,  and  suit  to  it  their  own 
lusts  and  passions,  thereby  falsifying  the  truth.  This 
doctrine,  so  depraved  and  mistaken,  our  Church 
condemns  :  that  is,  she  condemns  absolute,  irrespec- 
tive predestination,  not  the  other.    Bp.  Tomline. 

I  proceed  to  consider  what  our  own  Church  has 
established  in  her  Article  upon  the  same  subject, 
[Predestination]  a  subject,  perplexing  only  by  being 
contemplated  as  Calvin  contemplated  it,  who,  Avith 
all  the  confidence  of  the  Schools,  and  the  vanity  of 
his  country,  endeavoured  to  explain  that  which  his 
better  judgment  should  have  told  him  was  inexpli- 
cable. So  far  indeed  is  the  Article  in  question 
from  sanctioning  the  creed  of  the  French  Reformer, 
that  it  seems  to  have  been  framed  in  perfect  con- 
formity with  the  less  abstruse,  and  more  scrip- 
tural, opinions  of  the  Lutherans.  With  them  it 
teaches  an  election  of  Christians  out  of  the  human 
race,  conceives  abundant  consolation  derivable  from 
such  an  election,  when  piously  surveyed  and  not 
perverted  by  a  profligate  fatalism ;  and,  lastly, 
represents  its  position  upon  the  point  as  consistent 
with  God's  universal  promises  and  revealed  will, 
expressly  declared  to  us  in  the  holy  Scriptures. 

But  in  order  accurately  to  comprehend  its  scope, 
it  will  be  required  to  examine  it  more  minutely. 


no 


ARTICLES  OF  RELIGION. 


"  Predestination  to  life"  it  defines  to  be  "  the 
everlasting  purpose  of  God,  whereby,  before  the 
foundations  of  the  world  were  laid,  he  hath  con- 
stantly decreed,  by  his  council,  secret  to  us,  to 
dehver  from  curse  and  damnation  those,  whom  he 
hath  chosen  in  Christ  out  of  mankind,  and  to  bring 
them  by  Christ  to  everlasting  life,  as  vessels  made 
to  honodr."  The»  tendency  and  propriety  of  the 
leading  terms  adopted,  in  this  definition,  we  imme- 
diately perceive,  when  we  recollect  the  system  of 
the  Scholastics,  to  which  it  was  opposed.  They 
believed  predestination  to  be  God's  everlasting 
purpose  to  confer  grace  and  glory  upon  individuals, 
who  deserve  the  first  congruously,  and  the  latter 
condignly  ;  conceiving  us  competent  by  our  own 
virtues  to  extricate  ourselves  from  crime,  and  its 
alarming  consequences.  Our  Church,  on  the  other 
hand,  always  keeping  the  idea  of  redemption  in 
view,  states  it  to  be  the  everlasting  purpose  of  the 
Almighty,  to  deliver  from  a  state  of  malediction  and 
destruction,  ("  a  maledictio  et  exitio  liberare")  from 
a  guilt,  which  none  can  themselves  obliterate  ;  and 
to  render  eternally  happy,  through  Christ,  or  Chris- 
tianity, as  vessels  before  dishonourable  thus  formed 
to  honour,  those  whom  he  has  elected  not  as  meri- 
torious individuals  separately,  but  as  a  certain  class 
of  persons,  as  Christians  collectively,  "  Avhora  he 
has  chosen  in  Christ  out  of  mankind." 

After  having  explained  the  nature  and  slightly 
alluded  to  the  objects  of  that  predestination,  which 
alone  it  inculcates,  the  Article  proceeds  to  enlarge 
upon  the  latter  point,  and  to  specify  the  peculiar 
characteristics  of  this  highly  favoured  community. 
"  Wherefore,"  it  is  added,  "  they  which  be  endued 
with  so  excellent  a  benefit  of  God,  be  called  ac- 
cording to  his  purpose,  by  his  spirit  working  in  due 
season,"  Spiritic  ejus  opportuno  tempore  ope- 
rante  ;  by  his  Spirit  operating,  not  irresistibly  at 
pleasure,  without  regard  to  time  and  circumstances, 
but  conformably  with  the  established  constitution 
of  human  nature,  at  a  seasonable  period,  when  the 
mind  is  indisposed  to  resistance,  or,  as  in  infancy, 
incapable  of  it ;  "  they  through  grace  obey  the  call- 
ing, they  are  justified  freely  ;"  are  justified  with- 
out any  expiation  or  satisfaction  for  sin  on  their 
part,  Christ  himself  only  being  the  meritorious 
cause  of  it;  "they  are  made  the  children  of  God 
by  adoption,  they  walk  religiously  in  good  works  ; 
and  at  length  by  God's  mercy,"  not  by  condign 
merit,  "  attain  everlasting  felicity."  Such  is  the 
description  given  of  those  who  are  predestinated 
to  life  ;  a  description,  which,  when  connected  with 
the  preceding  clause,  mamfesdy  points  out  the 
election  of  a  part  out  of  the  whole,  yet  not,  accord- 
ing to  the  tenet  of  the  Romish  Church,  the  elec- 
tion of  men  preferred  one  before  another  on  ac- 
count of  their  personal  qualities,  but  as  Christians, 


distinguished  as  an  aggregate  from  the  remainder 
of  the  human  race,  by  a  characteristical  discrimi- 
nation, by  being  called,  justified,  and  sanctified, 
through  Christianity.  > 

The  definition  of  the  doctrine  being  completed, 
the  subsequent  passage,  still  carrying  on  the  con- 
trast with  the  Church  of  Rome,  touches  in  guard- 
ed but  not  ambiguous  language  on  the  application 
of  it.    "As  the  godly  consideration,"  it  remarks, 
"of  predestination  and  our  election  in  Christ,"  ol 
the  election  of  us  Christians,  "is  full  of  sweet, 
pleasant,  and  unspeakable  comfort  to  goJiy   per- 
sons, and  such  as  feel  in  themselves  the  workings 
of  the  Spirit  of  Christ,"  vim  Spiritus  Chrisli, 
the  influence  of  that  holy  Spirit,  of  which  the  Gos- 
pel speaks,  and  not  of  that  meritorious  principle, 
Avhich  the  Schools  termed  Charity,  "mortifying 
the  works  of  the  flesh,  and  drawing  up  the  mind 
to  high  and  heavenly  things  ;"  as  well  because  it 
greatly  establishes  and  confirms  our  faith  of  eter- 
nal salvation  to  be  enjoyed  through  Christ,  Jidem 
NosTRAM    de   aeterna   salute  consequenda  per 
Christu7ie,  odr  confidence  in  Christian  salvation 
generally,  and  not  theirs  particularly  ;  a  change  ot 
the  pronoun  adopted  in  the  Latin  not  without  de- 
sign, "as  because  it  fervently  kindles  our  love  to- 
ward's  God  ;  so  for  curious    and    carnal   persons, 
lacking  the  Spirit  of  Christ,  to  have  continually 
before  their  eyes  the  sentence  of  God's  predestina- 
tion," to  believe  that  God  has  predetermined  some- 
thing certain  respecting  their  final   doom,  "  is  a 
most  dangerous  downfall,  whereby  the  Devil  doth 
thrust  them  into  desperation,  or  into  wretchiess- 
ness  of  most  unclean  living,  no  less  perilous  than 
desperation."     In   this   important   clause   we    are 
taught,  that  none  except  the  truly  pious  can  derive 
consolation  from  the   doctrine  of  our  election  in 
Christ,  of  ours  collectively  in  a  religious,  and  not 
of  theirs  individually  in  a  per-onnl,  capacity  ;  and 
that  the  opposite  idea  of  a  predestination  whicii  re- 
gards the  persons  of  men,  fixing  the  fate  of  each 
irrevocably,    when    entertained    by  those,  whose 
curiosity    and    crime    exceed    their   piety,    tends 
to  drive  them  into  despair,  from  a  persuasion  o^ 
their  being  exposed  to   the  v/rath  of   heaven,  as 
the  non-elect,  or  from  a  presumption  of  their  ulti- 
mate security,  as  the  elect,  into  the  most  abandon- 
ed profligacy. 

But  the  conclusion  of  the  Article,  as  distinctly 
expi'essive  of  their  basis,  upon  which  the  doctrine 
is  founded,  and  admirably  calculated  to  prevent 
every  misapilication  of  it,  is  worthy  of  particulai 
observation.  "  Further,"  it  is  said,  "  we  must  re- 
ceive God's  promises  in  such  wise  as  they  are 
generally  set  forth  to  us  in  holy  Scripture,  and  in 
our  doings  that  will  of  God  is  to  be  followed,  which 
we  have  expressly  declared  to  us  in  the  word  ol 


ARTICLES  OF  RELIGION. 


711 


(78.)  so  that  he  be  diligent  to  frame  his  life 
according  to  that  law.  and  the  ligrht  of  na- 
ture. For  holy  Scripture  doth  set  out  unto 
us  ouly  tlie  name  of  Jesus  Christ,  whereby 
men  must  be  saved. 

God."  When  we  consider  the  preceding  parts  of 
the  Article,  the  connection  of  the  whole,  and  the 
sentiments  of  the  Lutherans,  whose  very  style  on 
the  subject  seems  particularly  attended  to,  is  it 
possible  for  a  moment  to  imagine  (according  to 
the  conception  of  some,)  that  the  object  of  this 
clause  is  to  admit  an  absolute  predestination  in 
theory,  but  to  proscribe  it  in  practice  ?  So  far  in- 
d  ed  from  adopting  such  a  conclusion,  we  ought 
rather  to  be  persuaded,  that  the  tendency  of  it  is 
very  dilierent;  and  that,  instead  of  allowing  in  one 
sense,  wiiat  it  disallows  in  another;  it  rejects  the 
same  in  both.  For,  assuming  God's  universal  pro- 
mises as  the  ground  work  of  predestination,  it  re- 
^  quires  us  to  embrace  them,  not  as  confined  to  cer- 
^  tajn  favourites  previously  ordained  to  bliss,  but  as 
.  general  to  the  whole  human  species,  to  whom  our 
\^'  Church  elsewhere  considers  eternal  life  as  offered 
without  discrimination,  and  not  to  indulge  every 
'1  evil  propensity  of  our  nature,  under  a  pretence  of 
'  being  overruled  by  the  secret  will  of  Heaven, 
which  we  can  neither  promote  nor  resist;  but  to 
act  in  conformity  with  that  will  which  is  clearly 
revealed  to  us  in  the  holy  Scripture  ;  a  disposition 
in  the  common  Parent  of  all  men  to  effect  the  sal- 
vation of  all,  who  obstruct  not  his  operations  on 
their  part,  "  discarding  the  means  of  grace  and  the 
hope  of  glory."  That  the  Lutherans  perpetually 
urged  the  universality  of  the  divine  promises  and 
will,  I  have  already  pointed  out ;  and  it  should  be 
remarked,  that  our  Reformers  on  this  occasion 
kept  an  eye  even  upon  the  language,  as  well  as 
opinions,  of  Mr.  Canethou.  Had  they  been  in- 
clined to  favour  the  tenet  of  Calvin,  we  may  be 
assured,  that  they  would  not  have  countenanced 
an  idea,  which  gave  particular  offence  to  that  Re- 
former, whicli  he  never  alluded  to,  unless  to  ex- 
plain it  away,  and  which  he  prided  himself  upon 
having  refuted  as  an  error.  "  Aliquid  disserui," 
he  remarks  in  his  Institute,  "  eorum  enorem  refel- 
lens,  quibus  generalitas  promissionum  videtue 
aequare  totum  humanum  genus."  Leb.  iii.  chap. 
24,  §  I.  What  was  the  utmost  latitude  of  expres- 
sion on  this  subject,  which,  had  they  been  his  dis- 
ciples, they  would  have  admitted,  we  may  learn 
from  the  Helvetic  Confession,  which  speaks  in- 
deed of  God's  promises  being'  universal,  but,  in- 
stead of  extending  that  universality  to  all,  restricts 
it  to  the  faithful,  "  Promissiones  Dei  sunt  univer- 
sales  fidelibus."  Laurence. 

(76.)  This  Article  is  to  be  considered  as  direct- 
ed against  those  who  maintained,  that  it  was  a 


Art.  XIX.     Of  the  Church.  (7ft.) 
THE  visible  Church  of  Christ  (80.)  is  a 
congregation  of  faithful  men,  in   the  wiiich 
the  pure  word  of  God  is  preached,  and  the 

— . . £ 

matter  of  indifference,  whether  men  embraced  the 
Gospel,  or  not ;  that  all  religions  were  equally  ac- 
ceptable to  God  ;  and  that  all  men  would  obtain 
salvation,  although  they  reject  the  Gospel,  provi- 
ded they  observed  the  rules  of  the  religion  which 
they  professed,  and  acted  in  conformity  to  the  dic- 
tates of  reason.  Bp.  Tomline. 

(77.)  That  is,  they  are  to  be  looked  upon,  as 
subject  to  the  wrath  of  God,  and  unworthy  of 
communion  with  the  Chuch.  It  was  formerly  the 
custom  io  condemn  errors  in  this  form  :  "  If  any 
one  holds  such  an  error,  anathema  sit,"  which  we 
translate,  "  let  him  be  accursed  :"  many  instances 
of  this  kind  may  be  found,  not  only  in  the  acts  of 
Councils,  but  also  in  the  controversial  writings  of 
the  ancient  fathers ;  and  the  practice  seems  to 
have  been  derived  from  some  expressions  in  Scrip- 
ture, such  as  Rom.  ix.  3;  1  Cor.  xvi.  22;  Gal.  i.  8. 
The  persons,  against  whom  an  anathema  was  pro- 
nounced, were  excluded  from  communion  with  the 
Church  of  Christ.  Bp.  Towline. 

(78.)  A  great  difference  is  to  be  observed  be- 
tween the  words  "  saved  hxj  the  law,"  and  "  saved 
in  the  law:"  the  one  is  condemned,  but  not  the 
other.  To  be  "saved  by  a  law  or  sect"  signifies, 
that  by  the  virtue  ot  that  law  or  sect  such  men 
who  follow  it  may  be  saved  :  whereas  to  be  "  saved 
in  a  law  or  sect  "  imports  only,  that  God  may  ex- 
tend his  compassions  to  men  that  are  engaged  in 
false  religions.  The  former  only  is  condemned, 
by  this  Arricle,  which  affirms  nothing  concerning 
the  other.  Bp.  Burnet. 

As  to  such  then,  to  whom  the  Christian  religion 
is  revealed,  there  can  no  question  be  made;  for  it 
is  certain  they  are  under  an  indispensable  obliga- 
tion to  obey  and  follow:  that  which  is  graciously  re- 
vealed to  them.  Concerning  those,  who  never 
heard  of  this  religion,  whether,  or  how,  they  can 
be  saved,  there  are  passages  in  Scripture,  such  as 
Rom.  ii.  12.  14,  15;  x.  14;  Acts  x.  34,  35;  which 
seem  to  import,  that  those,  who  make  the  best  use 
they  can  of  that  small  measure  of  light  that  is  given 
them,  shall  be  judged  according  to  it;  and  that 
God  will  not  require  more  of  them  than  he  has 
given  them.  This  agrees  so  well  also  with  the 
ideas  which  we  have  both  of  justice  and  goodnes?, 
that  this  opinion  wants  not  special  colours  to  make 
it  look  well.  But  on  the  other  hand,  the  pardon  of 
sin,  and  the  favour  of  God,  are  so  positively  limit 
ed  to  the  believing  in  Christ  Jesus,  and  it  is  sc 
expressly  said,  that  "  there  is  no  salvation  in  any 
other,"  and  that  "there  is  none  other  name"  or 


712 


ARTICLES  OF  RELIGION. 


sacraments  be  duly  ministered  according  to 
Christ's  ordinance,  in  all  those  things  that 
of  necessity  are  requisite  to  the  same. 

As  the  Church  of  (81.)  Hierusalem.,  (82.) 
Alexandria,  and  Antioch,  have  erred  ;  so 
also  the  Church  of  Ro}}ie  hath  erred,  not 
only  in  their  livins:  and  manner  of  cere- 
monies, but  also  in  matters  of  faith. 

authority  "under  heaven  given  among  men,  where- 
by we  must  be  saved  ;"  that  the  only  distinction, 
which  can  be  made  in  this  matter,  is  this,  that  it  is 
only  on  the  account  and  inihe consideration  of  the 
death  of  Clirist  that  sin  is  pardoned  and  men  are 
saved.  Bp.  Bcrnet. 

(79.)  We  now  enter  upon  the  fourth  and  last 
division  of  the  Articles,  namely,  those  which  relate 
to  Christians  as  members  of  a  religious  society ; 
and  the  first  point  to  be  settled  on  this  subject  is 
the  meaning  of  the  word  "  Church." 

Bp.  Tomline. 
(80.)  This  expression  seems  to  be  used  in  con- 
tradistinction to  the  mystical  or  invisible  Church 
of  Christ.     The  mystical  Church  consists  of  those 
persons,  who  have  truly  believed  and  obeyed  the 
Gospel;    and  who   are  conceived,  although  they 
have  lived  at  ditferent  periods,  to  be  united  into 
one  body,  which  is  called  mystical  or  inviiible,  not 
only  because  they  are  not  now  all  upon  earth  ;  but 
because  the  qualities  and  properties,  which  give 
them  a  claim  to  be  members  of  this  blessed  society, 
were  never  the  objects  of  sense,  and  could  not  be 
judged  of  by  men  from  merely  external   circum- 
stances.     The   visible    Church   in   its   most    ex- 
tensive sense  may  include  all  persons  who  are  or 
have    been,   by   outward    professions.   Christians, 
whether  they  have  or  have  not  believed  all   the 
doctrines,  or  obeyed  all  the  preeepts  of  the  Gospel. 
This  may  be  called  the  visible  Catholic  Church  : 
and  our  Saviour  himself  alludes  to  the  mixture  of 
real  and  nominal  Christians  in  his  visible  Church. 
Matt.  xiii.  47.  24.    But  in  this  Article  the  ''  visible 
Church"  is  used   in   a  more  limited  sense  ;    and 
comprehends  only  the  Christians  ol  one  country  or 
city,  or  of  one  persuasion  :    thus  it  mentions  the 
Church  of  Jerusalem,  of  Alexandria,  of  Antioch, 
and  of  Rome  ;  and  in  like  manner  we  often  speak 
of  the  Church  of  England,  of  Holland,  of  Geneva, 
and  of  the  Lutheran  Church:  and  in  all  those  dif- 
ferent Churches  are  parts  of  the    visible  Catholic 
Church.     It   is   well   known  that  the  Church  of 
Rome  considers  itself  as  the  only  Christian  Church  : 
but  on  the  other  hand  we  extend  the  name  to  any 
"  congregation  of  faithful  men,  in  the  which  the  pure 
word  of  God  is  preached,  and  the  Sacraments  be 
duly  administered,  acctsrding  to  Christ's  ordinance, 
in  aU  those  things  that  of  necessity  are  requisite  to 
the  same."  Bp.  Tomline. 


Art.  XX.     Of  the  A  uthority  of  the  (83.) 
Church. 

The  Church  hath  power  (84.)  to  decree 
rites  or  ceremonies,  (85.)  and  authority  in 
controversies  of  faith  ;  (86.)  and  yet  it  is  not 
lawful  (87.)  for  the  Church  to  ordain  any 
thing  that  is  contrary  to   God's  word  writ- 

(Sl.)  The  latter  part  of  this  Article  relates  to  the 
pretended  claim  of  infallibility  in  the  Ciiurch  of 
Rome  :  and  the  compilers  of  our  Articles  have  very 
wisely  taken  the  first  opportunity,  which  the  plan 
of  their  arrangement  allowed,  to  deny  this  claim  ; 
since,  if  it  were  admitted,  all  the  other  doctrines  of 
Popery  wouW  be  at  once  established  ;  an  infallible 
Church  could  not  maintain  an  untrue  doctrine. 

Bp.  Tomline. 
(S2.)  This  Article  takes  notice  of  the  errors  of 
the  Churches  of  Jerusalem,  Alexandria,  and  An- 
tioch, because  they  were  the  most  famous  ones,  and 
were  advanced  to  the  dignity  of  being  patriarchal 
Churches,  as  well  as  that  of  Rome. 

Archdeacon  Welchman. 
It  is  not  questioned  but  that  the  other  patriarchal 
Churches  have  erred :  both  that,  where  our  Sa- 
viour himself  first  taught,  and  which  was  governed 
by  two  of  the  apostles  successively  ;  and  those, 
which  were  founded  by  St.  Peter,  in  person  or  by 
proxy,  as  Church  history  represents  Alexandria 
and  Antioch  to  have  been.  Bp.  Bttrnet. 

(83.)  The  meaning  of  the  word  "  Church"  hav- 
ing been  settled  by  the  preceding  Article,  the  next 
thing  to  be  determined  is,  what  authority  belongs 
to  every  particular  Church?  and  this  inquiry  na- 
turally divides  itself  into  two  parts  ;  namely,  exter- 
nal forms,  and  matters  of  faith :  both  of  which  are 
treated  of  in  this  Article.  Bp.  Tomline. 

(84.)  By  the  Church  we  are  here  to  understand 
those  that  are  vested  with  ecclesiastical  authority. 
It  is  not  meant  to  exclude  such,  as  have  nothing  to 
do  with  the  government  of  the  Church,  from  being 
a  part  of  the  Church :  for  if  the  governors  of  the 
Church  be  included  in  the  definition  of  the  Church, 
as  every  one  grants  they  are,  then  any  part  of  the 
ecclesiastical  authority,  which  of  right  is  exercised 
by  these  governors,  may  properly  and  consistently 
be  said  to  be  exercised  by  the  Church.  And  since 
it  is  their  business  to  take  care,  that  "  every  thing 
be  done  in  the  Church  decently  and  in  order,"  (1 
Cor.  xiv.  40 ;  and  to  take  care  that  the  true  faith  be 
preserved,  as  appears  from  Tit.  iii.  10,  "A  man 
that  is  an  heretic,  after  the  first  and  second  admo- 
nition reject,"  and  from  Tim.  i.  3,  "As  I  besought 
thee  to  abide  still  at  Ephesus,  when  I  went  into 
Macedonia,  that  thou  mightest  charge  some  that 
they  teach  no  other  doctrine :"  it  follows,  that  they 
must  have  a  right  to  decree  rites  and  ceremonies, 


ARTICLES  OF  RELIGION. 


713 


ten  •  neither  may  it  so  expound  one  place 
of  Scripture,  (88.)  that  it  be  repugnant  to 
another.  Wherefore,  ahhough  the  Church 
be  a  witness  and  a  keeper  (89.)  of  Holy 
Writ,  yet,  as  it  ought  not  to  decree  any  thing 
against  the  same,  (90.)  so  besides  the  same 
ought  it  not  to  enforce  any  thing  to  be  be- 
heved  for  necessity  of  salvation. 

without  which  nothing  can  be  done  in  public  as- 
semblies that  is  decent  and  orderly  ;  and  that  they 
must  have  authority  in  controversies  of  faith,  that 
the  peace  of  the  Church  be  not  disturbed  by 
contentious  disputations,  and  that  the  minds  of 
the  faithful  be  not  corrupted  by  the  sophistry 
of  heretics. 

Archdeacon  fVelchvian,  Veneer. 

(85.)  It  is  very  visible,  that  in  the  Gospels  and 
Epistles  there  are  but  few  rules  laid  down  as  to 
ritual  matters.  In  the  Epistles  there  are  some 
general  rules  given,  that  must  take  in  a  great  many 
cases ;  such  as,  "  Let  all  things  be  done  to  edifica- 
tion, to  order,  and  to  peace,"  (Rom.  xiv.  19;  1  Cor. 
xiv.  40  :)  and  in  the  Epistles  to  Timothy  and  Titus, 
many  rules  are  given  in  such  general  words,  as, 
"Lay  hands  suddenly  on  no  man,"  that,  in  order  to 
the  guiding  of  particular  cases  by  them,  many  dis- 
tinctions and  specialities  were  to  be  interposed,  to 
making  them  practicable  and  useful.  In  matters, 
that  are  merely  ritual,  the  state  of  mankind  in  dif- 
ferent climates  and  ages  is  apt  to  vary ;  and  the 
same  things,  that  in  one  scene  of  human  nature 
may  look  grave,  and  seem  fit  for  any  society,  may 
in  another  age  look  light,  and  dissipate  men's 
thoughts.  It  is  also  evident,  that  there  is  not  a  sys- 
tem of  rules  given  in  the  New  Testament  about 
all  thes^:  and  yet  a  due  method  in  them  is  neces- 
sary, to  maintain  the  order  and  decency  that  be- 
come divine  things.  This  seems  to  be  a  part  of  the 
Gospel  "liberty,"  that  it  is  not  "  a  law  of  ordinan- 
ces," (Gal.  ii.  4;  iv.  9;  v.  1 :)  these  things  being 
left  to  be  varied  according  to  the  diversities  of  man- 
kind. Bp.  Burnet. 

(86.)  It  appears  from  the  preceding  Article,  that 
it  is  not  here  intended  to  ascribe  to  the  Church  an 
infallible  authority.  The  words  of  this  Article  are, 
"  controversies  of  faith  :"  and  th.is  expression  per- 
haps alludes  to  disputes  which  may  arise  between 
the  members  of  any  Church;  and  it  may  be  de- 
signed to  assert,  that  the  governing  part  of  the 
Church  has  authority  to  take  cognizance  of  such 
disputes,  and  to  deliver  their  judgment  concerning 
the  points  in  controversy.  Great  weight  and  defe- 
rence would  be  due  to  such  decisions  :  and  every 
man,  that  finds  his  own  thoughts  differ  from  them, 
ought  to  examine  the  matter  over  again  with 
much  attention  and  care,  freeing  himself  all  he 
can  from  prejudice   and  obstinacy,  with   a  just 

90 


Art.  XXI.     Of  the  Aulhoriii/  of  Genei'al 
Councils* 

Art.  XXII.     Of  Purgatory.  (9L) 

THE  Romish  doctrine  concerning  pur- 
gatory, (92.)  pardons,  (93.)  wovsliippitio-,  and 
adoration,  as  well  of  images  (94.)  as  of  re- 
distrust  of  his  own  understanding,  and  an  humble 
respect  to  the  judgment  of  his  superiors. 

Bp.  Burnet. 

(87.)  The  written  word  of  God  is  the   rule  of 
our  faith  and  practice  ;  and  no  consideration  what 
ever  can  justify  a  departure  from  it.  Bp.  Tumline. 

(88.)  All  Scripture  being  given  by  inspiration  of 
God,  there  must  be  a  perfect  consistency  and  agree- 
ment in  all  its  parts  ;  and  consequently  no  Church 
can  have  a  right  to  interpret  one  passage  of  Scrip- 
ture in  such  a  manner,  as  to  make  it  contradictory 
to  another.  Bp.  Tomline. 

(89.)  It  appears  by  historical  evidence,  that  the 
holy  Scriptures  have  been  constantly  extant  in  the 
Chureh  ;  and  that  she  has  in  all  ages  received  the 
same  Scriptures,  which  we  now  enjoy  :  and  there 
fore  she  is  a  witness  and  a  keeper  of  them. 

Dr.  Bennet. 

(90.)  To  the  Christians  "are  commiiled  the 
oracles  of  God,"  as  lliey  were  to  the  Jews  in  old 
time,  as  St.  Paul  observes.  Rom.  iii.  2.  Yet  the 
Church  ought  not  to  "  decree  any  thing  against  the 
same,"  which  is  farther  confirmed  by  the  ansAver 
of  Peter  and  John  to  the  Jewish  rulers,  (Acts  iv. 
19,)  "  Whether  it  be  right  in  the  sight  of  God, 
judge  ye."  Neither  ought  the  Church  to  "  enforce 
any  thing  besides  to  be  believed  for  necessity  of 
salvation;"  which  is  likewise  confirmed  by  what 
St.  Paul  saith,  (Gal.  iii.  15,)  "Brethren,  I  speak 
after  the  manner  of  men :  though  it  be  but  a  man's 
covenant,  yet  if  it  be  confirmed,  no  man  disannul- 
leth  or  addeth  thereunto."  We  may  argue  there- 
fore, that  much  less  may  men  presume  to  take  from, 
or  add  to,  the  word  of  God.     See  Article  vi. 

Veneer. 

(91.)  This  Article  is  entitled  "  Of  Purgatory  :" 
but  it  relates  to  four  other  doctrines  as  well  as 
purgatory  ;  all  of  which  were  maintained  by  the 
Church  of  Rome,  and  were  rejected  by  our 
Church,  and  indeed  by  all  Protestants,  at  the  time 
of  the  Reformation.  Bp.  Tomline. 

(92.)  The  first  of  the  particulars  here  rejected  is 
purgatory ;  concerning  which  the  doctrine  of  the 
Church  of  Rome  is,  that  every  man  is  hable  bo'.h 

*  The  21st  of  the  former  articles  is  omitted,  be- 
cause it  is  partly  of  a  local  and  civil  nature,  and  is 
provided  for,  as  to  the  remaining  parts  of  it,  in  other 
articles. 


714 


ARTICLES  OF  RELIGION. 


lies,  (95.)  and  also  invocation  of  saints, 
(96.)  is  a  fond  thinsr  (97.)  vainly  invented, 
and  orrpnnded  upon  no  warranty  of  Scrip- 
ture, but  rather  repugnant  to  the  word  of 
God. 

to  temporal  and  eternal  punishment  for  his  sins  : 
that  God  upon  the  account  of  the  death  and  inter- 
cession of  Christ,  does  indeed  pardon  sin  as  to  its 
eternal  punishment;  but  the  sinner  is  still  liable  to 
temporal  punishment,  which  he  must  expiate  by 
acts  of  penance  and  sorrow  in  this  world,  together 
■with  such  other  sufferings  as  God  shall  think  fit  to 
lay  upon  him  :  but,  if  he  does  not  expiate  them  in 
this  life,  there  is  a  state  of  suffering  and  misery  in 
the  next  world,  where  the  soul  is  to  bear  the  tem- 
poral punishment  of  its  sins,  which  may  continue 
longer  or  shorter,  till  the  day  of  judgnient.  And  in 
order  to  the  shortening  of  this,  the  prayers  and  su- 
pererogations of  men  here  on  earth,  or  the  inter- 
cession of  the  saints  in  heaven,  and  above  all 
things  the  sacrifice  of  the  mass,  are  of  great  effi- 
cacy. This  is  the  doctrine  of  the  Church  of  Rome, 
asserted  in  the  Counsels  of  Florence  and  Trent. 

Bp.  Burnet. 

The  doctrine  of  purgatory  was  never  admitted 
into  the  Greek  Church  ;  but  sometliing  of  this  kind 
seems  to  have  been  believed  by  Pagans,  Jews,  and 
Mahometans. 

Not  only  purgatory  itself  is  not  mentioned  in 
Scripture,  but  there  is  not  the  slightest  authority 
for  that  distinction  between  temporal  and  eternal 
punishment,  which  is  the  foundation  of  this  doc- 
trine ;  nor  are  we  directed  to  offer  prayers  or 
masses  for  the  dead.  It  is  no  where  said,  that 
there  is  any  species  of  guilt  or  punishment,  from 
which  the  merits  of  Christ  will  not  deliver  us  :  on 
the  contrary  we  are  told,  that  "  the  blood  of  Jesus 
Christ  will  cleanse  us  from  all  sin,"  (1  John  i.  7;) 
and  that  "  now  there  is  no  condemnation  to  them 
which  are  in  Christ  Jesus."  Rom.  viii.  1. 

Bp.  Tokune. 

(93.)  The  nest  particular  in  this  Article  is,  the 
condemning  of  the  Romish  doctrine  concerning 
''  pardons  "  or  indulgences  :  this  is  founded  on  the 
dstinction  between  the  temporal  and  eternal  pun- 
ishment of  sin  ;  and  the  pardon  is  of  the  temporal 
punishment,  which  is  believed  to  be  dorte  by  a 
power  lodged  singly  in  the  Pope,  derived  from 
these  words,  "  Feed  my  sheep,"  and  "  To  theo 
will  I  give  the  keys  of  the  kingdom  of  heaven." 
This  may  be  by  him  derived,  as  they  teach,  not 
only  to  bishops  and  priests,  but  to  the  inferior  or- 
ders, to  be  dispensed  by  them :  and  it  excuses 
from  penance,  unless  he  who  purchases  it  thinks 
fit  to  use  his  penance  in  a  medicinal  way  as  a  pre- 
servative against  sin.  So  the  virtue  of  indulgen- 
ces is  the  applying  of  the  treasure  of  the  Church 


Art.    XXIII.     Of   Ministering    in    the 
Congregation.  (98.) 

IT  is  not  lawful  for  any  man  (99.)  to  take 
upon  him  the  office  of  public  preaching-,  or 

upon  such  terms,  as  popes  shall  think  fit  to  pre- 
scribe, in  order  to  the  redeeming  of  souls  from  pur- 
gatory, and  from  ail  other  temporal  punishments; 
and  that,  for  such  a  number  of  years  as  shall  be 
specified  in  the  bull.?,  some  of  which  have  gone  to 
thousands  of  years  :  one  I  have  seen  to  ten  hun- 
dred thousand  :  and  as  these  indulgences  are 
sometimes  granted  by  special  tickets,  like  tallies 
struck  on  that  treasure,  so  sometimes  they  are  af- 
fixed to  particular  Churches  and  altars,  to  particu- 
lar times  or  days,  chiefly  to  the  year  of  jubilee; 
they  are  also  affixed  to  such  things  as  may  be  car- 
ried about,  to  Agnus  Dei's,  to  medals,  to  rosaries 
and  scapularies  ;  they  are  also  affixed  to  some  pray- 
ers, the  devout  saying  of  them  being  a  mean  to 
procure  great  indulgences.  The  granting  of  these 
is  left  to  the  pope's  discretion,  who  ought  to  distri- 
bute them  as  he  thinks  may  tend  most  to  the  hon- 
our of  God  and  the  good  of  the  Church  ;  and  he 
ought  not  to  be  too  profuse,  much  less  to  be  too 
scanty,  in  dispensing  them. 

This  has  been  the  received  doctrine  and  prac- 
tice of  the  Church  of  Rome  since  the  twelfth  cen- 
tury :  and  the  Council  of  Trent  in  a  hurry  in  its 
last  session  did  in  very  general  words  approve  of 
the  practice  of  the  Church  in  this  matter  ;  and  de- 
creed that  indulgences  should  be  continued :  only 
they  restrained  some  abuses,  particularly  that  of 
selling  them ;  yet  even  those  restraints  were 
wholly  referred  to  the  popes  themselves. 

Bp.  Burnet. 

For  the  support  of  the  doctrine  of  indulgences 
there  is  not  one  passage  in  holy  Scripture :  but 
there  are  several,  which  are  inconsistent  with  the 
doctrine  and  practice  of  the  Church  of  Rome  in 
this  particular.  Thus  (]  John  i.  9,)  we  are  told, 
that  it  is  "God  who  cleanseth  us  from  all  unright- 
eousness." And  St.  Peter,  speaking  of  our  bless- 
ed Saviour  (Acts  iv.  12,)  hath  these  words,  "  Nei- 
ther is  there  salvation  in  any  other ;  for  there  is 
none  other  name  under  heaven  given  among  men, 
whereby  Ave  must  be  saved."  And  Isaiah  tells  us, 
(liii.  5,)  that  "he  was  wounded  for  our  transgres- 
sions, and  bruised  for  our  iniquities,"  that  "  the  chas- 
tisement of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed."  Veneer. 

(94.)  The  worshippers  of  images  have  endea- 
voured to  excuse  themselves   from    the   heinous 
charge  of  idolatry,  by  distinguishing  between  an       ^    ' 
image  and  an  idol,  between  an  absolute  and  a  re-  ■ 

lative  worship :  but  in  vain ;  for  God  hath  not 
only  forbidden  the  worshipping  of  idols,  as  in  (1 


ARTICLES  OF  RELIGION. 


715 


ministering  the  sacraments  in  the  congre- 
gation, before  he  be  lawfully  called,  and 
sent  to  execute  the  same.  And  those  we 
ouglit  to  judge  lawfully  (1.)  called  and  sent, 
which  be  chosen  and  called  to  this  work  by 
men  who  have  public  authority  given  unto 
tnem  in  the  congregation,  to  call  and  send 
ministers  into  the  Lord's  vineyard. 

Art.  XXIV.  Of  speaking  in  the  Congre- 
gation in  stick  a  tongne  as  the  People 
undcrstandeth.  (2.) 

IT    is    a   thing    plainly    repugnant    to 

John  V.  21,)  "  Little  children,  keep  yourselves  from 
idols,"  and  in  a  multitude  of  places  besides;  but 
hath  absolutely  forbidden  us  to  pay  any  religious 
worsliip  to  images.     See  Exod.  xx.  4,  5. 

Archdeacon  Welchman,  Veneer. 

''95.)  The  saints  themselves,  when  they  were 
upon  earth,  rejected  the  adoration  that  was  offer- 
ed them,  and  that  too  with  a  great  deal  of  vehe- 
mence, as  we  see  in  Acts  x.  25,  26 ;  xiv.  12 — 15. 
How  the  relics  came  to  be  more  holy  than  the 
saints  tliemselves,  it  is  hard  to  imagine. 

Veneer. 

(96.)  The  practice  of  invoking  saints  was  not 
known  in  the  three  first  centuries,  or  in  the  mid- 
dle of  the  fourth  century  ;  for  the  invocation  of 
Christ  is  urged  by  Athanasius,  Cyril,  Basil,  and 
other  fathers  of  that  time,  as  an  argument  for  his 
divinity,  because  they  did  not  pray  to  angels  or 
other  creatures;  and  Augustine,  who  died  at  the 
age  of  76,  in  the  year  430,  says.  Let  not  the  wor- 
ship of  dead  men  be  any  part  of  our  religion :  they 
ouglitto  be  so  honourid  that  we  may  imitate  them, 
but  not  worshipped." 

A  very  little  inquiry  will  convince  us,  that  there 
is  no  found, ition  whatever  for  this  doctrine  in 
Scripture.  We  are  commanded  to  offer  our  pray- 
ers to  God  through  Christ  alone  :  "  There  is  one 
God,  and  one  Mediator  between  God  and  men, 
the  man  Christ  Jesus."  1  Tim.  ii.  5.  "  Through 
him  we  have  access  to  the  Father."  Eph.  ii.  18. 
No  other  person  is  mentioned,  by  whom  we  can 
approach  the  Father:  and  the  silence  of  Scripture 
is  decisive  upon  this  subject;  for  we  may  rest  as- 
sured, that  every  necessary  direction  is  given  to  us, 
relative  to  the  important  duty  of  prayer.  The 
worshipping  of  angels  is  forbidden  by  St.  Paul ; 
"  Let  no  man  beguile  you  of  your  reward  in  a 
voluntary  humility,  and  worshipping  of  angels," 
(Col.  ii.  18 :)  it  must  therefore  be  unlawful  to  wor- 
ship men,  who  were  made  inferior  to  angels. 

Bp.  TOMLINE. 

(97.)  Between  the  five  doctrines  condemned  in 
this  Article  there  is  a  close  connection,  and  their 
history  in  general  carries  with  it  their  comDlete  re- 


the  word  of  God,  and  the  custom  of  the 
primitive  Cnurch,  to  have  public  prayer 
in  the  Church,  or  to  minister  the  sacra- 
ments, in  a  tongue  not  uuderstanded  of  the 
people. 

Art.  XXV.    Of  the  iSacra7ne?its.  (3.) 

SACRAMENTS  ordained  of  Christ  be 
not  only  badges  (4.)  or  tokens  of  Christian 
men's  profession  ;  but  rather  they  be  certain 
sure  witnesses,  and  effectual  signs  of  grace 
and  God's  good  will  towards  us,  by  the 
which  he  doth  work  invisibly  in   us,  and 

futation.  Our  Reformers  therefore  were  fully  jus- 
tified in  rejecting  these  doctrines,  which  had  thus 
arisen  from  indilCretion  and  avarice  on  the  one 
side,  and  from  ignorance  and  superstition  on  the 
other;  and  to  pronounce  them  "grounded  on  no 
warranty  of  Scripture,  but  rather  repugnant  to  the 
word  of  God."  Bp.  Tomlink. 

(98.)  Tliis  Article  consists  of  two  parts :  t!ie 
former  asserts  the  unlawfulness  of  exercising  the 
public  offices  of  religion  without  a  regular  appoint- 
ment ;  and  the  latter  relates  to  the  authority,  by 
which  ministers  are  to  be  appointed. 

Bp.  ToviUne. 

(99.)  Since  the  ministers  of  the  word  and  sacra- 
ments are  "ambassadors  for  Christ,"  and  "minis- 
ters of  God,"  (2  Cor.  v.  20 ;  vi.  4 ;)  they  must  ne- 
cessarily receive  their  authority  from  God,  and  be 
sent  by  him:  and  must  not  assume  that  authority 
to  themselves,  unless  they  are  called  to  it  by  God. 
And  since  God  our  Saviour  from  the  time  when 
he  called  the  apostles  has  not  immediately  called 
any  one  to  the  ministry ;  it  fuliows,  that  they 
must  be  called  by  those,  whose  business  it  is 
to  call  others.  Thus  the  apostles  ordained  pres- 
byters and  bishops ;  and  the  bishops,  ordained 
by  the  apostles,  did  thenceforth  ordain  others. 
See  Acts  xx.  28  ;  Heb.  v.  4. 

Archdeacon  Welchman. 

(].)  We  know  that  the  power  of  "  calling  and 
sending  ministers  into  the  Lord's  vineyard"  was 
granted  to  the  bishops  only,  from  the  age  of  the 
apostles  to  the  time  of  the  Reformation :  but  that 
from  henceforwards  some  Churches,  which  in 
other  things  were  rightly  reformed,  have  allowed 
it  also  to  presbyters ;  whether  justly  or  not,  we 
leave  it  to  themselves  to  consider :  we  neither 
judge  nor  despise  them.  But  the  case  is  widely 
different  with  our  own  countrymen ;  who,  re- 
belling against  an  excellently  well  constituted 
Church,  have  arrogated  themselves  this  power  of 
ordination.  These  therefore  we  rightly  and  de- 
servedly account  guilty  of  schism  and  disorder. 
Archdeacon  Welchman. 

(2.)  In  King  Edward's  Articles  they  took  m 


716 


ARTICLES  OF  RELIGION. 


doth  not  only  quicken,  but  also  strengthen 
and  confirm  our  faith  in  him. 

There  are  two  sacraments  (5.)  ordained 
of  Christ  our  Lord  in  the  Gospel,  that  is  to 
say,  Baptism,  and  the  Supper  of  the  Lord. 

Those  five  commonly  called  (6.)  sacra- 
ments, that  is  to  say,  Confirmation,  Penance, 
Orders,  Matrimony,  and  Extreme  Unction, 
are  not  to  be  counted  for  sacraments  of  the 
Gospel,  (7.)  being  such  as  have  grown  part- 
ly of  the  corrupt  following  of  the  apostles, 
partly  arc  states  of  life  allowed  by  the  Scrip- 
preaching:  with  prayer;  but  the  present  Article  is 
restrained  to  prayer.  The  former  only  affirms  the 
use  of  a  known  tongue  to  be  most  fit  and  agreeable 
to  the  word  of  God  :  the  latter  denies  the  worship 
in  an  unknown  tongue  to  be  lawful,  and  affirms  it 
to  be  "  repugnant  to  the  word  of  God  ;"  to  which  it 
adds  "and  tlie  custom  of  the  primitive  Church." 

Bp.  Burnet. 

(3.)  We  have  now  before  us  a  series  of  Arti- 
cles, seven  in  number,  which  treat  of  the  Chris- 
tian doctrine  of  Sacraments.  The  two  first  relate 
to  Sacraments  in  general,  the  third  to  Bi!ptism,and 
the  other  four  to  the  Lord's  Supper.  Under  this 
Article  we  are  to  consider  the  meaning  of  the 
word  "Sacrament;"  and  to  distinguish  tiie  real 
Sacraments  of  the  Go?pel  from  the  pretended  ones 
of  the  Church  of  Rome.  Bp.  Tomline. 

(4.)  Sacraments  are  indeed  so  many  "  tokens  " 
or  marks  of  distinction,  by  which  Christians  are 
distinguished  from  unbelievers ;  but  they  are  also 
visible  signs  of  an  invisible  grace,  and  do  really 
convey  that  grace,  of  which  they  are  sij;ns,  to 
those  who  receive  them  worthily  :  but  they  do 
this,  not  by  their  own  virtue  or  power,  but  by  the 
operation  of  the  Holy  Ghost  accompanying  them. 
Thus  baptism  regenerates  us,  (Acts  ii.  38;  Eph. 
V.  26:)  and  in  1  Cor.  x.  16,  we  are  told,  that  the 
Lord's  supper  communicates  to  us  the  body  and 
blood  of  Christ. 

Archdeacon  Wehhman,  Veneer. 

(5.)  As  for  the  number  of  the  sacraments,  since 
it  belongs  to  him  only  to  institute  them,  who  is 
able  to  confer  the  accompanying  grace,  there  can- 
not be  more  than  those,  which  God  himself  hath 
iiistituted.  And  those  which  he  hath  instituted  are 
but  two  ;  namely.  Baptism,  and  the  Supper  of  the 
Lord:  for  to  those  only  doth  the  definition  of  a 
Sacrament  ieiong.  Venetr. 

(6.)  That  IS,  which  were  commonly  called  so, 
when  these  Articles  were  drawn  up.  The  number 
of  Sacraments  was  not  among  the  abuses  first. cor- 
rected by  the  Reformers.  Bp.  Tomline. 

(7.)  Namely,  in  the  strict  and  proper  sense  of 
the  word:  they  were  not  instituted  as  such,  by 
Christ  or  his  apostles :  nor  were  they  known  by 


tares  ;  but  yet  have  not  like  nature  of  sacra- 
ments with  Baptism  and  the  Lord's  Supper, 
for  that  they  have  not  any  visible  sign  or 
ceremony  ordained  of  God. 

The  sacraments  were  not  ordained  (8 ) 
of  Christ  to  be  gazed  upon,  or  to  be  carried 
about,  but  that  we  should  duly  use  them. 
Andinsuchonly  as  worthily  receive  thesame, 
(9.)  they  have  a  wholesome  effect  or  opera- 
tion :  but  they  that  receive  them  unworthily, 
(10.)  purchase  to  themselves  damnation,  as 
St.  PawZ  saith. 

that  name  in  the  primitive  age  of  the  Church. 
Confirmation  and  Orders  we  allow  to  be  holy  func- 
tions derived  from  the  apostles,  though  they  want 
the  essential  qualities  of  a  Sacrament.  Penance, 
as  practised  by  papists,  is  a  corruption  of  a  part  of 
ancient  ecclesiastical  discipline,  and  was  perverted 
into  its  present  form  of  a  Sacrament  by  the  man- 
agement and  contrivance  of  the  clergy  in  the  time 
of  daikness  and  ignorance.  Matrimony  has  no 
claim  whatever  to  be  considered  as  a  Christian 
sacrament,  since  it  was  not  instituted  by  our  Sa- 
viour, nor  was  its  original  character  changed 
by  the  Gospel.  It  is  indeed  a  divine  institution  ; 
and  a  state  of  so  much  importance  to  the  happi- 
ness of  mankind,  that  it  is  very  proper  to  be 
solemnized  by  prayer  and  other  acts  of  religious 
worship.  And  lastly  we  entirely  reject  extreme 
unction,  as  having  no  other  foundation  than  that 
of  a  smybolie.il  rite,  incidentally  mentioned  in 
Scripture,  as  accompanying  the  miraculous  heal- 
ing of  bodily  distases  in  the  apostolic  age. 

Bp.  Tomline. 

(S.)  By  the  7,'ord  "Sacraments"  in  this  clause 
the  Ch'irch  means  the  sacramental  elements  :  and 
she  manifestly  strikes  at  the  known  practice  of  the 
papists,  who  elevate  the  host,  and  carry  it  about  to 
be  seen  and  adored  by  the  people.  But  the  papists 
themselves  never  used  to  carry  about  or  elevate  the 
element  of  Baptism,  ihat  I  know  of:  and  therefore 
I  cannot  tell  how  our  Church  happened  to  express 
herself  in  the  plural  number.  However,  the  propo- 
sition is  certainly  true  with  respect  to  the  elements 
of  both  the  Sacraments.  Bp.  Bennet. 

(9.)  We  derive  no  benefits  from  the  receiving 
of  the  Sacrament,  nor  indeed  from  the  perform- 
ance of  any  part  of  our  religious  duty,  unless  it  be 
done  with  a  profound  disposition,  and  a  suitable 
frame  of  mind :  "  God  is  a  spirit ;  and  they  that 
worship  him  must  worship  him  in  spirit  and  in 
truth."  John  iv.  24.  This  sentence  also  of  the 
Article  is  directed  against  the  papists,  who  main- 
tain that  the  partaking  of  the  Lord's  supper 
necessarily  promotes  our  salvation ;  that  the  opus 
operatum.  as  they  call  it,  is  always  attended  with 
real  benefit.  Bp.  Tomline. 


ARTICLES  OF  RELIGION. 


717 


Art.  XXVI.  Of  the  unworthiness  of 
Ministers,  lohich  hinders  not  the  effect 
of  the  Sacranie7its.  (11.) 

ALTHOUGH  in  the  visible  Church  (12.) 
the  evil  he  ever  mingled  with  the  good,  and 
sometime  the  evil  have  chief  authority  in 
the  ministration  of  the  word  and  sacra- 
ments :  yet  forasmuch  as  they  do  not  the 
same  in  their  own  name,  but  in  Ciirist's,  and 
do  minister  by  his  commission  and  authori- 
ty, we  may  use  their  ministry,  both  in  hear- 
ing the  word  of  God,  and  in  receiving  the 
sacraments.  Neither  is  the  effect  of  Christ's 
ordinance  taken  away  by  their  wickedness, 
nor  the  grace  of  God's  gifts  diminished  from 
such,  as  by  faith,  and  rightly,  do  receive  the 
sacraments  ministered  unto  them  ;  which  be 
effectual,  because  of  Christ's  instittUion  and 
promise,  although  they  be  ministered  by  evil 
men. 

(10.)  It  is  much  to  be  feared  that  the  expression, 
"we  eat  and  drink  our  own  damnation,"  in  our 
Communion-service,  deters  many  persons  from 
participatiilg  of  the  Lord's  supper:  and  therefore 
I  recommend  it  to  all  clergymen,  occasionally  to 
explain  to  their  congregations  the  meaning  of  the 
original  passage  from  which  it  is  taken,  as  well  as 
the  sense  of  the  word  "  damnation,"  when  our 
Bible  was  translated.  Bp.  Tomline. 

(11.)  The  enormous  and  public  vices  of  the  Ro- 
man clergy,  at  the  time  of  the  Reformation,  gave 
great  oflence  ;  and  caused  the  revival  of  the  tenet 
of  the  ancient  Donatists,  that  not  only  heresy  and 
schism,  but  personal  sins  also,  invalidated  the  sa- 
cred functions  of  Christian  ministers.  This  opin- 
ion was  maintained  by  the  Anabaptists,  but  it  was 
by  no  means  general  among  Protestants ;  it  was 
not  adopted  by  Luther  or  Calvin  ;  it  was  con- 
demned in  the  Confession  of  Augsburg,  and  in 
that  of  the  Helvetic  Churches ;  and  it  is  rejected 
by  our  Church  in  this  Article.        Bp.  Tomline. 

(12.)  The  ministers  of  the  Gospel  do  not  minis- 
ter their  own,  but  Christ's  sacraments;  and  the 
Church  in  receiving  them  hath  respect  to  Christ 
himself,  and  not  to  them :  and  therefore  she  re- 
ceives them  not  so  much  from  the  ministers,  as 
from  Christ  by  their  hands.  The  virtue  then  and 
efficacy  of  them,  since  it  depends  upon  Christ 
alone,  cannot  be  hindered  by  a  minister,  how  wick- 
ed soever  he  be.  "  Who  then  is  Paul,  and  who  is 
ApoUos,  but  ministers  by  whom  ye  believed,  even 
as  the  Lord  gave  to  every  man  1  I  have  planted, 
Apollos  watered ;  but  God  gave  the  increase."  1 
Cor.  iii.  5, 6.  Archdeacon  Welchman. 

Attendance  upon  the  public  service  of  God  is  the 
duty  of  every  Christian,  and  the  personal  faults  of 


Nevertheless,  it  appertaineth  to  the  disci- 
pline of  the  Church,  (13.)  that  inquiry  be 
made  of  evil  ministers,  and  that  they  be  ac- 
cused by  those  that  have  knowledge  of  their 
offences  :  and  finally,  being  found  guilty,  by 
just  judgment,  be  deposed. 

Art.  XXVIL      Of  Baptism.  iU.) 

BAPTISM  is  not  only  a  sign  of  profes- 
sion, and  mark  of  difference,  whereby  Chris- 
tian men  are  discerned  from  others  that  be 
not  christened  :  but  it  is  also  a  sign  of  rege- 
neration, (15.)  or  new  birth,  whereby,  as  by 
an  instrument,  they  that  receive  baptism 
rightly  are  grafted  into  the  Church  :  the 
l)romises  of  the  forgiveness  of  sin,  and  of  our 
adoption  to  be  the  sons  of  God  by  the  Holy 
Ghost,  are  visibly  signed  and  sealed  :  faith 
is  confirmed,  and  grace  increased  by  virtue 
of  prayer  unto  God.  The  baptism  of  young 
children  (16.)  is  in  any  wise  to  be  retained 

the  ministers  by  no  means  justify  us  in  absenting 
ourselves  from  it.  "  The  Scribes  and  Pharisees," 
says  our  Saviour,  "sit  in  Moses's  seat :  all  there- 
fore whatsoever  they  bid  you  observe,  that  observe 
and  do ;  but  do  not  ye  after  their  works,  for  they 
say  and  do  not."  Matt,  xxiii.  2,  3.  In  the  same 
manner  Christians  are  bound  to  observe  whatever 
their  ministers  shall  deliver  out  of  the  Word  of 
God,  and  to  consider  every  ordinance  as  valid, 
which  they  shall  perform  agreeably  to  the  institu- 
tion of  Christ ;  although  in  their  characters,  and  in 
the  disagreement  between  their  lives  and  doctrine, 
they  shall  resemble  the  Scribes  and  Pharisees. 

Bj).  Tomline. 

If  the  faults  of  ministers  vitiate  the  Sacraments, 
no  one  can  tell  whether  he  has  received  the  Lord's 
Supper,  or  whether  he  was  baptized,  or  not. 

Bp.  Tomline. 

(13.)  The  last  paragraph  of  this  Article  is  so 
clear,  that  it  needs  no  explanation  ;  and  it  is  so 
evident,  that  it  needs  no  proof.  Timothy  was  re- 
quired to  receive  "an  accusation  of  an  elder," 
when  regularly  tendered  to  hira  ;  and  to  "  rebuke 
before  all  those  that  sinned ;"  and  he  was  charged 
to  withdraw  himself  from  "  those  teachers,  who 
consented  not  to  wholesome  words,"  and  who 
"  made  a  gain  of  godliness."  1  Tim.  v.  1.  19,  20  ; 
vi.  3,  4,  5. 

(14.)  The  Greek  words  ^oktI^o)  and  Banncua;^ 
from  whence  the  English  word  "  Baptism"  is  ta- 
ken, among  the  sacred  writers  denote  any  washing, 
whether  it  be  by  dipping  or  sprinkling.  See  Mark 
vii.  4 ;  Luke  xi.  38.  But  whether  the  sacrament  of 
Baptism  be  administered  by  dipping  or  by  sprink- 
ling, it  significantly  points  out  to  us  the  grace, 
which  is  conferred  by  this  sacrament.    For,  as  the 


718 


ARTICLES  OF  RELIGION 


in  the  Church,  as  most  agreeable  with  the 
institution  of  Christ. 

Art.  XXVIII.  Of  the  Lord's  Supper.  (17.) 
THE  Supper  of  the  Lord  is  not  only  a 

filtli  of  the  body  is  washed  away  by  water,  so  are 
the  stains  of  the  soul  by  remission  of  sins:  and,  as 
in  immersion  or  dipping  it  i5  intimated,  that  we 
are  buried  and  rise  again  with  Ciirist,  so  in  asper- 
sion or  sprinkling  it  is  likewise  signified,  that  we 
die  and  are  born  again ;  since  it  was  the  custom  to 
wash  the  dead,  as  well  as  those  who  were  newly 
born.  See  Acts  ix.  37.    Archdeacon  Welchman. 

(15.)  "He  saved  us,"  saith  St.  Paul,  "by  the 
washinu  of  regeneration,  and  renewing  of  the 
Holy  Gliost."  Tit.  iii.  5.  "  They  that  receive  bap- 
tism rightly,"  that  is,  they  that  receive  it,  (from 
persons  duly  authorized,  Bp.  Tomline,)  in  the 
name  of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost,  together  with  a  serious  profession  of  faith 
and  repentance,  are  thereby  '•  grafted  into  the 
Church  :"  for  "  by  one  Spirit  are  we  all  baptized 
mto  one  body."  1  Cor.  xii.  13.  To  them  "the 
promise  of  forgiveness  of  sin  is  visibly  signed  and 
sealed  :"  and  therefore  the  author  of  the  Epistle  to 
the  Hebrews  exhorts  them  to  "  draw  near  to  God 
with  a  true  heart,  in  full  assurance  of  faith,  having 
their  hearts  sprinkled  from  an  evil  conscience,  and 
their  bodies  washed  with  pure  water,"  (Heb.  x. 
22 ;)  and  so  we  read  in  Acts  xxii.  16,  "  And  now 
why  tarriest  thou?  Arise,  and  be  baptized,  and 
wash  away  thy  sins,  calling  on  the  name  of  the 
Lord."  "The  promise t)f  our  adoption  to  be  the 
sons  of  God  by  the  Holy  Ghost"  is  likewise  "  sign- 
ed and  sealed  to  them :"  for,  as  the  apostle  says  to 
the  Galatians,  (iii.  26,  27.)  "  Ye  are  aU  the  chil- 
dren of  God  by  faith  in  Christ  Jesus.  For  as  many 
of  you,  as  have  been  baptized  into  Christ,  have  put 
on  Christ."  Also  "by  baptism  faith  is  confirmed, 
and  grace  increased,  by  virtue  of  prayer  unto  God  :" 
thus  we  see,  (Acts  ii.  41,  42,)  with  how  ardent  a 
zeal  the  new  converts  behaved  themselves  after 
they  had  been  baptized,  "  continuing  steadfastly  in 
the  apostles'  doctrine,  and  fellowship,  and  in  break- 
ing of  bread,  and  in  prayers."  Such  is  the  case 
with  adult  persons  :  nor  is  it  to  be  imagined,  even 
as  to  infants,  that  God  is  in  vain  called  upon  by  the 
Church  for  them.  Archdeacon  Welchman. 

Baptism  therefore  is  a  federal  admission  into 
Christianity:  it  is  the  seal  of  a  contract,  in  which 
all  the  privileges  and  blessings  of  the  Gospel  are 
on  Goil'3  part  conditionally  promised  to  the  per- 
sons baptized  ;  and  they  on  the  other  hand  engage 
by  a  solemn  profession  and  vow  to  maintain  the 
doctnnes,  and  observe  the  precepts,  of  the  Chris- 
tian religion. 

The  spiritual  effects  of  baptism  are  clearly  as- 


sign (IS.)  of  the  love  that  Christians  ought 
to  have  among  themselves  one  to  another  , 
but  rather  it  is  a  sacrament  of  our  redemp- 
tion by  Christ's  death  :  insomuch  that  to 
such  as  rightly,  worthily,  and  with  faith  re- 

serted  in  the  ancient  ecclesiastical  writers  :  and 
nothing  can  mark  more  strongly  the  high  idea 
they  entertained  of  the  importance  of  this  sacra- 
ment, than  the  names  which  they  applied  to  it. 
They  called  it  a  divine  indulgence;  an  absolution 
from  sin  ;  birth  in  water ;  a  regeneration  of  the 
soul ;  the  laver  of  regeneration  ;  the  water  of  life  ; 
the  unction  ;  the  seal  of  the  Lord ;  the  illumina- 
tion j  the  salvation ;  the  garment  of  immcrtality; 
the  priesthood  of  the  laity  ;  and  the  signature  of 
faith.  Bp.  Tomline. 

(16.)  The  last  heaJ  in  this  Article  relates  to  the 
baptism  of  infants,  which  is  spoken  of  with  that 
moderation,  which  appears  eminently  through  all 
the  Articles  of  our  Church.  On  this  head  it  is 
only  said,  to  be  "  most  agreeable  with  the  institu- 
tion of  Christ,"  and  that  therefore  it '•  is  to  be  in 
any  ways  retained  in  the  Church." 

Bp.  Burnet. 

Infant  baptism  is  not  mentioned  in  the  canons  of 
any  Council,  nor  is  it  inserted  as  an  object  of  faith 
in  any  creed  ;  and  thence  we  infer  that  it  was  a 
point  not  controverted  at  any  period  of  the  An- 
cient Church:  and  we  know  that  it  was  the  prac- 
tice in  all  established  national  Churches.  Dr. 
Wall  says,  that  Peter  Bruis,  a  Frenchman,  who 
lived  about  the  year  1030,  was  the  first  AntipoeJobap- 
tist  teacher  who  had  a  regular  congregation.  The 
Anabaptists  of  Germany  took  their  rise  in  the  be- 
ginning of  the  sixteenth  century  :  but  it  does  not 
appear  that  there  was  any  congregation  of  Ana- 
baptists in  England  till  the  year  1640. 

Bp.  Tomline. 

(17.)  The  institution  of  the  sacrament  of  the 
Lord's  Supper  is  recorded  by  the  three  first  Evan- 
gelists, and  by  the  apostle  St.  Paul,  whose  words 
differ  very  little  from  those  of  his  companion  St. 
Luke :  and  the  only  diflcrence  between  St.  Mat- 
thew and  St.  Mark  is,  that  the  latter  omits  the 
words  "  for  the  remission  of  sins."  There  is  a 
very  general  agreement  among  them  all.  This 
sacrament,  being  thus  instituted,  was  adopted  by 
all  early  Christians  with  very  few  exceptions :  and 
no  modern  sect  rejects  it,  except  th«  Quakers,  and 
some  Mystics,  who  make  the  whole  of  religion 
to  consist  of  contemplative  love.   Bp.   Tomline. 

(18.)  The  Lord's  supper  is  indeed  a  sign  of 
that  mutual  love,  and  of  that  intimate  friendship, 
which  is,  or  ouglit  to  be,  among  Christians:  "for 
we,  being  many,  are  one  bread  and  one  body  ;  for 
we  are  all  partakers  of  that  one  bread.  1  Cor.  x.  17. 

ARCIlDFiCON   WeLCH.MAN. 


ARTICLES  OF  RELIGION 


719 


\v 


c«3ivc  the  same,  the  bread  which  we  break 
is  a  partaking  of  the  body  of  Clirist ;  and 
likewise  the  cup  of  blessing  is  a  partaking 
of  the  blood  of  Christ. 

Transnbstantiation  (or  the  change  of  the 
substance  (19.)  of  bread  and  wine)  in  the 
Supper  of  th.e  Lord,  cannot  be  proved  by 
Holy  Writ;  (20.)  but  it  is  repugnant  to  the 

The  expressions  in  the  Article,  "partaking  in 
the  body  and  blood  of  Christ,"  and  in  St.  Paul's 
Epistle,  "  the  commanion  of  the  body  and  blood  of 
Christ,"  are  synonymous  ;  and  signifv,  that  those, 
who  worthily  receive  the  Lord's  supper,  share  in 
the  benefits  which  were  purchased  for  mankind  by 
the  death  of  Christ ;  such  as  reconciliation  to  God, 
the  assistance  of  his  holy  Spirit,  the  strengthening 
of  faith,  and  final  remission  of  sins  in  those,  who 
continue  to  believe  and  obey  the  Gospel.  The 
Lord's  supper  therefore  fully  answers  the  descrip- 
tion of  "  sacraments  ordained  by  Christ,"  as  given 
in  the  twenty -fifth  Article  :  that  they  "are  not  only 
badges  or  tokens  of  Christian  men's  profession, 
but  rather  they  be  certain  sure  witnesses  and  effect- 
ual signs  of  grace  and  God's  good  will  towards  us, 
by  the  which  he  doth  work  invisibly  in  us,  and  doth 
not  only  quicken,  but  also  strengthen  and  confirm 
our  faith  in  him.  B^.  Tomline. 

(19.)  The  Article  next  condemns  the  popish 
doctrine  of  transubstantiatioa  or  the  change  of  the 
substance  of  bread  and  wine  into  the  real  substance 
of  Christ's  body  and  blood,  in  the  administration 
of  the  Lord's  supper.  The  idea  of  Christ's  bodily 
presence  in  the  eucharist  was  first  started  in  the 
beginning  of  the  eighth  century,  and  it  owed  its 
rise  to  the  indiscretion  of  preachers  and  writers  of 
warm  imaginations,  who,  instead  of  explaining  ju- 
diciously the  lofty  figures  of  Scripture  language 
upon  this  subject,  understood  and  urged  them  in 
their  literal  sense.  Thus  the  true  meaning  of  these 
expressions  was  grossly  perverted  :  but  as  this 
conceit  seemed  to  exalt  the  nature  of  the  holy  Sa- 
crament, it  was  eagerly  received  in  that  ignorant 
and  superstitious  age  ;  and  v.'as  by  degrees  carried 
farther  and  farther,  by  persons  still  less  guarded  in 
their  application  of  these  metaphorical  phrases,  till 
at  length,  in  the  twelfth  century  the  actual  change 
of  bread  and  wine  into  the  body  and  blood  of 
Christ,  by  the  consecration  of  the  priest,  was  pro- 
nounced to  be  a  Gospel  truth,  by  the  pretended  au- 
thority of  the  Church  of  Rome.  Luther,  in  contra- 
diction to  the  other  reformers,  only  changed  tran- 
SL'bstantiation  into  consubstantiation,  which  means 
that  the  substance  of  Christ's  body  and  blood  is 
present  in  the  holy  Sacrament  with  the  substance 
of  the  bread  and  wine  ;  and  his  perseverance  in 
this  opinion  was  a  principal  cause  of  the  division 
among  the  reformed  Churches.    He  was  opposed 


plain  words  of  Scripture,  overthroweth  the 
nature  of  a  sacrament,  and  hath  given  occa- 
sion to  many  superstitions. 

The  body  of  Christ  is  given,  taken,  and 
eaten  in  the  supper,  only  after  an  heavenly 
and  spiritual  manner.  And  the  mean 
whereby  the  body  of  Christ  is  received  and 
eaten  in  the  Supper,  is  faith.  (2L) 

by  Zuingle  and  Calvin,  but  the  Confession  of 
Augsburg,  which  was  drawn  up  by  Melanchthon, 
favours  consubstantiation.  There  is  however  con- 
siderable doubt  concerning  the  real  sentiments 
of  Melanchthon,  upon  this  subject,  especially  in 
the  latter  part  of  his  life.  Bp.  Tomline. 

(20.).  In  arguing  against  this  doctrine,  we  may 
first  observe,  that  it  is  contradicted  by  our  senses, 
since  we  see  and  taste  that  the  bread  and  wine 
after  consecration,  and  when  we  actually  receive 
them,  still  continue  to  be  bread  and  wine,  without 
any  change  or  alteration  whatever.  And  again, 
was  it  possible  for  Christ,  when  he  instituted  the 
Lord's  supper,  to  take  his  own  body  and  his  own 
blood  into  his  own  hands,  and  deliver  them  tc 
every  one  of  his  apostles  ?  or  was  it  possible  for 
the  apostles  to  understand  our  Saviour's  command 
to  drink  his  blood  literally,  when  they  were  for 
bidden,  under  the  severest  penalties,  to  taste  blood 
by  the  law  of  Moses,  of  which  not  only  they  them- 
selves, but  Christ  also, had  been  a  strict  observer? 
They  expressed  not  the  slightest  surprise  or  reluc- 
tance wJien  Christ  delivered  to  them  the  bread  and 
wine,  which  could  not  have  been  the  case,  had 
they  conceived  themselves  commanded  to  eat  the 
real  body  and  drink  the  real  blood  of  their  Lord 
and  Master.  The  bread  and  wine  must  have  been 
considered  by  them  as  symbolical,  and  indeed  the 
whole  transaction  was  evidently  figurative  in  all  its 
parts  ;  it  was  instituted,  as  was  just  noAV  observed, 
when  the  Jcavs,  by  killing  the  paschal  lamb,  com- 
memorated their  deliverance  from  Egyptian  bon- 
dage by  the  hand  of  Moses,  which  was  typical  of 
the  deliverance  of  all  mankind  from  the  bondage 
of  sin  by  the  death  of  Christ,  the  Lamb  slain  from 
the  foundation  of  the  world  ;  and  as  the  occa- 
sion was  typical,  so  likewise  were  the  words  used 
by  our  Saviour :  "  This  is  my  body  which  is  bro- 
ken, and  this  is  ray  blood  which  is  shed."  But  his 
body  was  not  yet  broken  nor  was  his  blood  yet 
shed  ;  and  therefore  the  breaking  of  the  broad,  and 
the  pouring  out  of  the  wine,  were  then  figurative 
of  what  was  about  to  happen,  as  they  are  now 
figurative  of  what  has  sctualiy  happened.  He  al- 
so said,  "  This  cup  is  tho  new  testament  of  my 
blood,"  (1  Cor.  xi.  25;)  M^hith  words  could  not  be 
meant  in  a  literal  sense ;  the  cup  could  not  be 
changed  into  a  covenant,  though  it  might  be  a  re- 
presentation or  memorial  of  it.    Our  Saviour  called 


720 


ARTICLES  OF  RELIGION. 


The  sacrament  of  the  Lord's  Supper  was 
not  (22.)  by  Christ's  ordinance  reserved, 
carried  about,  Kfted  up,  or  worshipped. 

Art.  XXIX.  Of  the  wicked,  which  eat 
vot  oj  the  Body  of  Christ  in  the  use  of 
the  Lord^s  Supper.  (23.) 

THE  wicked,  and  such  as  be  void  of  a 
lively  faith,  (2  )  although  they  do  carnally 

the  wine,  after  it  was  consecrated,  "  the  fruit 
of  the  vine,"  (Matt.  xxvi.  29,)  which  implied  that 
no  change  had  taken  place  in  its  real  nature. 
Since  then  the  words,  "  this  is  ray  body,  and  this 
is  my  blood,"  upon  which  the  papists  pretend  to 
support  this  doctrine,  were  manifestly  used  in  a 
figurative  sense,  and  must  have  been  so  under- 
stood by  the  apostles,  to  whom  they  were  origin- 
ally addressed,  we  may  safely  pronounce  that 
transubstantiation,  or  the  change  of  the  substance 
of  bread  and  wine,  in  the  supper  of  the  Lord,  can- 
not be  proved  by  holy  writ.  That  the  early  Chris- 
tians understood  our  Saviour's  words  in  a  figura- 
tive sense,  appears  from  the  writings  of  more  than 
twenty  fathers,  without  a  single  authority  on  the 
opposite  side.  Bp.  Tomline. 

(21.)  Since  Christ  suith,  (John  vi.  53,)  "  Except 
ye  eat  the  flesh  of  the  Son  of  man  and  drink  his 
blood,  ye  have  no  life  in  you  ;"  and  since  he  also 
sailh,  (ver.  47,)  that  "  he  that  believeth  on  him 
hath  everlasting  life:"  it  is  manifest  that  faith  is 
the  mean  by  which  the  body  of  Christ  is  eaten. 
See  also  John  vi.  35.      Archdeacon  Welchman. 

(22.)  This  last  part  of  the  Article  refers  aUo  to 
the  papists,  among  whom  it  is  the  custom  to  re- 
serve part  of  the  consecrated  bread,  for  the  pur- 
pose of  giving  it  to  the  sick,  or  other  absent  per- 
sons, at  some  future  time ;  they  also  carry  about 
the  host,  when  consecrated,  in  solemn  procession, 
elevate  it  with  superstitious  ceremony,  and  wor- 
ship it  in  the  same  manner  as  they  would  worship 
Christ  himself.  None  of  these  practices  are  war- 
ranted by  Christ's  ordinance,  or  any  authority  of 
Scripture  ;  they  are  utterly  inconsistent  with  the 
simplicity  and  spiritual  nature  of  Christian  sacra- 
ments; they  were  unknown  in  the  primitive  ages 
of  the  Gospel;  and  have  evidently  originated  from 
the  absurd  doctrine  of  transubstantiation. 

Bp.  Tomline. 

(23.)  This  Article  is  connected  wnth  the  pre- 
ceding, and  follows  from  it;  it  was  probably  direct- 
ed against  one  of  the  papists,  who  contend,  that 
the  mere  receiving  of  the  Lord's  Supper  procures 
remission  of  sins,  ex  opere  operato,  as  it  were 
mechanically,  whatever  may  be  the  character 
and  disposition  of  the  communicant. 

Bp.  Tomline. 

(24.)  This  Article  is  an  inference  or  deduction 


and  visibly  press  with  their  teeth  (as  St. 
Augusti?ie  sailh)  the  sacrament  of  the  body 
and  blood  of  Christ ;  (25.)  yet  in  no  wise 
are  they  partakers  of  Christ  ;  but  rather  to 
their  condemnation  do  eat  and  drink  the 
sign  or  sacrament  of  so  great  a  thing. 

Art.  XXX.     Of  both  Kinds.  {26.) 
THE  cup  of  the  Lord  is  not  to  be  denied 

from  the  former :  for  since  a  lively  faith  is  the 
mean,  whereby  we  eat  the  body  of  Christ  in  the 
Lord's  Supper,  it  is  impossible  that  the  wicked, 
who  have  no  true  faith,  should  be  partakers  of  the 
body  of  Christ :  and  St.  John  tells  us,  that,  "  if  we 
say  that  we  have  fellowship  with  him,  and  walk 
in  darkness,  Ave  lie  and  do  not  the  truth:  Lut  if  we 
walk  in  the  light,  as  he  is  in  the  light,  we  have 
fellowship  one  with  another,  and  the  blood  of  Je- 
sus Christ  his  Son  cleanseth  us  from  all  sin."  1 
John  i.  6,  7.  Archdeacon  Welchman. 

(25.)  The  passage  of  St.  Augustine,  to  which 
this  Article  refers,  is  in  his  26th  treatise  on  St. 
John.  The  words  are  these  :  "  He  that  eateth  my 
flesh,  and  drinketh  my  blood,  dwelleth  in  me,  and 
I  in  him."  To  dwell  then  in  Christ,  and  to  have 
him  dwelling  in  us,  this  is  to  eat  that  food,  and  to 
drink  that  drink.  And  he,  who  by  this  means  doth 
not  dwell  iu  Chiist,  and  in  whom  Christ  doth  not 
dwell,  without  doubt  neither  spiritually  eats  his 
flesh,  nor  drinks  his  blood,  though  he  carnally  press 
with  his  teeth  the  sacrament  of  the  body  and  blood 
of  Christ :  but  rather  to  his  own  condemnation 
he  eats  and  drinks  the  sacrament  of  so  great  a 
thing,  because  he  hath  presumed  to  come  impure 
to  the  sacraments  of  Christ,  which  none  receive 
worthily,  but  they  who  are  pure :  of  whom  it  is 
said,  "  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God."    Matt.  v.  8. 

Archdeacon  Welchman. 

(26.)  It  appears  from  the  unanimous  testimony 
of  the  fathers,  and  from  all  the  ancient  rituals  and 
liturgies,  that  the  sacrament  of  the  Lord's  Supper 
was,  in  the  early  ages  of  the  Church,  administered 
in  both  kinds,  as  well  to  the  laity  as  to  the  clergy. 
The  practice  of  denying  the  cup  to  the  laity  arose 
out  of  the  doctrine  of  transubstantiation.  The  be- 
lief that  the  sacramental  bread  and  wine  were  ac- 
tually converted  into  the  body  and  blood  of  Christ, 
naturally  produced,  in  a  weak  and  superstitious  age, 
an  anxious  fear  lest  any  part  of  them  should  be  lost 
or  wasted.  To  prevent  any  thing  of  this  kind  in 
the  bread,  small  wafers  w'ere  used,  which  were  put 
at  once  into  the  mouths  of  the  communicants  by  the 
officiating  ministers;  but  no  expedient  could  be 
devised  to  guard  against  the  occasional  spilling  of 
the  wine  in  administering  it  to  large  congregations. 
The  bread  was  sopped  in  the  wine,  and  the  wine 


ARTICLES  OF  RELIGION. 


721 


to  the  lay-people:  for  both  parts  of  the 
Lord's  sacrament,  by  Christ's  ordinance  and 
commandment,  onght  to  be  ministered  to  all 
Christian  men  alike. 

Art.    XXXI.      Of  the   one    Oblation   of 
Christ  finished  upon  the  Cross.  (27.) 

THE  offering  of  Christ  once  made,  is 
that,  perfect  redemption,  propitiation,  and 
satisfaction  for  all  the  sins  of  the  whole 
world,  both  original  and  actual ;  and  there 

was  conveyed  by  tubes  into  the  mouth,  but  all  in 
vain  ;  accidents  still  happened,  and  therefore  it 
was  determined  that  the  priests  should  entirely 
withhold  the  cup  from  the  laity.  It  is  to  be  supposed 
that  a  change  of  this  sort,  in  so  important  an  ordi- 
nance as  that  of  the  Lord's  Supper,  could  not  be 
effected  at  once.  The  first  attempt  seems  to  have 
been  made  ia  the  twelfth  century  ;  it  was  gradual- 
ly submitted  to,  and  was  at  last  established  by  the 
authority  of  the  Council  of  Constance,  in  the  year 
1414  ;  but  in  their  decree  they  acknowledged  that 
"  Christ  did  institute  this  sacrament  of  both  kinds, 
and  that  the  faithful  in  the  primitive  Church,  did 
receive  both  kinds;  yet  a  practice  being  reason- 
ably introduced  to  avoid  some  dangers  and  scan- 
dals, they  appoint  the  custom  to  continue  of  conse- 
crating in  both  kinds,  and  of  giving  to  the  laity  only 
in  one  kind,"  thus  presuming  to  depart  from  the 
positive  commands  of  our  Lord  respecting  the  man- 
ner of  administering  the  sign  of  the  covenant  be- 
tween himself  and  mankind.  From  that  time  it 
has  been  the  invariable  practice  of  the  Church  of 
Rome  to  confine  the  cup  to  the  priests.  And  it 
was  again  admitted  at  the  Council  of  Trent,  that 
the  Lord's  Supper  was  formerly  administered  in 
both  kinds  to  all  communicants,  but  it  was  openly 
contended,  that  the  Church  had  power  to  make  the 
alteration,  and  that  they  had  done  it  for  weighty 
and  just  causes.  These  causes  are  not  stated  in 
the  canon  of  the  Council.  The  reformed  Churches, 
even  the  Lutheran,  which  maintain  the  doctrine  of 
consubstantiation,  restored  the  cup  to  the  laity.  In 
a  convocation  held  in  the  first  year  of  Edward  the 
Sixth's  reign  it  was  unanimously  voted  that  the  sa- 
crament of  the  Lord's  Supper  should  be  received 
in  both  kinds  by  the  laity  as  well  as  the  clergy ;  and 
therefore  it  is  remarkable  that  there  was  nothing 
on  this  subject  in  the  Articles  of  1552:  both  this, 
and  the  preceding  Article  were  added  in  1562. 

Bp.  Tomline. 
(27.)  The  papists  believing  tiiat  the  bread  and 
wine  are  by  consecration  changed  into  the  real 
body  and  blood  of  Christ,  consider  Christ  as  offer- 
ed up  to  God  at  every  celebration  of  the  eucharist ; 
and  maintain  that  this  sacrifice  of  Christ  will  be 
the  means  of  shortening  the  pains  of  purgatory, 
91 


is  none  other  satisfaction  for  sin,  but  that 
alone.  Wherefore  the  sacrifice  of  masses,  in 
which  it  was  commonly  said  that  the  priest 
did  offer  Christ  for  the  quick  and  the  dead, 
to  have  remission  of  pain  or  guilt,  were  blas- 
phemous fables,  and  dangerous  deceits.  (28.) 

Art.    XXXII.       Of    the    Marriage     of 
Priests.  (29.) 

BISHOPS,  Priests,  and  Deacons  (30.)  are 
not  commanded  by  God's  law,  either  to  vow 

and  of  reconciling  God  to  those  who  shall  procure 
such  masses  to  be  said,  whether  they  be  living  or 
dead.  Hence  the  rich  are  induced  to  give  or  be- 
queath money  for  this  purpose,  and  masses  aVe  con- 
stantly said  in  popish  churches,  in  the  name,  and 
at  the  request,  of  particular  persons,  whose  salva- 
tion they  are  supposed  to  promote.  These  are 
called  solitary  masses,  as  the  priests  only  partake 
of  ihem  ;  and  it  frequently  happens  that  several  of 
these  masses  are  going  on  at  the  same  time,  ai  dif- 
ferent altars  in  the  same  church.  _Thcse  masses 
were  unknown  among  early  Christians;  and  even 
at  the  Council  of  Mentz,  at  the  end  of  the  reign  of 
Charlemagne,  it  was  decreed,  that  no  priest  should 
say  mass  alone.  Solitary  masses  did  not  come 
into  general  use  till  the  twelfth  century,  soon  after 
the  doctrine  of  transubstantiation  was  established  ; 
but  the  belief  that  particular  persons  might  be 
benefitted  by  offerings  made  in  their  name  at 
the  Lord's  table,  was  more  ancient ;  and  the  cus- 
tom of  praying  for  the  dead  at  the  administration 
of  the  Lord's  Supper,  was  as  old  as  the  time  of 
Chrysostom.  From  these  practices  to  that  of  bf- 
fering  private  masses  for  the  dead  or  living,  the 
the  transition  was  easy,  with  the  assistance  of  the 
newly-invented  doctrine  of  transubstantiation  ;  anu> 
more  especially  as  these  masses  were  made  the 
source  of  great  wealth  to  the  clergy.  The  Article 
is  directed  against  this  doctrine  and  practice  of  the 
Church  of  Rome.  B p.  Tomline. 

(28.)  "  The  sacrifices  of  masses"  may  justly  be 
called  fables,  since  they  have  no  authority  in  Scrip- 
ture ;  and  they  are  blasphemous,  inasmuch  as 
they  derogate  from  the  sufficiency  of  the  death 
and  passion  of  Christ,  as  an  expiation  for  the 
sins  of  mankind  ;  and  they  are  dangerous  deceits, 
because  they  encourage  wickedness,  by  holding 
out  an  easy  method  of  pardon,  and  lead  men  to 
place  their  hope  of  salvation  upon  a  false  founda- 
tion. Bp.  Toviline. 

(29.)  Siricus,  whoaccording  to  Dufresnoy,  died 
in  the  year  399,  was  the  first  pope  that  forbade 
the  marriage  of  the  clergy  ;  but  it  is  probable  this 
prohibition  was  but  little  regarded,  as  the  celibacy 
of  the  clergy  seems  not  to  have  been  completely 
established  till  the  papacy  of  Gregory  the  Seventh, 


722 


ARTICLES  OF  RELIGION. 


the  estate  of  single  life,  or  to  abstain  from 
marriage  :  tliprefore  it  is  lawful  for  them,  as 
for  ait  other  Cfiriptian  men,  to  marry  at  their 
own  discretion,  as  theysliall  judge  the  same 
to  serre  better  to  godliness. 

Art.  XXXI II.  Of  excommunicate  Per- 
sons, how  they  are  to  he  avoided.  (31.) 
Til  AT  person  which  by  open  denuncia- 
tion of  the  Church  (32.)  is  rightly  cut  ofT 
from  the  unity  of  the  Church,  and  excom- 
municated, ought  to  be  taken  of  the  whole 
multitude  of  the  faithful,  as  an  heathen  and 
publican,  until  he  be  openly  reconciled  by 
penance,  and  received  into  the  Church  (33.) 
by  a  judge  that  hath  authority  thereutito. 

Art.  XXXI V.     Of  the  Traditions  of  the 
Church.  (34.) 

IT  is  not  necessary  (35.)  that  traditions 

at  the  end  of  the  eleventh  century,  and  even  then 
itwas  loudly  complained  ofby  many  writers.  The 
liistory  of  the  following  ceniuries  abundantly  proves 
the  bad  effects  of  this  abuse  of  Church  power. 

Bp.  Tomline. 
(30.)  Since  it  appears  from  1  Cor.  ix.  5,  that 
the  apostles  had  and  led  about  their  wives ;  and 
since  St.  Paul  tells  us,  (1  Tim.  iii.  11,)  whatquali- 
ficalions  the  wives  of  presbyters  and  deacons  ought 
to  have;  and  finally,  since  we  are  told  in  Heb.  xiii. 
4,  that  "  marriage  is  honorable  in  all,  and  the  bed 
undefiled  :"  it  follows  that  it  is  lawful  for  the  cler- 
gy to  marry,  as  well  as  for  other  Christians,  as  this 
Article  directs.  Veneer. 

(31.)  Excommunication  was  practised  in  the 
early  times  of  the  Church  for  certain  offences,  and 
excommunicated  persons  were  upon  repentance 
asain  restored  to  communion.  There  were  two 
sorts  of  excommunications,  the  less  and  the  greater ; 
by  the  former,  men  were  excluded  from  partaking 
of  the  eucharist,  but  they  were  allowed  to  attend  the 
other  parts  of  divine  service ;  by  the  latter  they 
were  entirely  expelled  from  Church,  and  were  not 
permitted  to  be  present  at  the  performance  of  any 
public  office  of  religion  ;  the  former  was  temporary 
but  the  latter  was  perpetual,  unless  the  delinquent 
gave  full  proof  of  his  repentance. 

Most  of  the  reformed  Churches  asserted  the 
power  of  excommunication;  it  make  a  part  of  our 
Church  discipline,  but  it  has  of  late  years  been  very 
rarelv  practised.  Bp.  Tomline. 

(32.)  The  nature  of  all  societies  must  import 
this ;  that  they  have  a  power  to  maintain  them- 
■selves  according  to  the  design  and  rules  of  their 
society.  A  combination  of  men,  made  upon  any 
bottom  whatsoever,  mast  be  supposed  to  have  a 
right  to  exclude  out  of  their  number  such  as  may 


and  ceremonies  be  in  all  places  one.  or  ut- 
terly like  •  for  at  all  times  they  have  been 
divers,  and  may  be  changed  according  to  ^-^ 
the  diversity  of  countries,  times,  and  men's 
manners,  so  that  nothing  be  ordained 
ao^ainst  God's  word.  Whosoever,  throuirh 
his  private  judgment,  willingly  and  purpose- 
ly doth  openly  break  the  traditions  and  cere- 
monies of  the  Church,  which  be  not  repug- 
nant to  the  word  of  God,  and  I  e  ordained 
and  approved  by  common  atilhority,  ought 
to  be  rebuked  openly  (that  otiier  may  fear  to  ^ 
do  the  like)  as  he  that  offendeth  against 
the  common  order  of  the  Church,  and 
hurteth  the  authority  of  the  magistrate,  and 
-woundeth  the  consciences  of  the  wetik 
brethren. 

Every  particular  or  national  Church  (36.) 
hath  authority  to  ordain,  change,  and  abol- 
ish ceremonies,  or  rites  of  the    Church,  or- 

be  a  reproach  to  it,  or  a  mean  to  dissolve  it:  and 
i(  must  be  a  main  part  of  the  ofBce  and  duty  of  the 
pastors  of  the  Church  to  separate  the  good  from 
the  bad ;  to  warn  the  unruly  ;  and  to  put  from 
among  them  wicked  persons.  Bp.  Burnet. 

(33.)  Penance  is  an  ecclesiastical  punishment, 
used  in  the  discipline  of  the  Church,  which  doth 
effect  the  body  of  the  penitent :  by  Avhich  he  is 
obliged  to  give  a  public  satisfiiction  to  the  Church 
for  the  scandal  he  hath  given  by  his  evil  example, 

Bp.  Burnet. 

(34.)  The  word  "traditions"  is  not  here  used  in 
the  same  sense,  in  which  it  was  used  in  the  ex- 
planation of  the  sixth  Article.  It  there  signified 
unwritten  articles  of  faith,  asserted  to  be  derived 
from  Christ  and  his  apoitles;  in  this  Article  it 
means  customs  or  practices,  relative  to  the  exter- 
nal worship  of  GoJ.  which  have  been  delivered 
down  from  former  times:  that  is,  in  the  sixth  Ar- 
ticle, traditions  meant  traditional  doctrines  of  pre- 
tended divine  authority  ;  and  in  this  it  means  tra- 
ditional practices  acknowledged  to  be  of  human  in 
stitution.  Bp.  Tomline. 

(35.)  Rites  and  ceremonies  are  in  themselves  i-n- 
different,  as  is  agreed  on  all  hands  :  and  therefore 
there  is  no  necessity  for  their  being  the  same  in  all 
countries  and  all  times.  For,  as  the  apostle  argues, 
(Rom.  xiv.  17,)  the  essential  parts  ol  religion  are 
of  another  nature;  namely,  "  righteousness,  peace, 
and  joy  in  the  Holy  Ghost." 

Nevertheless  when  those  indifferent  things  are 
established  by  the  authority  of  the  Church,  they 
ought  to  be  observed  by  all,  out  of  reverence  to  that 
authority,  because  it  is  from  God,  who  hath  com- 
manded us  to  "obey  those  who  rule  over  us," 
(Heb.  xiii.  17;)  and  to  be  subject  to  the  higher 
powers,"  (Rom.  xiii.  1 ;)    and   who  hath  left  a 


ARTICLES  OF  RELIGION. 


723 


j- 


dained  only  by  man's  authority,  so  that  all 
things  be  done  to  edifying. 

Art.  XXXV.     Of  Homilies.  (37.) 

The  second  Book  of  Homilies,  the  sever- 
al titles  whereof  we  have  joined,  under  this 
Article,  doth  contain  a  godly  and  v;ho!e- 
some  doctrine,  (38.)  and  necessary  (39.)  for 
these  times  ;  as  doth  the  former  Book  of 
Homilies,  which   were  set  forth  in  the  time 

power  with  the  governors  of  the  Church  to  take 
care,  that  "  all  things"  in  the  public  worship  "  be 
done  decently  and  in  order."  I  Cor.  xit.  40.  And 
therefore,  whosoever  wilfully  and  openly  breaks 
the  traditions  and  ceremonies  of  the  Cliurch,  thus 
ordained,  is  a  schismalica)  person,  a  disturber  of 
the  peace  of  the  Church.  Veneer. 

(36.)  Tlie  second  branch  of  this  Article  is 
again-t  the  unalterableaess  of  laws  made  in  mat- 
ters indifferent;  and  it  asserts  the  ri2[hl  of  every 
national  Church  to  take  care  of  itself.  That  the 
laws  of  any  one  age  of  the  Church  cannot  bind 
another,  is  very  evident  from  this,  that  all  legisla- 
ture is  still  entire  in  li)c  hands  of  tho;e  who  have 
it.  The  laws  of  God  do  bind  all  men  at  all  times : 
but  the  laws  of  the  Church,  as  well  as  the  laws  of 
every  state,  are  only  provisions  made  upon  the 
present  state  of  things,  from  the  fitness  or  unfit- 
ness that  appears  to  be  in  them,  for  the  great  ends 
of  religion,  or  for  the  good  of  mankind.  All  these 
things  are  subject  to  alteration;  therefore  the  power 
of  the  Church  is  in  every  age  entire,  and  is  as  great 
as  it  was  in  any  one  age,  since  the  days,  in  which 
she  was  under  the  conduct  of  men  immediately  in- 
spired. Ep,  Burnet. 

But  though  there  may  sometimes  be  sufficient 
ground  for  ordaining  new  ceremonies,  or  for  alter- 
ing or  abolishing  old  ones,  it  is  to  be  remembered, 
that  changes  in  established  forms  are  not  to  be 
made  for  slight  causes,  or  without  full  deliberation  ; 
and  we  are  always  to  keep  in  view  the  apostelical 
precept  allude  1  to  in  the  Article  ;  "  Let  us  follow 
after  the  things  which  make  for  peace,  and  things 
wherewith  we  may  edify  one  another,"  Rom  xiv. 
19.  The  principle,  upon  which  the  popish  cere- 
monies were  rejected  at  the  time  of  the  Reforma- 
tion, was  of  a  higher  nature  than  that  upon  which 
we  have  been  now  arguing  ;  they  were  condemn- 
ed, because  they  were  inconsistent  with  the  sim- 
plicity of  Christian  worship,  and  were  calculated 
to  perpetuate  that  superstition  to  which  they  owed 
their  origin.  Bp.  Tomline. 

(37.)  In  this  Article,  the  doctrine  contained  in 
the  books  of  Homilies  is  asserted,  in  opposition  to 
the  Romanists,  who  have  condemned  them  as  he- 
retical ;  and  the  reading  of  them  in  Churches  is  ap- 
proved of,  in  opposition  to  the  Puritans,  who  have 


of  Edward  the  Sixth ;  and  therefore  we 
judge  them  to  be  read  in  churches  by  the 
ministers,  diligently  and  distinctly,  that  they 
may  be  understanded  of  the  people. 

Of  the  Names  of  the  Homilies.  (40.) 

1.  Of  the  right  Use  of  the  Church. 

2.  Against  Peril  of  Idolatry. 

3.  Of   repairing   and   keeping  clean  of 
Churches. 

contended  that  nothing  ought  to  be  publicly  read  in 
Churches  besides  the  Scriptures. 

Archdeacon  Welchman. 

(38.)  By  this  approbation  of  the  two  books  of 
Homilies  it  is  not  meant,  that  every  passage  of 
Scripture,  or  argument,  that  is  made  use  of  in 
them,  is  always  convincing  ;  or  that  everv  expres- 
sion is  so  severely  worded,  that  it  may  not  need  a 
little  correction  or  explanation:  all  that  we  profess 
about  them  is  only  that  they  "contain  a  godly  and 
wholesome  doctrine."  This  rather  relates  to  the 
main  importance  and  design  of  them,  than  to  every 
passage  in  them.  Though  this  may  be  said  con- 
cerning them,  that  considering  the  age  wherein 
they  were  written,  the  imperfection  of  our  lan- 
guage, aud  some  inferior  defects,  they  are  two 
very  extraordinary  books.  Some  of  them  are  bet- 
ter writ  than  others,  and  are  equal  to  any  thing  that 
has  been  writ  upon  those  subjects  since  that  time. 

Bp.  Burnet. 

(39.)  By  "  necessary  for  these  times"  is  not  to 
be  meant,  that  this  was  a  book  fit  to  serve  a  turn  ; 
but  only  that  this  book  was  necessary  at  that  time, 
to  instruct  the  nation  aright,  and  so  was  of  great 
use  then :  but  though  the  doctrine  in  it,  if  once 
true,  must  be  always  true,  yet  it  will  not  be  always 
of  the  same  necessity  to  the  people.  As  for  in- 
stance :  there  are  many  discourses  in  the  epistles 
of  the  apostles,  that  relate  to  the  controversies  then 
on  foot  with  the  Judaizers,  to  the  engagements  the 
Christians  then  lived  in  with  the  heathens,  and  to 
those  corruptors  of  Christianity  that  were  in  those 
days.  Those  doctrines  were  necessary  for  that 
time :  but,  though  they  are  now  as  true  as  they  Avere 
then,  yet  since  we  have  no  commerce  either  with 
Jews  or  Gentiles,  we  cannot  say  that  it  is  necessa- 
ry for  the  present  time  to  dwell  much  on  those 
matters,  as  it  was  for  that  time  to  explain  them 
once  well.  If  the  nation  should  come  to  be  quite 
out  of  the  danger  of  falling  back  into  popery,  it 
would  not  be  so  necessary  to  insist  upon  many  of 
the  subjects  of  the  Homilies,  as  it  was  when  they 
were  first  prepared.  Bp.  Burnet. 

(40.)  It  is  remarkable  that  the  titles  of  the  Hom- 
ilies, as  enumerated  in  this  Article,  are  not  precise- 
ly the  same  as  the  titles  prefixed  in  the  book  of 
Homilies.  Bp.  Tomline. 


724 


ARTICLES  OF  RELIGION. 


4.  Of  good  Works  :  first  of  Fasting. 

5.  Ao^ainst  Gluttony  and  Drunkenness. 

6.  A2:ainst  Excess  of  Apparel. 

7.  Of  Prayer. 

8.  Of  the  Place  and  Time  of  Prayer. 

9.  That  Common  Prayers  and  Sacra- 
ments oufflit  to  be  ministered  in  a 
known  Tono;ue. 

10.  Of  the  reverent  Estimation  of  God's 
Word. 

n.  Of  Alms-doing. 

12.  Of  the  Nativity  of  Christ. 

13.  Of  the  Passion  of  Christ. 

14.  Of  the  Resurrection  of  Christ. 

15.  Of  the  worthy  receiving  of  the  Sacra- 
ment of  the  Body  and  Blood  of  Christ. 

16.  Of  the  Gifts  of  the  Holy  Ghost. 

17.  For  the  Rogation-days. 

18.  Of  the  State  of  Matrimony. 

19.  Of  Repentance. 

20.  Against  Idleness. 

21.  Against  Rebellion. 

[This  Article  is  received  in  this  Church, 
so  far  as  it  declares  the  Books  of  Homilies 
to  be  an  explication  of  Christian  doctrine, 
and  instructive  in  piety  and  morals.  But  all 
references  to  the  constitution  and  laws  of 
England  are  considered  as  inapplicable  to 
the  circumstances  of  this  Church,  which  al- 
so suspends  the  order  for  the  reading  of  said 
Homilies  in  churches,  until  a  revision  of 
them  may  be  conveniently  made,  for  the 
clearing  of  them  as  well  from  obsolete  words 
and  phrases,  as  from  the  local  references.] 

Art.  XXXVI.    Of  Consecration  of  Bisk- 
ops  and  Ministers. 

THE  Book  of  Consecration  (41.)  of  Bish- 

(41.)  This  book  not  only  contains  every  thing, 
which  is  necessary  for  the  appointment  of  persons 
to  the  several  ministerial  functions,  without  being 
liable  in  any  one  respect  to  the  imputation  of  su- 
perstition or  ungodliness  ;  but  whoever  reads  it 
will  be  convinced,  that  it  is  drawn  up  with  the  ut- 
most caution,  and  with  every  possible  attention  to 
propriety  ;  it  guards  against  the  admission  of  un- 
worthy persons  into  the  order  of  deacons  and 
priests,  by  enjoining  previous  examination  into  their 
moral  and  literary  character,  and  also  into  their  re- 
ligious knowledge  and  principles  ;  it  requires  at  the 
time,  both  of  ordination  and  consecration,  an  expli- 
cit declaration  and  solemn  promise,  relative  to  the 
great  points  of  faith  and  practice  ;  the  prayers  are 
devout  and  appropriate  ;  and  all  the  ceremonial 
parts  of  these  offices  are  simple,  and  grave,  and  ad- 
mirably adapted  to  their  respective  occasions.  The 
service  for  the  ordination  of  priests  is  indeed  so 


ops,  and  Ordering  of  Priests  and  Deacons, 
as  set  forth  by  the  General  Convention  of 
this  Church  in  1792,  doth  contain  all  things 
necessary  to  such  consecration  and  order- 
ing ;  neither  hath  it  any  thing  that,  of  itself, 
is  superstitious  and  ungodly  :'and,  therefore, 
whosoever  are  consecrated  or  ordered  ac- 
cording to  said  form,  we  decree  all  such  to 
be  rightly,  orderly,  and  lawfully  consecrat- 
ted  and  ordered. 

Art.  XXXYII.   Of  the  Power  of  the  Civil 
Magistrates. 

THE  power  of  the  civil  magistrate  ex- 
tendeth  to  all  men,  as  well  clergy  as  laity, 
in  all  things  temporal  ;  but  hath  no  authori- 
ty in  things  purely  spiritual.  And  we  hold 
it  to  be  the  duty  of  all  men  who  are  profes- 
sors of  the  Gospel,  to  pay  respectful  obe- 
dience to  the  civil  authority,  regularly  and 
legitimately  constituted. 

Art.   XXXVIII.     Of    Christian    Men's 
Goods,  which  are  not  comtnon.  (42,) 

THE  riches  and  goods  of  Christians  are 
not  common,  as  touching  the  right,  title,  and 
possession  of  the  same,  as  certain  Anabap- 
tists do  falsely  boast.  (43.)  Notwithstanding, 
every  man  ought  (44.)  of  such  things  as  he 
possesseth,  liberally  to  give  alms  to  the  poor, 
according  to  his  ability. 

Art.   XXXIX.     Of  a   Christian  Maji's 
Oath.  (45.) 

AS  we  confess  that  vain  and  rash  swear- 
ing (46.)  is  forbidden  Christian  men  by  our 
Lord  Jesus  Christ,  and  James  his  Apostle: 
so  we  judge  that  the  Christian  religion  (47.) 
doth  not  prohibit  but  that  a  man  may  swear 

solemn  and  impressive,  and  contains  such  an  ex- 
cellent summary  of  the  duties  of  ministers  of  the 
Gospel,  and  such  earnest  exhortations  to  the  dis- 
charge of  those  duties :  that  every  clergyman, 
whatever  may  be  his  age  or  station  in  the  Church, 
would  do  well  to  read  it  carefully  and  attentively 
at  least  once  every  year.  Bp.  Tomline. 

(42.)  This  Article  consists  of  two  parts:  the  for- 
mer declares,  that  private  property  is  not  inconsis- 
tent with  the  profession  of  the  Gospel;  and  the  lat- 
ter asserts  the  Christian  duty,  duty  of  Christian 
charity  to  the  poor.  Bp.  Tomline. 

(43.)  It  is  evident  that  private  property  is  essen- 
tial to  the  very  existence  of  civil  society  :  and  it  is 
not  to  be  believed  that  the  Gospel,  which  "has  the 
promise  of  this  life  as  well  as  of  that  which  is  to 
come,"  would  destroy,  or  in  any  respect  weaken,  a 
principle  which  is  the  foundalion  of  every  social 
comfort :  and  indeed  none  of  the  early  sectaries 


ARTICLES  OF  RELIGION. 


725 


y 


'  -f 


If 


when  the  magistrate  requireth,  in  a  cause 
of  faith  and  charity,  so  it  be  done  according 

ever  thought  of  maintaining  such  an  opinion.  But 
in  the  beginning  of  the  sixteenth  century  the  Ana- 
baptists of  Germany,  among  other  absurd  and  dan- 
gerous tenets,  contended  for  the  necessity  of  a  com- 
munity of  goods  among  Christians.  This  doctrine 
was  warmly  and  successfully  opposed  by  the  most 
enlightened  part  of  the  Reformers  upon  the  conti- 
nent :  it  made  but  very  little  progress  in  this  coun- 
try :  and  our  present  Anabaptists  entirely  reject  it. 

Bp.  Tomline. 

(44.)  Wo  see  what  particular  care  God  took  of 
the  poor  in  the  old  dispensation,  and  what  variety 
of  provision  was  made  for  them  ;  all  which  must 
certa.nly  be  carried  as  much  higher  among  Chris- 
tians, as  the  laws  of  love  and  charity  are  raised  to 
a  higher  degree  in  the  Gospel.  Christ  represents 
the  essay,  that  he  gives  of  the  day  of  judgment,  in 
this  article  of  charity,  and  expresses  it  in  the  most 
emphalical  words  possible  ;  as  if  what  is  given  to 
the  poor  were  to  be  reckoned  for,  as  if  it  had  been 
given  personally  to  Christ  himself:  and  in  a  great 
variety  of  other  passages  this  matter  is  oft  insisted 
on,  that  no  man  can  resist  it  who  reads  them,  and 
acknowledges  the  authority  of  the  new  Testament. 

Bp.  Burnet. 

(45.)  An  oath  is  an  appeal  to  God,  either  upon 
a  testimony  that  is  given,  or  a  promise  that  is  made, 
confirming  the  truth  of  the  one,  and  the  fidelity  of 
the  other.  It  is  an  appeal  to  God,  who  knows  all 
thmgs,  and  will  judge  all  men  :  so  it  is  an  act  that 
acknowledges  both  his  omniscience  and  his  being 
the  Governor  of  this  world,  who  will  judge  all  at  the 
last  day  according  to  their  deeds,  and  must  be  sup- 
posed to  have  a  more  immediate  regard  to  such  acts, 
in  which  men  make  him  a  party.     Bp.  Burnet. 

(46.)  The  passages,  here  referred  to,  are  in  our 
Saviour's  sermon  on  the  mount,  (Matt.  v.  34,  &c. ;) 
and  in  the  Epistle  of  St.  James,  v.  12.  The  Jews 
in  the  time  of  our  Saviour  were  very  much  addict- 
ed to  the  use  of  oaths  of  various  sorts  in  common 
conversation, and  the  above  passages  were  directed 
against  that  practice  :  this  appears  from  the  expres- 
sion "Let  your  communication  be  yea,  yea;  nay, 
nay  ;"  which  words  plainly  allude  to  the  ordinary 
intercourse  of  social  life,  and  are  not  applicable  to 
the  solemnity  of  judicial  proceedings.  And  this 
also  is  evident  from  the  enumeration  of  things  not 
to  be  sworn  by  ;  namely,  "  heaven,  earth,  Jerusa- 


to  the  prophet's  teaching,  (48.)  in  justice, 
judgment,  and  truth. 

lem,  and  the  head  ;"  none  of  vi:hicn  oaths  were 
ever  used  before  magistrates  ;  and  the  general  pre- 
cepts, "  Swear  not  at  all,"  and  "  Swear  not  by  any 
other  oath,"  must  be  considered  as  prohibiting  only 
all  such  oaths,  as  are  like  those  which  are  particu- 
larly specified ;  that  is,  every  kind  of  "  vain  and 
rash  swearing,"  but  not  oaths  administered  by  pro- 
per authority,  and  upon  proper  occasions. 

Bp.  Tomline. 

(47.)  All  decisions  in  courts  of  judicature,  and 
proceedings  before  magistrates,  must  be  founded 
upon  evidence ;  and  therefore  whatever  promotes 
the  veracity  of  witnesses,  contributes  to  the  preser- 
vation of  justice  and  order  in  the  world.  The 
strongest  obligation  to  truth,  which  can  operate 
upon  the  minds  of  men,  is  a  solemn  appeal  to  God  ; 
and  upon  that  principle  oaths  have  been  constantly 
used  in  the  administration  of  municipal  and  crimi- 
nal law.  These  oaths  are  not  forbidden  in  Scrip- 
ture: and  therefore  magistrates  are  at  liberty  to 
require  them,  in  the  execution  of  their  office,  as  the 
best  means  of  attaining  the  great  ends  of  civil 
government.  The  Article  says,  "in  a  cause  of 
faith  and  charity  ;"  that  is,  when  faith  or  truth  is  to 
be  established,  and  charity  or  good  will  can  be  pro- 
moted, by  putting  an  end  to  strife,  "  for  an  oath  for 
confirmation  is  an  end  of  all  controversy,"  (Heb. 
vi.  16:)  which  words  admit  the  lawfulness  of  an 
oath,  when  applied  to  the  settlement  of  points  in 
litigation.  St.  Paul  in  his  Epistles  frequently  calls 
God  to  witness  the  truth  of  what  he  asserts  ;  (Rom. 
i.  9;  ix.  1;  2  Cor.  i.  18;  Gal.  i.  20:)  which  proves 
that  all  oaths  are  not  unlawful  in  Christians. 

Bp.  Tomline. 

(48.)  The  new  Testament  supplies  authorities 
beyond  exception,  to  justify  the  use  of  an  oath 
upon  a  great  occasion,  or  before  a  competent  au- 
thority ;  according  to  that  prophecy  quoted  in  the 
Article,  which  is  thought  to  relate  to  the  times  of 
Messiah  :  "And  thou  shalt  swear,  the  Lord  liveth, 
in  truth,  in  judgment,  and  in  righteousness ;  and 
the  nations  shall  bless  themselves  in  him,  and  in 
him  shall  they  glory."  Jer.  iv.  2.  These  last 
words  seem  evidently  to  relate  to  the  days  of  the 
Messiah :  so  here  an  oath,  religiously  taken,  is 
represented  as  a  part  of  that  worship,  which  ah 
nations  shall  offer  up  to  God  under  the  new  dispen 
sation.  Bp.  Burnet. 


(726) 


THE  FORM  AND  MANNER 

OP 

MAKING,  ORDAINING,  AND  CONSECRATING 
BISHOPS,  PRIESTS,  AND  DEACONS; 

According  to  the  Order  of  the  Protestant  Episcopal  Chinch  in  the  United  States  of  Ame- 
rica, as  estabhshed  by  the  Bishops,  the  Clergy,  and  Laity  of-  said  Ciinrch,  in  General 
Convention,  in  the  month  of  September,  A.  D.  1792. 


THE  PREFACE. 

IT  is  evident  unto  all  7ne7i,  diligenthj  reading  hoUj  Scripture  and  ancient  authors,  that 

from  t!ie  Apostles' time  there  have  beeji  thcseOrders  (1.)  of  Ministers  in   Chris fs 

Church, — Bishops,  (2.)  Priests,  and  Deacons.  (3.)    Which  offices  were  evermore  had 


(1.)  Being  about  to  prescribe  the  several  forms 
for  orJaining  deacons,  priests,  and  bishops,  we  stu- 
diously avoid  the  odious  charge  of  innovation,  and 
therefore  appeal  to  Scripture  and  antiquity  as  our 
evidence,  that  these  three  orders  have  been  in  the 
Church  from  the  apostles'  time :  whereby  we 
make  a  distinction,  between  these  three  truly  sa- 
cred orders,  which  were  instituted  by  Christ  and 
his  apostles,  and  are  alone  retained  by  our  reform- 
ers, as  necessary  for  all  ages  ;  and  those  inferior 
orders  of  Subdeacons,  Acolyths,  Exorcists,  Read- 
ers, &(.'..  invented  by  men  in  later  times,  and  there- 
fore laid  aside  in  this  reformed  Church. 

Dean  Comber. 

Tt  became  the  received  doctrine  of  the  Church  of 
Rome  at  the  time  ofthe  Reformation,  that  there  were 
seven  distinct  orders  of  the  ministry,  all  of  them 
laying  claim  to  apostolical  institution.  But  still 
this  doctrine  of  the  seven  orders  was  only  a  theolo 
gicn.l  opinion,  and  not  settled  as  a  point  of  faith, 
until  the  Council  of  Trent,  fifteen  years  after  the 
coinposingof  this  rubric  :  when,  this  being  estab- 
lished for  matter  of  faith,  the  opposers  of  it  were 
nnaihemalized.  But  the  five  sorts  of  ecclesiastical 
officers,  enum^r.ited  by  the  Council,  namely,  Sub- 
deacons,  Acolyths,  Exorcists,  Readers,  and  Ostia- 
ries,  are  not  distinct  orJers  of  the  clergy  ;  and,  as 
they  are  not  of  very  great  antiquity,  so,  when  they 
came  to  be  used  in  the  Church,  they  were  esteem- 
ed only  as  officers  belonging  to  the  Church,  erect- 
ed for  convenience  sake,  as  our  clerks,  sextons, 
and  pew-keepers  are  ;   and  not  as  initiatory  orders, 


and  those  of  divine  institution,  which  every  clergy- 
man, who  would  be  advanced  to  any  ofthe  higher 
orders,  must  first  pass  through.        Dr.  Nicliolls. 

Of  these  five  orders  in  the  Church  of  Rome,  1, 
the  Subdeacon  is  he,  who  delivereth  the  vessels  to 
the  deacon,  and  assisteth  him  in  the  administration 
of  the  sacrament  of  the  Lord's  Supper.  2.  The 
Acolyth  is  he,  who  bears  the  lighted  candle,  whilst 
the  Gospel  is  in  reading,  or  whilst  the  priest  con- 
secrateth  the  host.  3.  The  Exorcist  is  he,  whoab- 
jureth  evil  spirits  in  the  name  of  Almighty  God, 
to  go  out  of  persons  troubled  therewith.  4.  The 
Reader  is  he,  who  reaJeth  in  the  Church  of  God, 
being  also  ordained  to  this,  that  he  may  preach  the 
word  of  God  In  the  people.  5.  The  Ostiary  is  he, 
who  keepeth  the  door  of  the  Church,  and  tolleih 
the  bell.  These,  though  some  of  them  ancient, 
were  human  institutions,  and  such  as  come  not  un- 
der the  limitation,  which  immediately  precedes, 
'•  from  the  apostles'  times  :"  for  which  reason,  and 
because  they  were  evidently  instituted  for  con- 
venience only,  and  were  not  immediately  concern- 
ed in  the  sacred  offices  of  the  Church,  they  were 
laid  aside  by  our  first  Reformers.         Dr.  Burn. 

As  to  these  three  orders  our  preface  modestly 
dates  their  use  from  the  apostles'  time,  for  it  might 
have  been  carried  much  higher ;  since  it  is  also 
evident  that  in  the  Jewish  economy,  the  first 
church  settled  by  a  written  divine  law,  about  three 
thousand  years  ago,  three  orders  were  appointed, 
the  High  Priest,  the  Priests,  and  Levite?,  answer- 
ing to  our  Bishops.  Presbyters,  and  Deacons,  and 


THE  PREFACE. 


■27 


in  such  reverend  estimation,  (A.)  that  7io  onan  might  presrane  to  execute  any  of  them i 
(5.)  except  he  were  first  called,  tried,  examined,  and  k?iovni  to  have  such  qualities  as 

the  second  century  ;  and  he  mentions  the  three 
orders  as  the  estahhshed  use  of  the  Church  in  his 
time.  Origen,  who  Uved  at  the  same  time,  uses 
corresponding  language.  Tcrtullian  hkewise  men- 
tions these  three  ordeis,  as  established  ranks  of  the 
Hierarchy.  And  so  infinite  other  authors  make 
these  three  orders  perfectly  distinct. 

Dr.  NichoUs. 

Of  the  distinction  among  the  governors  of  the 
Church  there  was  never  in  ancient  times  made  any 
question  ;  nor  did  it  seem  disputable  in  the  Church, 
except  to  one  raalecontent,  Arrius,  who  did  indeed 
get  a  name  in  story,  but  never  made  much  noise 
or  obtained  any  vogue  in  the  world.  Very  few 
followers  he  found  in  his  heterodoxy.  No  great 
body  even  of  heretics  could  find  cause  to  dissent 
from  the  Church  in  this  point.  But  all  Arians, 
Macedonians,  Novatians,  Donatists,  &c.  maintain- 
ed the  distinction  of  orders  among  themselves,  and 
acknowledged  the  duty  of  the  inferior  Clergy  to 
their  Bishops.  And  no  wonder »•  seeing  it  standeth 
upou  so  very  firm  and  clear  grounds :  upon  the 
reason  of  the  case,  upon  the  testimony  of  holy 
Scripture,  upon  general  tradition,  and  unquestion- 
able monuments  of  antiquity,  upon  the  common 
judgment  and  practice  of  the  greatest  saints,  persons 
most  renowned  for  v/isdom  and  piety  in  the 
Church. 

Reason  doth  plainly  require  such  subordinations. 
This  all  experience  attestcth  :  this  even  the  chief 
impugners  of  episcopal  presidency  do  by  their 
practice  confess  !  who  for  prevention  of  disorders 
have  been  fain  of  their  own  heads  to  devise  eccle- 
siastical subordination  of  classes,  provinces,  and 
nations  ;  and  to  appoint  moderators,  or  temporary 
bishops,  in  their  assemblies.  So  that  reason  hath 
forced  the  dissenters  fiom  the  Church  to  imitate  it. 

The  holy  Scripture  also  doth  plainly  enough 
countenance  this  distinction.  For  therein  we  have 
represented  one  "  Angel"  presiding  over  principal 
churches,  which  contained  several  presbyters.  Rev. 
ii.  1,  &c:  therein  we  find  episcopal  ordination  and 
jurisdiction  exercised  :  we  have  one  bishop  con- 
stituting presbyters  in  divers  cities  of  his  diocese, 
(Tit.  i.  5  ;  1  Tim.  v.  1. 17.  19,  20.  22,)  &c  ;  ordering 
all  things  therein  concerning  ecclesiastical  disci- 
pline ;  judging  presbyters ;  rebuking  "  with  all 
authority,"  or  imperiousness,  as  it  were.  (Tit.  ii. 
15 ;)  and  reconciling  offenders,  secluding  heretics 
and  scandalous  persons. 

In  the  Jewish  Church  there  Avere  an  High  Priest, 
Chief  Priest,  a  Sanhedrim,  or  Senate,  or  Synod. 

The  government  of  Congregations  among  God's 
ancient  people,  which  it  is  probable  was  the  pattern 
that  the  apostles,  no  affecters  of  needless  innovation, 


being  the  very  pattern  to  the  apostles  in  the  insti- 
tutions of  those  three  Christian  orders,  as  divers  of 
the  Fathers  have  observed.  Bean  Comber. 

(2.)  Our  Church  here  doth  assert,  that  the  order 

/^  of  Bishops  was  "from  the  apostles'  times:"  refer- 
ring us  to  those  texts  of  Scripture,  occurring  in  the 
history  of  the  Acts,  and  the  apostolical  Epi>tles, 
which  are  usually  urged  for  the  proof  cf  the  episco- 
pal order.     And  of  a  great  many  which  might  be 

/^  alleged  these  are  some.  In  the  short  history,  which 
we  have  of  the  apostles,  we  fiod  them  exercising 
all  the  peculiar  offices  of  the  episcopal  order.  They 
ordain  Church  ministers:  "And  when  they  had 
prayed  they  laid  their  hands  on  them."  Acts  vi.  6. 
They  confirm  baptized  persons :  "  Who,  when  they 
were  come  down,  prayed  for  them  that  they  might 
receive  the  Holy  Ghost."  viii.  15.  They  excom- 
municate notorious  off'enders,  as  the  incestuous 
person.  1  Cor.  v.  5.  The  like  episcopal  powers  we 
find  in  Scripture  conmiitted  to  others,  whom  from 
the  tenor  of  Scripture,  and  the  testimony  of  anti- 
quity, we  judge  to  have  been  advanced  to  that  or- 
der. Not  only  a  power  of  ordination,  but  a  particu- 
lar charge  in  conferring  it,  is  given  to  Timothy  ; 
namely,  that  he  "lay  hands  suddenly  on  no  man." 
1  Tim.  V.  22.  That  he  caution  the  presbyters  un- 
der him  "  that  they  teach  no  other  doctrine."  i.  3. 
Rules  are  given  him  how  he  should  animadvert  on 
an  off"ending  presbyter;  "Against  an  elder  receive 
not  an  accusation  but  before  two  or  three  witness- 
e.s!,"  (v.  19 :)  and  to  what  conduct  he  should  oblige 
the  deacons,  iii.  8.  The  same  episcopal  powers 
are  committed  to  Titus,  to  "  ordain  elders  in  every 
city,"  (Tit.  i.  5:)  and  to  excommunicate  heretics 
after  the  first  or  second  admonition,  iii.  10.  Now 
these  are  very  good  proofs  to  all  reasonable  men, 
that  diligently  read  the  holy  Scriptures,  that  the 
order  of  Bishops  was  inclusively  "  from,"  that  is,  in, 
'■  the  Apostles'  time." 

But  to  all  diligent  and  impartial  readers  of 
ancient  writers  the  case  is  yet  more  out  of  doubt. 
The  earliest  ecclesiastical  Avriter  extant  is  Clemens 
Romanus,  who  wrote  his  first  epistle  to  the  Corin- 
thians within  forty  years  after  our  Saviour's  ascen- 
sion. And  he  speaks,  not  only  of  Presbyters  and 
Deacons,  but  of  Bishops  likewise,  as  an  order  in 
use  in  his  time  :  clearly  distinguishing  also  between 
the  two  orders  of  Bishops  and  Presbyters.  In  the 
epistles  of  Ignatius,  who  was  Bishop  of  Antioch 
seventy  years  after  Christ,  in  which  he  continued 
forty  years,  being  martyred  in  the  year  of  our  Lord 
108,  just  seven  years  after  St.  John's  death,  all  the 
chree  orders  are  clearly  and  exactly  distinguished. 
Of  lower  authorities  the  instances  are  innumerable. 
Clement  of  Alexandria  wrote  in  the  latter  end  of 


728 


THE  PREFACE. 


did  follow  in  establishing  ecclesiastical  discipline 
among  Christians,  doth  hereto  agree  :  for  in  their 
synagogues,  answering  to  our  Christian  Churches, 
they  had,  as  their  elders  and  doctors,  so  over  them 
an  d.,x"'^'>"iY'^Y'>'>  the  head  of  the  eldership,  and  pres- 
ident of  the  synagogue. 

The  primitive  general  use  of  Christians  most 
effectually  doth  back  the  Scripture,  and  interpret 
It  in  favour  of  this  distinction,  scarce  less  than 
demonstrating  it  constituted  by  the  apostles.     For 
«ow  otherwise  is  it  imaginable,  that  all  the  Churches 
founded  by  the  apostles  in  several  most  distant  and 
disjoined  places  at  Jerusalem,  at  Antioch,  at  Alex- 
andria, at  Ephesus,  at  Corinth,  at  Rome,  should 
presently  conspire  in  acknowledgment  and  use  of  it  ? 
How  could  it  without  apparent  confederacy  be  form- 
ed, how  could  it  creep  in  without  notable  clatter, 
how  could  it  be  admitted  without  considerable  oppo- 
sition, if  it  were  not  in  the  foundation  of  those 
Churches  laid  by  the  apostles  ?     How  is  it  likely,  in 
those  times  of  grievous  persecution,  falling  chiefly 
upon  the  bishop,  when  to  be  eminent  among  Chris- 
tians yielded  slender  reward,  and  exposed  to  extreme 
hazard,  when  to  seek  pre-eminence  was  in  effect  to 
court  danger  and  trouble,  torture  and  ruin,  an  arabiton 
of  irregularly   advancing   themselves   above  their 
brethren  should  so  generally  prevail  among    the 
al)lest  and  best  Christians  1     How  could  those  fa- 
mous martyrs  for  the  Christian  truth  be,  some  of 
them   so   unconscionable    as   to   affect,  others  so 
irresolute  as  to  yield  to,  such  injurious  encroach- 
ments ?     And  how  could  all  the  holy  Fathers,  per- 
sons of  so  renowned,  so  approved  wisdom  and  in- 
tegrity, be  so  blind  as  not  to  discern  such  a  cor- 
ruption, or  so  bad  as  to  abet  it  ?     How   indeed 
could  all  God's  Church  be  so  weak,  as  to  consent 
in  judgment,  so  base  as  to  comply  in  practice  with 
it  1     In   fine,  how  can  we   conceive,  that  all  the 
best  monuments  of  antiquity  down  from  the  begin- 
ing,  the  Acts,  the  Epistles,  the  Commentaries,  the 
writings  of  all  sorts,  coming  from  the  blessed  mar- 
tyrs and  most  holy  confessors  of  our  faith,  should 
conspire  to  abuse  us  ;  the  which  do  speak  nothing 
but  bishops;  long  catalogues  and  rows  of  bishops 
succeeding  in  this  and  that  city  ;  bishops  contest- 
ing for  the  faith  against  Pagan  idolaters,  and  here- 
tical corrupters  of  Christian  doctrine;  bishops  here 
teaching,  and  planting  our  religion  by  their  labours, 
there  sutTering,  and  watering  it  with  their  blood. 
Dr.  Isaac  Barrow. 
It  was  so  well  known  that  a  bishop  was  of  a 
superior  order  to  a  presbyter,  that  it  was  deemed 
sacrilege  by  the  fourth  general  Council  to  thrust  a 
bishop  down   from  the  first  to  the  second  degree. 
So   that  however  persecution   and  dire  necessity 
may  perhaps  excuse  some  late  Churches,  for  be- 
ing forced  to  mix  the  two  first  orders,  and  to  have 
obly  priests  and  deacons  ;  yet  we,  who  have  a  pre- 


scription of  above  1600  (1700)  years  for  us  even 
from  the  apostles'  time,  have  the  right  of  our 
side,  and  must  never  depart  therefrom. 

Dean  Comber. 
(3.)  The  word  "bishop''  is  from  the  Saxon 
"biscop,"  and  that  from  the  Greek  hetaKom,;,  an 
overseer  or  superintendant  ;  so  called  from  that 
watchfulness,  care,  charge,  and  faithfulness,  which 
by  his  place  and  dignity  he  hath  and  oweth  to 
the  Church.  The  word  "priest"  is  nearly  the 
same  in  all  Christian  languages :  the  Saxon  is 
"preost,"  the  German  "prister,"  the  Belgic  "pries- 
ter,"  the  Swedish  "  prest,"  the  Gallic  ''  pres- 
tre,"  the  Italian  "  prete,"  the  Spanish  "preote;" 
all  evidently  enough  taken  from  the  Greek  rptaSCrtpos. 
In  like  manner  the  word  "deacon"  with  a  li'tle 
variation  runneth  through  all  the, same  languages, 
deduced  from  the  Greek  SiaKovo;.  Dr.  Burn. 

(4.)  A  reverend  regard  to  the  several  offices  of 
those,  who  minister  about  holy  things,  has  been 
thought  fit  to  be  enjoined  by  all  nations  and  re- 
ligions. And.  when  Christianity  has  commanded 
the  same  to  the  ministers  of  that  institution,  it  has 
not  so  much  laid  down  a  new  precept,  as  enforced 
a  natural  law,  which  all  mankind  before  were 
agreed  to  be  reasonable.  For  iiardly  any  nation 
has  been  so  barbarous,  or  any  religion  so  fool- 
ish, but,  if  they  have  thought  fit  to  establish  a  re- 
ligion, they  have  always  kept  up  the  credit  of  the 
ministers  of  it,  by  respectful  honours  allowed  them, 
and  penalties  denounced  against  those  who  affront 
or  injure  them,  or  who  boldly  intrude  upon  the  ex- 
ercise of  their  office  without  a  lawful  and  regular 
admission  into  it.  Dr.  Nicholls. 

The  honour  and  dignity  of  the  Priesthood  is 
only  mentioned  here  as  a  reason,  why  so  solemn 
an  admission  to  it  and  so  extraordinary  qualifica- 
tions in  the  candidates  are  required.  Yet  it  de- 
serves our  particular  consideration,  because  we  live 
in  an  age  wherein  not  only  religion,  with  all  holy 
times,  places,  and  things,  but  with  them  the  per- 
sons also  that  are  consecrated  to  God's  service, 
and  have  been  honoured  in  all  nations  and  ages  ot 
the  world,  are  despised  by  separatists  and  enthusi- 
asts, as  well  as  by  the  atheistical  and  profane. 

Dean  Comber. 
(5.)  Since  the  dignity  is  so  great,  andnhe  ofhce 
so  honourable,  it  is  fit  the  entrance  should  be  well 
guarded,  lest  they  should  be  profaned  by  arbitrary 
or  promiscuous  intrusions:  St.  Paul  halh  told  us, 
"  that  no  man  taketh  this  honour  to  himself,  ex- 
cept he  be  called  of  God  as  was  Aaron."  Heb.  v. 
4.  He,  being  the  great  master  of  his  house,  the 
Church,  must  appoint  iiis  own  officers.  It  was  the 
sin  of  Jeroboam,  and  the  ruin  of  his  house,  to  ad- 
mit every  one  that  would,  to  be  one  of  his  priests. 
1  Kings  xiii.  33,  34.  And  the  false  prophets  are 
called  in  the  Hebrew,  (Ezek.  xiii.  2.)     The  self- 


.•^    • 


THE  PREFACE. 


729 


are  requisite  for  the  same  ;  and  also  by  piihlic  prayer,  with  iynposition  of  hands,  were 
approved  and  admitted  thereimto  by  lawfxil  authority .  ((3.)  And  therefore,  to  the  intent 


f 


o 


.siade  prophets  :  a  name  very  well  airreeing  to  the 
teachers  of  our  modern  sectaries,  who  without  any 
proof  of  a  divine  call,  or  any  previous  trial  and  ex- 
amination, presume  to  execute  some  of  these  offi- 
ces, to  the  danger  of  their  own  and  their  hearers' 
souls.  But  in  our,  and  ail  regular  Churches,  there 
is,  and  ought  to  be,  a  solemn  scrutiny  into  the 
qualifications  of  the  candidates  betbre  admission. 

Such  an  inquiry  was  made  before  the  admitting 
of  a  Jewish  priest,  (Lev.  xxi.  17;)  yea,  the  heath- 
ens were  very  nice  in  receiving  men  into  their 
ridiculous  orders.  And  numerous  instances  might 
be  brought  to  shew,  that  all  mankind  agreed  to  use 
great  caution  in  the  choosing  and  initiation  of  the 
ministers  about  holy  things :  but  our  previous 
care  relies  on  a  better  foundation  than  this,  for 
we  have  command  of  God  in  Scripture  and  the 
laws  and  practice  of  the  primitive  Church  for  it. 

Dean  Comber. 

Christianity  was  no  sooner  s.ttled,  but  great 
care  was  taken  to  admit  none  to  (he  priesthood,  or 
any  other  office  of  the  ministry,  but  only  such  as 
viere  sufficiently  qualified,  and  that  by  the  way 
and  method  which  our  religion  prescribed.  There 
was  a  commission  given  by  our  Saviour  to  his 
twelve  apostles  for  their  preaching,  even  before  his 
crucifixion.  "  These  tvrelve  Jesus  sent  forth,  and 
commanded  them  saying,  Preach,  &.c. ;  fre»ly  ye 
have  received,  freely  give."  Matt.  x.  5.  7,  8.  And 
so  after  his  resurrection,  "As  my  Father  hath  sent 
me,  even  so  send  I  you."  John  xx.  21.  "Go  ye 
and  teach  all  nations."  Matt,  xxviii.  18.  Paul  and 
Barnal)as  are  said  to  be  "sent  forth  by  the  Holy 
Ghost."  Acts  xiii.  4.  St.  Paul  styles  himself 
"  called  an  apostle,"  and  "  ordained  a  preacher."  1 
Tim.  ii.  7.  And  looking  upon  it  as  an  absurdity 
to  preach  without  a  mission,  asks  the  question, 
"How  shall  they  preach  except  they  be  sent?" 
Rora  x.  15.  Paul  and  Barnabas  "  ordained  elders 
in  every  Church."  Acts  xiv.  23.  And  Titus  is 
ordered  to  "ordain  elders  in  every  city."  Tit  i.  5. 
The  Apostolical  Canons,  which,  though  not  what 
their  name  imports,  yet  are  certainly  ancient,  en- 
join that  "  a  presbyter  be  ordained  by  one  bishop." 
By  the  Council  of  Laodicea  one  lately  baptized 
was  not  allowed  to  be  ordained  a  priest.  The 
Council  of  Nice  disallows  the  confessions  of  those, 
who  are  admitted  to  the  order  of  the  presbyter 
without  due  examination.  And  it  is  thus  enjoined 
by  the  Council  of  Sardis/"  Every  degree  of  holy 
orders  requires  a  considerable  length  of  time, 
wherein  the  faith  of  the  ordained  persons,  his 
morals,  his  steadiness,  and  his  moderation,  may  be 
known.  For  it  is  by  no  means  convenient,  nei- 
ther is  it  agreeable  to  the  search  after  the  oer- 
92 


son's  knowledge  anJ  conversation,  that  any  one, 
hand  over  head  and  lightly,  be  ordained  either 
a  bishop,  a  priest,  or  a  deacon."       Dr.  NichoUs. 

(6.)  It  A'ould  make  intolerable  confusion  in  all 
professions,  if  every  man,  who  judged  himself 
qualified  for  an  eminent  station,  might  thrust  Jiim- 
self  into  it,  instead  of  being  solemnly  admitted  by 
lawful  authority.  It  is  therefore  required,  first,  that 
the  clergy  be  solemnly  admitted  by  prayer  and  im- 
position of  hands  :  which  is  not  only  appointed  in 
conformity  to  the  divine  directions  under  the  law, 
eoncerning  the  admission  of  Aaron  and  his  sons  to 
officiate;  but  is  agreeable  also  to  the  Chii.-tian  riles 
of  ordination,  as  always  used  on  these  occasions. 
For  our  Lord  directed  his  disciples  to  pray  imme- 
diately before  he  created  them  apostles,  (Matt.  ix. 
38 ;  X.  1 :)  and  both  deacons  and  others  were  or- 
dained by  fasting,  prayer,  and  imposition  of  hands, 
(Ac:s  vi.  6;  xiii.  2,  3;  1  Tim.  iv.  14:)  wiiich  holy 
custom  was  kept  up  in  all  ages  of  the  Church. 
Secondly,  it  is  required,  that  men  be  admitted  into 
holy  orders  by  lawful  authority,  which  we  affirm  to 
be  only  that  of  bishops.  And  I  shall  not  content 
myself  to  prove  this  by  the  statute  law  of  this  land, 
"  that  no  man  can  be  a  lawful  priest  or  deacon,  un- 
less he  be  ordained  by  a  Bishop,"  (Stat.  VA.  Eliz. 
and  Act  of  Uniformity  14  Car.  II.:)  but  farther 
shew,  that  lliis  law  is  grounded  upon  holy  Scrip- 
ture, and  the  Canons  and  practice  of  the  universal 
Church.  First,  our  Lord,  as  Supreme  Ruler  of  his 
Church,  called  and  ordained  his  apostles,  (Matt.  x. 
1,  2  ;  xxviii.  19,  29  ;  John  xx.  21,  22,  23  ;)  and  they 
ordained  deacons,  presbyters,  and  bishops,  (Acts 
vi.  6;  xiv.  23;  2  Tim.  i.  6:)  but  they  gave  the 
power  of  admitting  all  others  only  to  the  bishops,  to 
whom  also  tiiey  only  gave  rules  to  choose  candi- 
dates by.  1  Tim.  iii.  1.  &c.;  Tit.  i.  6;  ii.  2.  Se- 
condly, nothing  can  be  clearer  than  the  sole  right 
of  the  bishops  to  ordain,  if  we  consult  the  Canons 
or  usage  of  the  Church  in  all  former  ages. 

But  some  object,  this  will  deprive  divers  foreign 
Churches,  where  they  have  no  bishops,  of  a  lawfal 
ministry,  because  their  ministers  have  no  ordina- 
tion but  by  presbyters.  To  which  I  will  only  say, 
that  the  first  presbyter,  who  piesumed  to  ordain, 
had  no  such  power  given  him,  and  so  could  not 
rightly  convey  that  which  he  never  received  ;  there 
is  no  precedent  in  mere  presbyters  ordaining  alone, 
and  such  ordinations  would  have  been  declared  null 
in  the  primitive  ages  ;  yea  for  1500  years  together 
no  such  were  allowed.  Their  surest  plea  is  that 
some  of  these  Churches  were  forced  by  necessity 
to  this  irregularity  by  the  obstinate  refusal  of  the 
Popish  bishops  to  ordain  any  that  were  for  reforma- 
tion, so  that  they  must  either  have  such  a  Clergy  as 


730 


THE  PREFACE. 


(7.)  that  these  Orders  may  he  continued,  and  reverently  tfsed  and  esteennd  in  this 
Church,  no  man  shall  be  ucconnted  or  taken  to  be  a  laicfid  Bislioj),  Priest,  or  Dea- 
con, in  this  Church,  or  suffered  to  execute  any  of  the  said  functions,  except  he  be  call- 
ed, tried,  examined,  and  admitted  thereunto^  according  to  the  Form  h.ereafler  follow- 
ing, or  hath  had  Episcopal  Consecration,  or  Ordination. . 

And  none  shall  be  admitted  a  Deacon,  (8.)  Priest,  or  Bishop,  excejH  he  be  of  the  age 
which  the  Canon  in  that  case  provided  may  require. 

And  the  Bishop  knowing,  either  by  himself  or  by  sufficient  testimony,  (9.)  any  person 


they  could  have,  or  have  none  to  officiate  in  the 
Protestant  way  ;  to  which  I  reply,  that  where  this 
necessity  was  real,  and  while  it  was  so,  as  perhaps 
it  might  be  in  some  places  at  first,  it  will  go  far  to 
excuse  them.  And  as  for  those,  who  highly  value 
the  Episcopal  order,  wish  for  bishops,  but  are  by 
persecution  and  violence  kept  from  that  happiness; 
we  pity  them,  and  pray  for  them,  and  hope  God 
will  excuse  this  defect,  till  they  can  remedy  it^  but 
we  are  thankful  to  that  Providence  which  allows  us 
to  keep  up  the  primitive  orders  in  a  due  subordina- 
tion, and  to  have  a  right  and  true  canonical  minis- 
try, in  this  well  constituted  Church,  the  exact 
transcript  of  the  primitive,  and  the  glory  of  the 
whole  Reformation.  Dean  Comber. 

(7.)  In  this  passage  our  Church  censures  not  the 
new  way,  nor  condemns  those  that  are  foreign,  but 
secures  the  old  way,  and  lakes  care  to  oblige  her 
own  members,  declaring  that  none  shall  be  account- 
ed a  lawful  bishop,  priest,  or  deacon  in  this  Church 
of  England,  nor  exercise  any  of  these  functions 
here,  unless  according  to  the  primitive  discipline  he 
be  first  called,  tried,  and  examined,  and  then  or- 
dained according  to  this  form  ;  except  he  hath  else- 
where had  episcopal,  that  is  lawful  ordination: 
which  last  clause  seems  designed  to  allow  of  Ro- 
mish converted  priests,  who  were  ordained  by  bish- 
ops before,  whom  we  receive  without  re-oidination, 
if  they  renounce  their  errors  ;  because  that  Church 
preserves  the  order  of  bishops,  and  the  substance 
of  the  primitive  forms  in  her  ordinations,  though 
corrupted  with  many  modern  superstitious  rites,  as 
we  shall  shew  mote  particularly  afterwards.  And 
in  this  also  we  follow  the  primitive  sense ;  for  re- 
ordinalions  are  forbid,  when  the  orders  had  been 
once  rightly  conferred  :  and  how  those  of  Rome, 
who  allow  the  Greek  ordinations,  can  justify  re- 
jecting our  orders,  where  they  can  make  no  objec- 
tion to  our  form,  nor  prove  us  heretical  in  any  arti- 
cle of  faith,  I  cannot  conceive.  It  is  pride  and  un- 
charitahleness,  not  arguments  or  examples  of  anti- 
quity, that  guides  them  in  this  most  unjust  proceed- 
ing. As  to  these  forms  of  ordination  prescribed  to 
be  alone  used  here,  they  are  exactly  conformable  to 
the  directions  given  in  holy  Scripture,  and  more 
agreeable  to  the  practice  of  the  primitive  Church 
than  any  offices  of  this  kind  in  the  world,  bein^ 
neither  so  naked  as  the  way  of  Geneva,  nor  so  lux- 
uriant in  ceremony  as  that  of  the  Roman  Church  ; 


for  we  have  added  to  the  general  rules  of  Scripture 
all  and  only  the  primitive  rites,  agreeing  with  the 
reformed  in  that  which  we  have  taken  from  Scrip- 
ture, and  with  the  Roman  forms  in  all  thnt  accords 
with  genuine  antiquity.  And  upon  the  whole  it  is 
so  instructing,  so  pious,  and  so  very  proper  to  the 
occasion,  that  I  do  recommend  it  first,  to  all  that  are 
to  enter  into  holy  orders,  to  read  that  form  over 
which  belongs  to  the  order  he  is  about  to  receive, 
that  he  may  prepare  himself  for  it,  by  understand- 
ing his  duty  and  considering  his  vows  before  he  make 
them.  Secondly,  because  we  must  perform  our 
vows,  and  practice  our  duty  all  our  lives  long;  it  is 
convenient,  if  not  necessary,  for  every  Clergyman 
once  a  year  at  least  seriously  to  read  the  same  of- 
fice over  to  keep  him  mindful  of  his  engagements. 

Dean  Comber. 

(8.)  All  the  orders  of  the  ministry  have  duties  ol 
so  concerning  an  import  charged  upon  them,  that 
they  are  not  to  be  entrusted  but  to  persons  of  a  sup- 
posed steadiness  and  resolution,  which  are  hardly 
attainable  in  general  before  the  ages  here  specified. 
By  ancient  Canons  something  more  than  these  ages 
was  required  for  the  several  offices  of  the  ministry. 
Dr.  N'icholls.  Because  the  Scripture  hath  not  de- 
termined the  exact  time,  when  men  shall  enter  into 
these  several  orders,  every  Church  hath  fixed  the 
ages  by  the  rules  of  prudence  as  they  saw  most  fit: 
but  all  Churches  have  agreed  not  to  admit  men 
very  young  in  these  weighty  offices.  If  any  should 
object,  that  we  admit  men  something  younger  than 
was  done  of  old,  I  think  two  sufficient  reasons  may 
be  assigned  for  that  practice  :  first,  that  the  methods 
of  learning  are  now  more  compendious  than  in  for- 
mer ages  ;  secondly,  our  clergy  are  not  now  obliged 
to  vow  celibacy,  and  that  is  a  reason  given  in  some 
later  Councils,  why  they  bound  them  to  stay  to  so 
confirmed  an  age,  that  they  might  upon  trial  of 
their  inclinations  better  know,  whether  they  were 
able  to  keep  such  a  vow  or  not.     Dean  Comber. 

(9.)  The  apostle  having  laid  it  down  as  a  stand- 
ing canon  in  the  Church,  that  a  "  bishop  must  be 
blameless,  and  have  a  good  report  of  them  that  are 
without,"  (1  Tim.  iii.  2.  7;)  thence  the  Church  of 
God  has  in  all  ages  taken  especial  care  to  require 
a  sufficient  satisfaction,  that  all  persons  who  are  to 
be  admitted  into  that  or  any  other  inferior  order  of 
the  Clergy,  have  such  a  good  report  for  a  pious  and 
virtuous  conversation.     This  TertuUian  mentions 


THE  PREFACE. 


731 


to  he  a  man  of  virtuous  conversation,  (10.)  and  without  crime  ;  and,  after  examina- 
tion and  trial,  [\\.)  finding  him  siifficiejitly  instructed  in  the  holy  Scripture,  and 
otherwise  learned  as  the  Canons  require,  may,  at  the  times  appointed,  (12.)  or  else,  on 
urgent  occasion,  npo7i  some  other  day.  in  the  face  of  the  Church,  admit  him  a  Deacon, 
in  such  manner  and  form  as  followeth. 


as  a  very  singular  honour  of  the  Christian  priest- 
hood. In  pursuance  of  which  practice  of  the  an- 
cient Church,  our  Church  of  England  has  forbidden 
the  Bishop  to  admit  any  person  into  sacred  orders, 
"  except  he  shall  then  exhibit  letters  testimonial  of 
his  good  life  and  conversation  under  the  seal  of 
some  College  in  Cambridge  or  Oxford,  where  be- 
fore he  remained,  or  of  three  or  four  grave  minis- 
ters, together  with  the  subscription  and  testimony 
of  other  credible  persons,  who  have  known  his  life 
and  behaviour  by  the  space  of  three  years  before." 
Can.  33.  The  same  is  further  provided  for  by  our 
Statute  law:  "None  shall  be  made  minister,  unless 
he  first  bring  to  the  Bishop  of  that  diocese,  from 
men  known  to  the  Bishop  to  be  of  sound  religion, 
a  testimonial  both  of  his  honest  life,  and  of  his  pro- 
fessing the  doctrine  expressed  in  the  said  Articles." 
13  Eliz.  chap.  xii.  Dr.  Nicholls. 

A  sham  testimonial  of  life  and  manners  doth  not 
only  deceive  the  bishop  in  a  point  of  the  nicest 
concernment,  both  with  regard  to  his  office  and  his 
reputation ;  but  does  an  injury  to  the  Church  itseltj 
and  affects  the  interests  and  credit  of  the  Ministry 
at  large.  And  therefore  to  attest  worthy  characters 
of  unworthy  persons,  in  order  to  bring  them  into  a 
situation  where  they  may  expose  themselves  and 
their  functions,  do  public  mischief,  and  give  open 
scandal,  is  destitute  of  any  justifiable  pretence  ;  and 
I  wish  I  could  add  it  were  equally  destitute  of  any 
precedent. 

I  must  acknowledge  that  human  respects,  and 
solicitations  of  acquaintance,  and  other  mere  social 
regards,  are  great  temptations  with  people  of  kind 
dispositions,  to  too  easy  a  compliance  in  granting 
this  favour;  and  such  persons  may  be  sometimes 
drawn  into  the  signing  of  testimonials,  when  their 
judgment  doth  not  concur  with  their  good  nature.  I 
am  loth  to  blame,any  friendly  or  neighbourly  quali- 
ties, yet  sometimes  they  do  deserve  blame,  as  in  this 
case  in  particular;  where  they  are  occasions  of  a 
mischief,  which  much  better  qualities  cannot  repair, 
or  maki  sufficient  amends  for.  Archdeacon  Sharp. 


(10.)  The  first  enquiry  is  into  their  lives,  for  that 
is  over  and  over  repeated  by  St.  Paul,  that  they 
"  must  be  blameless,"  (1  Tim.  iii.  2  ;  Tit.  i.  6,  7  :) 
and,  if  they  be  ever  so  learned  or  ingenious,  and  be 
not  virtuous,  their  example  will  do  more  harm  than 
their  preaching  can  do  good  :  they  discourage  the 
pious,  and  harden  sinners;  dishonour  our  Lord  Je- 
sus, disgrace  his  Church,  and  not  only  destroy  their 
own  but  others' souls  also.  So  that  if  men  be  vi- 
cious and  criminal,  no  other  qualifications  ought  to 
recommend  them  :  they  must  by  all  means  be  kept 
from  holy  orders.  Dean  Comber. 

(11.)  The  next  care  of  the  bishop  is  to  examine 
and  try  the  understandings  of  such  as  come  to  of 
fer  themselves  to  be  ordained,  of  which  he  and  his 
Chaplains  are  competent  judges.  So  that  if  he  or 
dain  any  illiterate  person,  that  fault  must  lie  upon 
the  ordainer  only  ;  since  virtue  may,  but  learning 
cannot,  be  counterfeited  before  a  learned  and  dili- 
gent examiner.  It  is  St.  Paul's  injunction,  and  so 
indispensable,  that  he  "  be  apt,"  or,  as  the  word 
imports,  able  '"to  teach,"  (1  Tim.  iii.  2  :)  nor  can 
any  man  be  fit  to  teach  others,  who  hath  not  him 
self  been  well  instructed,  first,  in  secular  learning, 
and  secondly,  in  holy  Scripture.  The  apostle?, 
wanting  time  and  opportunity  to  get  learning  in  an 
ordinary  way,  were  miraculously  inspired  both  with 
the  knowledge  of  all  tongues,  and  all  divine  truths, 
to  shew  that  Christ  himself  judged  these  were  ne- 
cessary qualifications  for  his  ministers.  But,  as  the 
raanna  ceased  when  God's  people  came  to  a  land, 
where  corn  would  grow  by  industry,  so  heaven  hath 
now  withdrawn  this  immediate  inspiration,  and  left 
us  to  acquire  knowledge  by  study  and  other  proper 
means.  Dean  Comber. 

(  12.)  That  is,  on  the  Sundays  after  the  four  Em- 
ber weeks,  which  were  the  ancient  seasons  for  this 
office.  But  however  it  ought  to  be  on  some  Sun- 
day or  Holyday,  as  was  used  even  from  the  primi- 
tive times :  and  as  the  time,  so  the  place  also, 
should  be  known  and  public  ;  namely,  "  in  the  face 
of  the  Church."  Dean  Comber 


(732) 


THE  FORiAI  AND  MANNER 

OP 

MAKING   DEACONS.") 


1  When  the  day  appointed  hy  the  Bishop  is  come,  after  Morning  Prayer  is  ended, 
there  shall  be  a  Sermon,  (2  )  or  Exhortation,  declaring  the  Duty  and  Office  of  such 
as  come  to  be  admitted  Deacons  ;  hoio  necessary  that  Order  is  in  tlie  Church  oj 
Christ,  and  also  how  the  people  ought  to  esteem  them  in  their  office. 


IT  A  Priest  shall  present  unto  the  Bishop,  siting 
in  his  chair  near  to  the  holy  table  ,(3.)  such  as 

(1.)  The  Greek  word,  whence  comes  our  En- 
glish word  "  deacon,"  is  sometimes  of  larger  signi- 
fication in  Scripture  than  barely  to  denote  that  par- 
ticular ecclesiastical  order,  for  which  it  is  now  gen- 
erally used.  See  Rom.  xv.  8;  iii.  5  ;  Acts  xs.  24; 
Rom.  xi.  13;  2  Tim.  iv.  5.  But  this  name  is 
more  especially  used  in  Scripture  to  denote  the  or- 
der of  the  deacons,  the  first  institution  of  which  is 
related  in  the  sixth  chapter  of  the  Acts.  For, 
some  discontents  arising  about  the  distribution  of 
charitable  collections,  the  apostles  found  that  they 
had  not  leisure  to  determine  these  diflfercnces  and 
to  collect  and  dispose  of  the  alms  to  the  poor  ac- 
cording to  their  several  exigences;  therefore  they 
erected  a  new  ecclesiastical  order  to  be  assistants 
to  them,  particularly  in  managing  the  affair  of  the 
charities.  This  charge  was  exercised  by  them,  af- 
ter their  province  was  enlarged,  and  they  had  seve- 
ral other  duties  laid  upon  them  :  such  as  assisting 
the  bishop  and  the  priest  in  the  communion  ;  in- 
structing the  catechumens  and  grounding  them  in 
the  principles  of  religion  ;  reading  the  Gospel  in 
the  communion  service  ;  reading  the  litanies  :  mak- 
ing proclamation,  before  the  communion  service 
began,  for  all  catechumens,  excommunicates,  un- 
believers, &c.,  to  depart.  Several  other  matters  the 
deacons  were  wont  to  look  after:  besides  baptizing 
by  the  leave  of  the  bishop,  and  in  the  absence  of 
a  presbyter.  Dr.  Nicholls. 

(2.)  Lest  the  office  should  be  broken,  the  preach- 
ing is  fixed  after  the  end  of  our  Morning  Prayer, 
strictly  so  called  ;  the  Litany  being  removed  into 
the  Communion  Service,  as  very  proper  to  this  oc- 
casion, otherwise  the  Litany  Avould  be  to  be  said 
twice  in  one  morning,  and  so  too  much  lengthen 
the  offices.  And  since  the  ordination  is  to  be  per- 
formed at  the  altar,  and  always  joined  with  a  com- 


desire  to  be  ordained  Deacons,  each  of  them  be- 
ing decently  habited,  (4.)  saying  these  rcords  : 

raunion,  this  rubric  orders,  that  all  the  rest  shall  be 
finished  in  the  body  of  the  Church,  before  the  bish- 
op and  candidates  go  up  to  the  holy  table. 

Secondly,  as  to  the  subject  of  the  sermon,  it  is 
required  that  it  relate  to  this  occasion.  For  no- 
thing is  more  comely,  nor  more  profitable,  "than  a 
word  spoken  in  due  season."  Prov.  xxv.  11.  It  is 
very  fit  to  instruct  at  this  time,  first,  the  candidates 
in  tlie  several  parts  of  their  duty,  and  the  nature  of 
their  office  ;  that  they  may  weigh  and  consider 
wA\  the  great  charge  they  are  about  to  undertake, 
and  be  encouraged  clieerfully  to  promise,  and  sin- 
cerely to  resolve,  that  they  will  perform  it  by  God's 
help.  It  is  also  equally  proper  now  to  teach  the 
congregation,  what  reverent  esteem  they  ought  to 
have  of  such  as  are  set  to  watch  for  their  souls,  to 
offer  up  their  prayers  to  God,  and  to  make  known 
to  them  God's  word  and  will.  And  thus  a  1  may 
be  edified  by  such  a  pertinent  discourse.  And  truly 
the  usefulness  of  such  a  sermon  at  this  time  is  suf- 
ficient to  justify  our  own  and  other  reformed 
Churches  in  requiring  it,  if  we  had  no  precedents 
for  it  in  antiquity.  Dean  Comber. 

(3.)  Ordinations  in  all  Churches,  being  accompa- 
nied with  the  Communion,  have  constantly  been 
celebrated  near  the  altar.  Dean  Comber. 

(4.)  Almighty  God  himself  prescribed  the  gar- 
ments for  the  high  priest,  the  priests,  and  Lf^vites 
under  the  Law;  and  they  were  such  as  might  pro- 
cure honour  and  glory  even  to  the  lowest  order. 
Exod.  xxviii.  2.  40.  And  in  all  nations  in  the 
world  their  priests  wore  garments  differing  from 
other  men.  Our  own  Canons  enjoin  that  ministers 
shall  at  all  times  wear  grave,  distinct,  and  dpcent 
habits,  (Can.  74  ;)  wherein  our  law  agrees  with  the 
orders  of  other  ancient  Churches,  which  forbid  the 
clergy  to  imitate  the  laymen's  fashion  in  any   sort 


THE  ORDERING  OF  DEACONS. 


733 


REVEREND  father  in  God,  (5.)  I  pre- 
sent unto  you  these  persons  present,  to  be  ad- 
mitted Deacons. 

ir  The  Bishop. 

TAKE  heed  that  the  persons  whom  ye 
present  unto  us,  (ti.)  be  apt  and  meet  for  their 
learning  and  godly  coversation,  to  exercise 

ri   their  ministry  duly,  to  the  honour  of  God, 

i      and  the  edifying  of  iiis  Church. 

of  clothes,  and  not  to  use  any   but  a   very  grave 
habit,  even  when  they  do  not  officiate. 

The  foreign  reformed  Churches,  as  well  as  the 
ancients,  agree  with  us  in  this  matter.  So  that  if 
the  clergy  oppose  these  orders,  and  affect  to  be  gay 
and  modish,  and  cast  off  the  garments  which  mark 
their  order,  they  act  contrary  to  the  reason  of  man- 
kind and  the  custom  and  laws  of  all  nations,  as 
well  as  of  our  Church,  which  enjoins  them  always 
to  go  decently  in  peculiar  habits. 

Dean  Comber. 
(5.)  The  "  sons  "  of  the  prophets  called  them  by 
the  honourable  and  endearing  name  of  "  fathers," 
(2  Kings  ii.  12 ;)  and  kings  gave  them  the  same 
title  in  those  days  also.  2  Kings  xiii.  14.  The 
apostles  called  clergymen  their  sons,  (1  Tim.  i.  1; 
2  Tim.  i.  2 ;  Tit.  i.  4 :)  and  claimed  to  be  "  fa- 
thers" to  them  and  to  all  the  faithful,  (1  Cor.  iv. 
15 ;)  by  which  name  Christian  bishops,  who  suc- 
ceeded them  in  their  office,  v/ere  generally  called. 
But,  to  distinguish  them  from  natural  parents,  they 
saluted  them  "Fathers  in  God,"  or  "in  Christ :" 
and  they  are  so  particularly  in  this  solemn  act  to 
those  whom  they  orJain,  wherein  they  put  them 
into  a  new  and  nearer  relation  to  God  and  Christ 
Jesus  ;  and  adopt  them  into,  not  only  the  service, 
but  the  family  of  their  heavenly  Father. 

Dea7i  Comber. 
(6.)  This  admonition  of  the  bishop  applies  with 
great  force  to  the  person  presenting,  with  respect 
to  the  due  discharge  of  his  important  office ; 
"  Take  heed."  There  is  no  dissembling  with  God 
on  so  solemn  an  occasion.  The  Bishop  demands  an 
explicit  answer :  and,  blessed  be  God  !  we  have 
reason  to  be  satisfied,  that,  since  the  days  of  the 
reformation  of  religion,  this  duty  has  been  dis- 
charged in  the  Church  of  England  with  a  consci- 
entious regard  to  "  the  honour  of  God,  and  edify- 
I  ing  of  his  Church."  Though  it  may  happen,  as 
all  human  institutions,  even  the  most  sacred,  are 
liable  to  the  intrusion  of  the  designing,  that  some 
instances  will  occur  of  those  who  enter  not  by  the 
door  into  the  sheep-fold,  but  climb  up  some  other 
way  ;  yet  the  ministers  of  our  Church  have  never 
been  insidiously  introduced  within  her  pale,  to  an- 
swer any  purpose  incopsistent  with  her  avowed 
principles  ;  but,  as  far  as  the  general  imperfection 


IT  The  Priest  shall  answer  : 

I  HAVE  inquired  concerning  them,  and 
also  examined  them,  and  think  them  so  to  be. 

IT  Then  the  Bishop  shall  say  unto  the  People  :  (7.) 

BRETHREN,  if  there  be  any  of  you 
who  knoweth  any  impediment,  or  notable 
crime  in  any  of  these  persons  presented  to 
be  ordered  Deacons,  for  the  which  he  ought 

of  human  nature  admits,  they  have  shewn  them- 
selves well  qualified  for  the  exercise  of  their  min- 
istry, both  as  to  their  "  learning  and  godly  conver- 
sation." Brewster. 

(7.)  This  inquiry  of  the  people,  concerning  the 
worthiness  of  the  person  to  be  ordained,  or  whe- 
ther they  know  any  ill  concerning  him,  is  agree- 
able to  the  earliest  practice  of  antiquity,  and  the 
word  of  God  itself.  For  the  Apostle  enjoins,  that 
none  exercise  the  office  of  a  deacon,  who  is  not 
found  "blameless."  1  Tim.  iii.  10.  And  in  the 
first  institution  of  the  deacon's  order,  the  brethren 
were  to  vouch  for  the  good  character  of  the  per-» 
sons,  who  were  to  undertake  that  office  :  "  Breth- 
ren, look  out  among  you  seven  men  of  honest  re- 
port." Acts  vi.  3.  And  afterwards  it  continued  a 
practice  in  the  Church,  that  when  any  deacon,  or 
especially  any  of  the  superior  orders  of  priest  or 
bishop,  were  nominated  and  notified  to  the  peo- 
ple, they  in  testimony  of  his  abilities  and  good  be- 
haviour were  used  to  cry  out  "  He  is  worthy." 
From  this  usage  the  Greek  and  Latin  Churphes 
have  inserted  into  their  liturgies  forms  for  the  peo- 
ple to  declare  the  worthiness  of  the  person  to  be 
ordained.  Br.  Nicholls. 

If  any  of  the  people  know  any  impediment  or 
notable  crime  in  any  of  the  persons  to  be  ordained, 
for  which  he  ought  not  to  be  received  into  the  min- 
istry, it  is  their  fault  if  he  be  ordained,  for  they 
may  hinder  it  if  they  will :  nay,  they  are  bound  to 
do  it,  by  discovering  what  objections  they  have 
against  it.  Whence  it  may  be  observed  by  the 
way,  that  whatsoever  disorderly  or  unworthy  per- 
sons are  admitted  to  holy  Orders,  the  people  must 
not  blame  the  Bishop,  but  themselves,  or  those 
that  know  them,  for  it.  For  it  cannot  be  supposed 
that  he  should  have  the  personal  knowledge  ot 
everyone  that  comes  to  him  for  orders:  all  that 
he  can  do,  is  to  inquire  of  them,  and  consider 
what  credit  is  to  be  given  to  the  letters  testimonial 
which  they  bring  to  him,  wherein  it  may  be  possi- 
ble for  him  to  be  imposed  upon.  But  they,  who 
do  not  only  personally  know  them,  but  know  them 
to  be  of  so  wicked  and  loose  a  conversation,  that 
they  ought  not  to  be  received  into  the  ministry, 
and  yet  do  not  acquaint  the  bishop  Avith  it,  either 
before,  or  when  he  requires  them  to  do  it  in  the 


rSi 


THE  ORDERING  OF  DEACONS. 


^ 


not  to  be  admitted  to  that  Office,  let  him 
come  forth  in  the  name  of  God,  and  show 
what  thr  crime  or  impediment  is. 

T[  Awl  if  any  great  crime  or  impediment  be  ob- 
jected, (8.)  the  Bishop  shall  cease  from  Order- 
ing that  person,  until  such  time  as  the  parly 
accused  shall  be  found  clear  of  that  crime. 

11  TTien  the  Bishop  (commending  such  as  shall  be 
found  meet  to  be  Ordered,  to  the  prayers  of  the 
congregation)  shall,  with  the  clergy  and  people 
present,  say  the  Litany.  (9.) 

face  of  the  consrregation,  ought  to  bear  all  the  blame 
now,  and  must  answer  for  it  another  day. 

Bp.  Beveridge. 

(S.)  If  it  should  so  happen,  that  the  bishop  for 
some  alleged  cause  should  cease  from  ordering  any 
particular  person,  let  it  be  observed  that  he  still 
acts  under  the  impression  of  Christian  forbearance. 
Though  under  such  a  circumstance  it  would  bein- 
diicreet  and  improper  to  proceed  to  the  ordination 
of  a  person  charged  with  offence,  it  is  charitably 
supposed  that  he  may  be  innocent  of  the  accusa- 
tion:  and  therefore  the  ceremony  is  suspended, 
"until  such  time  as  the  party  accused  shall  be 
found  clear  of  that  crime."  Brexcster. 

(9.)  This  having  been  treated  of  before,  it  is 
here  only  requisite  to  note,  that  it  is  a  most  com- 
prehensive deprecation  of  all  evil,  and  intercession 
for  the  whole  Church  and  all  degrees  of  men 
therein  ;  and  so  must  be  very  proper  on  this  occa- 
sion, which  is  a  public  and  universal  concern  to  all 
sorts  of  people  who  wish  well  to  religion  :  upon 
which  ground  all  other  Churches  use  it  at  ordina- 
tions, and,  as  we  do,  add  a  peculiar  petition  fbr  the 
persons  now  to  be  ordained  ;  viz.  "  That  it  may 
please  thee  to  bless  these  thy  servants,  now  to  be 
admitted  to  the  order  of  deacons,  or  priests  ;  and  to 
pour  thy  grace  upon  them,  that  they  may  duly 
execute  their  ofiBce,  to  the  edifying  of  thy  Church, 
and  the  glory  of  thy  holy  name."  Which  is  as 
full,  and  as  much  to  the  purpose,  as  can  be  expres- 
sed in  so  few  words.  Dean  Comber. 

(10.)  Prayer  hath  always  been  used  at  ordina- 
tion ;  and  Scripture,  as  well  as  reason,  shdws  that 
ihey  must  never  be  put  asunder.  "When  our  Lord 
was  about  to  appoint  his  twelve  Apostles,  he  di- 
rects his  disciples  in  the  very  verse  before,  which  we 
have  ill  divided,  and  put  it  into  another  chapter,  to 
"pray  to  the  Lord  of  the  harvest,  to  send  forth  la- 
boii-ers  into  his  harvest,"  (Matt.  ix.  3S  ;  x.  1 :)  so 
that  he,  who  knew  all  men's  hearts,  would  not  or- 
dain without  prayer.  So  when  the  eleven  were  t: 
elect  a  colleague,  "  they  prayed  first."  Acts  i.  24. 
And  though  the  Holy  Ghost  had  named  Barnabas 
and  Saul,  yet  the  Church  of  Anlioch  fasted  and  pray- 


1[  Then  shallbe  said  the  Service  for  the  Commri' 
nion,  with  the  Collect,  Epistle,  and  Gospel,  as 
followeth. 

The  Collect.  (10.) 

ALMIGHTY  God,  who  by  thy  divine 
Providence  hast  appointed  (11.)  divers  or- 
ders of  ministers  in  thy  Cinirch,  and  didst 
inspire  thine  Apostles  to  choose  into  the  Or- 
der of  Deacons  the  first  martyr  St.  Stophen,  U 
with  others  ;  mercifully  behold  (12.)  these  . 
thy  servants  now  called  to  the  hkc  office  and 


ed  before  their  designation.  Acts  xiii.  2,  3.  And 
reason  teaches  us,  that  application  ought  to  be 
made  to  God  in  this  case,  as  well  because  tiiese 
persons  are  to  be  appointed  his  immediate  ser- 
vants, as  because  he  only  can  fit  them  for  this  great 
work.  Wherefore  all  regular  Churches  have  set 
forms  on  this  occasion.  Dean  Comber. 

(11.)  It  is  a  just  encouragement  of  our  prayers, 
when  we  know  that  we  desire  God's  blessing  upon 
his  own  institution,  and  not  our  invention.  Where- 
fore our  business  being  to  beg  his  favour  upon  us,^ 
in  this  ordination  in  general,  and  these  deacons  in  ^ 
particular,  the  preface  properly  sets  out,  first,  That 
the,  variety  of  orders  among  ministers  in  his 
Church,  and,  secondly,  that  this  order  of  deacons, 
had  their  original  by  divine  appointment.  The 
same  was  observed  in  the  old  offices.  And  here- 
in also  we  imitate  the  Eastern  and  Western  offi- 
ces both,  that  we  make  especial  mention  of  "the 
first  martyr,  St.  Stephen,"  the  captain  and  leader 
of  the  seven  deacons,  as  well  as  of  the  noble  army 
of  martyrs,  the  lasting  glory  of  this  order,  and  the 
most  accomplished  pattern  that  can  be  proposed  to 
all  that  enter  upon  this  oflBce  for  their  imitation : 
whose  gifts  were  so  great,  that  he  was  able  to  con- 
vince or  confound  all  gainsayers;  yet  his  humility 
was  so  signal,  that  he  submitted  to  the  meanest 
office  of  taking  care  of  the  poor  and  needy  ;  being 
equally  to  be  admired  for  the  holiness  of  his  life, 
and  his  patience  under  a  cruel  death,  for  his 
mighty  charity  to  his  bloody  foes,  and  his  vigor- 
ous faith  in  his  glorified  Redeemer.  Now  all  this 
was  the  effect  of  God's  grace,  wiiich  is  sufficient 
also  to  make  them,  that  are  now  to  succeed  him  in 
the  same  order,  to  be  like  him  at  least  in  some 
measure  in  these  heavenly  qualities:  wherefore 
they  ought  to  look  at  the  lovely  copy  here  set  them, 
and  resolve  heartily  they  will  imitate  him  as  far  as 
they  can,  praying  heartily  they  may  do  so  m  the 
nixt  words.  Dean  Comber. 

(12.)  It  is  natural  for  men  to  look  kindly  on  the 
works  of  their  own  hands:  but  God's  are  always 
very  good,  wherefore  he  always  dehghts  in  them  j 
where  his  providence  appoints  an  office,  his  favAir 


f 


THR  ORDERING  OF  DEACONS. 


735 


administration  :  so  (13.)  replenish  them  with 
the  truth  of  thy  doctrine,  and  adorn  them 
with  innocency  of  life,  that  hoth  by  word  and 
^ood  example  they  may  faitlifully  serve  thee 
in  this  office,  to  the  ijlory  of  tliy  name,  and 
the  edification  of  thy  Church  ;  ilirough  the 
merits  of  our  Saviour  Jesus  Christ,  who 
iireth  and  reigneth  with  thee  and  the  Holy 
Ghost,  now  and  for  ever.  Amen. 

The  Epistle.   (14.)   1  Tim.  iii.  8. 

LIKEWISE  must  the  Deacons  be  grave, 
not  double-tongued,  not  given  to  much  wine, 
not  greedyof  filthy  lucre  ;  holding  the  mys- 
tery of  the  faith  in  a  pure  conscience.  And 
jet  these  also  first  be  proved  ;  then  let  them 
use  the  office  of  a  Deacoii,  being  found 
blameless.  Even  so  must  their  wives  be 
grave,  not  slanderers,  sober,  faithful  in  all 
things.  Let  the  Deacons  be  the  husbands 
of  one  wife,  ruling  their  children  and  their 

,  -follows  it  of  course.  That,  which  he  directed  his 
apostles  to  do  in  ordaining  deacons,  his  people  are 
noAV  about :  and,  as  he  was  gracious  to  those  first 
elected,  we  hope  he  will  be  so  to  those  who  are 
called  to  an  administration  like  theirs  ;  namely,  to 
officiate  under  the  governors  of  the  Church  in 
sacred  mysteries  and  in  dispensing  charity  ;  so 
that  we  pray,  according  to  ancient  forms,  that  God 
would  "  mercifully  look  upon  these  his  servants." 

Dean  Comber. 
(13.)  Having  prayed  in  general  for  God's  mer- 
^  cy  and  favojjr,  vve  further  beg,  that  when  his  mer- 
I  cy  hath  preceded,  his  grace  may  follow  ;  and  that, 
in  those  great  effects  of  it,  so  necessary  for  the 
tribe  of  Levi,  illumination  in  true  doctrine,  and  in- 
nocency or  perfection  in  manners:  the  former  to 
replenish  their  understandings  with  the  knowledge 
of  all  truth,  the  latter  to  adorn  their  conversation 
Avith  all  sorts  of  virtue  :  these  two  are  Moses' 
prayer  for  the  sacred  tribe,  and  the  meaning  of 
Urim  and  Thummim,  (Deut.  xxxiii.  8,)  and  will 
make  our  "man  of  God  perfect,  and  thoroughly 
furnished  to  every  good  Avork."  2  Tim.  iii.  17. 
And  indeed  both  are  absolutely  necessary  for  a 
clergyman.  He  must,  as  the  first  deacons  were, 
be  ''replenished  with  wisdom."  Acts  vi.  3 ;  see 
also  Luke  ii.  40.  The  fountain,  which  is  to  water 
many,  had  need  to  be  very  full,  yea,  to  overflow, 
and  then  he  may  serve  God  by  his  words.  And 
he  must  also  be  adorned  with  innocency  of  life, 
that  he  may  serve  God  by  his  good  example:  and 
thus  both  by  word  and  deed  they  may  glorify  his 
name,  and  edify  the  Church.  Hence  the  ancient 
offices  mention  hoth  these  :  nor  may  the  two  be 
separated  ;  for,  if  a  minister  be  innocent,  but  igno- 
y-*     ant.  his  innocence  only  profits  himself,  but  he  is 


own  houses  well.  For  they  that  have  used 
the  office  of  a  Deacon  well,  purchase  to 
themselves  a  good  degree,  and  great  bold- 
ness in  the  faith  which  is  in  Christ  Jesus. 

Tf  Or  elsp  this,  (15.)  out  of  the  sixth  Chapter  of 
the  Acts  of  the  Apostles. 

Acts  vi.  2. 

THEN  the  twelve  called  the  multitude  of 
the  disciples  unto  them,  and  said,  It  is  not 
reason  that  we  should  leave  the  word  of 
God,  and  serve  tables.  Wherefore,  brethren, 
look  ye  out  among  you  seven  men  of  honest 
report,  full  of  the  Holy  Ghost  and  wisdom, 
whom  we  may  appoint  over  this  busniess. 
But  we  will  give  ourselves  continually  to 
prayer,  and  to  the  ministry  of  the  word. 
And  the  saying  pleased  the  whole  muliitude. 
And  they  chose  Stephen,  a  man  full  of  faith 
and  of  the  Holy  Ghost,   and  Philip,  and 

not  qualified  to  instruct  others:  and,  if  he  be  learn- 
ed, but  vicious,  his  evil  example  hinders  the  effect 
of  his  exhortations,  and  makes  his  knowledge  be- 
come unprofitable.  Wherefore  St.  Hilary  notes  a 
good  clergyman  must  have  both  :  and  we  pray  for 
both  together,  that  his  head  may  be  full  stored 
with  the  knowledge  of  all  orthodox  principles,  and 
his  life  adorned  with  all  sorts  of  virtuous  practices. 

Dean  Comber^ 

(14.)  Since  the  office  of  a  deacon,  is  by  divme 
appointment,  the  directions  for  it  must  be  found  in 
God's  word.  Upon  this  occasion  therefore  it  hath 
been  an  ancient,  and  is  a  rational  custom,  to  select 
some  of  the  most  proper  places  of  holy  Avrit,  suit- 
able to  this  and  the  other  orders,  and  to  read  them 
in  the  ordination.  As  to  the  particular  places 
chosen  for  the  Epistles,  none  is  fitter  than  this, 
wiiich  contains  St.  Paul's  directions  to  Timothy 
about  the  qualifications  of  a  deacon.  Wherefore 
almost  all  Churches  order  this  to  be  the  Epistle  at 
their  ordination,  because  it  fully  sets  forth  what 
manner  of  persons  they  ought  to  be,  who  are  ad- 
mitted into  this  order.  So  that  the  candidates 
should  hear  this  with  great  attention  and  reverence, 
trying  themselves  secretly  all  the  while  by  this 
divine  touchstone:  that,  if  they  have  these  quali- 
ties, they  may  proceed  with  joy  ;  if  they  want  any 
of  them,  they  may  labolir  to  supply  the  defect. 

Dean  Comber. 

(15.)  This  other  portion  of  Scripture,  which  is 
the  sacred  history  of  the  divine  institution  of  this 
order,  is  appointed  sometimes  to  be  read,  to  put  the 
candidates  in  mind  of  the  excellent  original  and 
prime  design  of  their  office:  which,  though  it  be 
so  very  proper,  is  not  prescribed  in  many  Churches 
besides  ours.  Dean  Comber. 


X 


736 


THE  ORDERING  OF  DEACONS. 


Prochorus.  and  Nicanor,  and  Timon,  and 
Parmenas,  and  Nicolas  a  proselyte  of  An- 
tioch  :  whom  they  set  before  the  Apostles  : 
and  when  they  hod  prayed,  they  laid  their 
hands  on  them.  And  the  word  of  God  in- 
creased, and  the  number  of  the  disciples 
multiplied  in  Jerusalem  greatly,  and  a  great 
company  of  the  priests  were  obedient  to  the 
fLiith.  

(16.)  That  all  possible  care  may  be  taken  to 
make  or  find  those,  who  enter  into  holy  orders, 
worthy  ;  our  Church  halh  here  rightly  placed  these 
questions :  not  deferring  and  confining  iheiu  to  the 
consecration  of  a  Bishop,  as  the  Roman  Ordinal 
doth,  because  the  greatest  security  to  religion  is  the 
careful  guarding  of  the  first  entrance  into  its  minis- 
trations. And  therefore  we  put  these  interrogato- 
ries to  Deacons  and  Priests  ;  for  he  that  is  faithful 
in  a  less,  will  be  so  in  a  greater  trust.  Luke  xvi.  10. 
It  is  a  calling  that  men  can  never  forsake,  and  so  it 
ought  not  to  be  rashly  undertaken.  Luke  ix.  62. 
So\that,  though  these  questions  be  now  first  pro- 
posed to  the  candidates,  yet  it  is  absolutely  neces- 
sary they  should  have  read  them  over  seriously  be- 
fore in  private,  and  duly  weighed  them  all,  before 
they  presume  to  answer  them  in  the  presence  of 
God,  and  of  his  holy  angels,  as  well  as  of  the  Bish- 
op his  representative.  If  they  answer  falsely  or 
rashly  before  so  great  an  assembly,  and  just  before 
they  are  to  receive  the  holy  sacrament,  it  is  an 
inexcusable  as  well  as  a  presumptuous  sin. 

Dean  Comber. 
(17.)  It  is  not  said,  "  Do  you  feel ;"  have  you  an 
immediate  perception  of  sucl^an  impulse  from  the 
Holy  Ghost,  as  you  can  distinguish  from  all  other 
inward  movements  by  its  manner  of  impressing  you : 
but,  "  Do  you  trust,"  are  you  on  good  grounds  per- 
suaded ?  So  that  the  thing  to  be  considered  is 
what  are  the  proper  grounds  of  such  persuasion. 
Abp.  Seeker.  Tbere  are  two  sorts  of  motions  or 
calls  to  the  ministry.  First,  the  outward  :  whereby 
those,  who  have  a  right  of  recommending  a  person 
to  the  execution  of  any  ecclesiastical  office,  do  fix 
upon  him  as  one  in  their  judgment  qualified  for  it ; 
and  the  Bishop,  approving  their  judgment,  does  ad- 
mit him  into  such  office  in  due  manner,  as  the  laws 
of  God  and  the  rites  of  the  Church  do  require.  But 
the  inward  call  is  something  preceding  this,  and  is 
required  by  our  Church  as  a  qualification  for  the 
latter.  Now  it  has  been  some  matter  of  doubt, 
what  is  meant  here  by  being  "  inwardly  moved  by 
the  Holy  Ghost."  But  I  think  no  one  can  judge 
that  the  compilers  of  this  office  did  ever  entertain 
such  enthusiastical  notions,  as  to  imagine  that  no 
persons  were  to  be  admitted  into  any  degree  of  the 
ecclesiastical  orders,  without  having  a  special  reve- 
lation from  the  Holy  Spirit,  that  God  had  particu- 


Tf  Then  shall  the  Bishop  e.xaniine  every  one  of 
those  (16.)  who  are  to  he  Ordered,  in  the  pre- 
sence of  the  people,  after  this  manner  following : 
DO  you  trust  that  you  are  inwardly  mov- 
ed by  the  Holy   Ghost  (17.)  to  take  upon 
you  this  office  and  ministration,  to  serve  God 
lor  the  promotinor  of  his  2;lory,  and  the  edi 
fying  of  his  people  ? 
Answer.  I  trust  so. 

larly  commissioned  them  to  take  upon  them  tliatof- 
fice,  as  St.  Paul  says  cf  himself,  that  be  was  "an 
apostle  called  of  God."  Rom.  i.  1  ;  1  Cor.  i.  1.  Fot 
such  calls  as  these  were  miraculous  and  extraordi- 
nary, and  remained  not  much  longer  than  the  apos- 
tolical times.  It  remains,  therefore,  that  this  motion 
or  call  must  be  something  in  a  more  ordinary  and 
common  way. 

Now  we  know  that  the  Scripture  teaches,  that 
the  common  and  ordinary  graces,  and  all  good  dis- 
positions and  resolutions,  are  attributed  to  the  Holy 
Spirit  of  God.  '•  Every  good  and  perfect  gift  com- 
eth  from  above."  Jam.  i.  17.  '•  It  is  God  that  work- 
eth  in  you,  both  to  will  and  to  do,  of  his  good  plea- 
sure." Pliil.  ii.  13.  The  apostle  calls  the  ordinary 
graces  of  love,  joy,  peace,  long-suffering,  gentle- 
ness, goodness,  meekness,  temperance,  "  the  fruits 
of  the  Spirit."  Gal.  v.  24.  Thus  the  belief  of  the 
Gospel  is  called  "  the  spirit  of  faith."  2  Cor.  iv.  13. 
And  it  is  said  expressly,  that  "  no  one  saith  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost."  1  Cor. 
xii.  3.  Now  I  conceive,  ali,  that  is  here  meant  by 
"inward  motion  of  the  Holy  Ghost,"  is  his  ordina- 
ry motion,  by  which  Christians  are  stirred  up  to 
every  good  resolution  which  they  make,  or  good 
action  which  they  do.  And  whereas  a  resolution 
to  lake  upon  one  the  office  of  the  ministry,  without 
any  bad  design  mixing  with  it,  is  a  good  resolu- 
tion ;  so  he,  that  takes  it  up,  may  be  properly  said 
to  be  moved  by  the  Holy  Ghost  to  do  it.  For  it 
must  be  undoubtedly  owned,  that  such  a  resolution 
is  a  good  and  pious  one,  since  the  apostle  says 
plainly,  laying  it  down  as  an  undoubted  truth, 
"  This  is  a  true  saying,  if  a  man  desireth  the  office 
of  a  bishop,  he  desireth  a  good  work,"  1  Tim.  iii. 
1.  And,  to  be  sure,  in  those  times  it  seldom  hap- 
pened, that  this  or  any  other  ecclesiastical  office 
was  desired,  but  only  from  a  pure  view  of  doing 
good.  For  these  were  exposed  the  foremost  to  the 
rage  of  the  persecutors,  and  men  must  be  actuated 
by  a  noble  zeal  for  the  Gospel,  to  lay  themselves 
under  the  necessity-  of  being  exposed  to  the  most 
grievous  sufferings,  or  laying  down  their  lives  for 
the  sake  of  it.  And  in  these  times  likewise,  men 
may,  and  frequently,  I  doubt  not,  do,  take  upon  them 
the  ecclesiastical  employs  upon  very  good  aims. 
Therefore  the  meaning  of  this  question  is,  whether, 
after  an  impartial  examination  of  their  hearts,  they 


THE  ORDERING  OF  DEACONS. 


737 


The  Bishop. 

DO  you  think  that  you  are  truly  called, 
according  to  the  will  of  our  Lord  Jesus 

lind,  that  they  do  not  take  this  sacred  employ  upoQ 
them,  barely  for  a  maintenance  in  the  world,  or 
that  thereby  they  may  acquire  those  superior  dig- 
nities and  profits,  which  in  these  peaceable  ages  of 
Christianity  some  of  the  clergy  do  partake  of ;  but 
only,  that  they  think  they  may  be  serviceable  in 
God's  vineyard,  and  are  willing  to  contribute  the 
best  of  their  labours  therein,  "  for  the  promoting  of 
God's  glory  and  the  edifying  of  his  people."  I  do 
not  think  the  question  intends,  that  all,  who  are  to 
be  ordained,  should  profess,  that  they  would  be  de- 
sirous of  this  office,  though  there  were  no  temporal 
advantages  attending  it,  and  though  it  exposed 
men,  not  only  to  starving,  but  to  apparent  persecu- 
tion and  death ;  for  then  most,  even  the  best  per- 
sons, as  times  go  now,  might  justly  scruple  the 
answering  to  such  a  question  :  but  I  take  it  to  mean 
no  more,  than  tliat,  since  they  are  to  take  upon 
them  some  employ  or  other  for  their  own  subsis- 
tence and  the  benefit  of  the  community,  they  choose 
!o  take  upon  them  the  office  of  the  ministry,  where- 
in they  think  they  can  act  more  for  God's  glory,  and 
the  benefit  of  their  Christian  brethren,  than  by  ex- 
ercising any  temporal  calling  ;  and  that  they  verily 
believe,  that  it  was  not  without  the  assistance  of 
God's  good  Spirit,  that  they  formed  this  judgment 
and  resolution.  Dr.  Nicholls. 

This  is  a  great  question  indeed,  and  that  which, 
no  man  can  give  a  true  and  positive  answer  to, 
without  having  searched  narrowly  into  his  own 
heart,  and  seriously  considered  the  bent  and  incli- 
nations of  his  soul.  But  it  is  a  question  very  ne- 
cessary to  be  propounded:  for  the  Holy  Ghost  now 
supplies  the  place  and  room  of  our  blessed  Saviour 
in  his  Church  militant  here  on  earth.  And  there- 
fore, as  it  was  by  him  that  the  several  offices  them- 
selves Avere  at  first  constituted;  so  it  is  by  him  that 
men  are  called  to  the  execution  of  them  ;  and  it  is 
by  him  alone  that  all  ecclesiastical  ministrations, 
performed  by  such  officers,  are  made  effectual  to 
the  purposes,  for  which  they  are  appointed ;  and 
therefore  the  Church  is  bound  to  take  care,  that 
none  be  admitted  into  her  ministry,  but  such  as  she 
believes  and  hopes  to  be  called  to  it  by  the  Holy 
Ghost.  But  she  can  have  no  ground  to  believe 
this,  but  only  from  the  persons  themselves,  none 
but  themselves  being  acquainted  with  the  motions 
of  God's  Spirit  upon  their  own  hearts.  And  there- 
fore the  Bishop  requires  them  to  deal  plainly  and 
faithfully  with  him  and  the  Church ;  and  to  tell 
him,  whether  they  really  trust  that  they  are  moved 
by  the  Holy  Ghost,  to  take  this  office  upon  them? 
To  which  every  one  is  bound  to  answer,  "  I  trust 
93 


Christ,  and  according  to  the  Canons  of  lliis 
Church,  to  the  ministry  of  the  same  ?  (18.) 

Answer.  I  think  so. 

so  :"  not  that  he  knows  it,  or  is  certain  of  it,  for  it 
is  possible  that  his  heart  may  deceive  him  in  it; 
but  that  he  trusts  or  hopes  it  is  so. 

But  what  ground  can  any  one  have  to  trust,  that 
he  is  moved  by  the  Holy  Ghost  to  take  the  minis- 
try upon  him?  To  that  I  answer  in  short,  that  if 
a  man  finds,  that  upon  due  examination  the  bishop 
of  the  diocese,  where  he  is  to  serve,  is  satisfied  of 
his  abilities  and  qualifications  for  the  ministry  ;  and 
that  his  great  end  and  design  in  undertaking  it  is 
to  serve  God,  for  the  promoting  of  his  glory  and  the 
edifying  of  his  people :  he  hath  good  grounds  to 
trust,  that  he  is  moved  to  it  by  the  Holy  Ghost,  it 
being  only  by  him  that  any  man  can  be  duly  quali- 
fied for  it,  and  moved  to  take  it  upon  Jiim,  out  of 
so  good  and  pious  a  design  as  that  is.  But,,  if  either 
of  these  things  be  wanting  ;  as,  if  a  man  be  not  fit- 
ted for  the  office,  he  may  conclude  he  is  not  called 
to  it  by  the  Holy  Ghost,  for  he  neither  calls  nor 
useth  any  but  fit  instruments  in  what  he  doth  ;  or, 
if  a  man  be  moved  to  it  out  of  a  design,  not  to  do 
good,  but  to  get  applause  or  preferment  in  the 
world,  he  may  thence  infer  that  he  is  not  moved  to 
it  by  the  Spirit  of  God,  but  by  the  spirit  of  pride 
and  covetousness,  and  then  can  have  no  ground  to 
expect,  that  the  Holy  Ghost  should  ever  bless  and 
assist  him  in  the  execution  of  his  office.  Accord- 
ing to  these  rules  therefore,  they,  who  are  to  be  or- 
dained, may  discern  whether  they  can  truly  give 
the  answer  required  to  this  great  question  that  will 
be  propounded  to  them.  As  for  their  qualifications 
for  it,  the  Bishop  hath  already  approved  of  them : 
but,  as  to  their  main  end  and  design  in  undertaking 
the  ministry,  that  must  be  left  to  God  and  their 
own  consciences,  who  alone  know  it,  and  so  can 
best  judge  whether  they  can  truly  say,  that  they 
'•  trust  they  are  moved  to  it  by  the  Holy  Ghost." 

Bp.  Beveridge. 

(18.)  That  is.  Are  you  conscious,  neither  of  any 
defect  in  body  or  mind,  nor  of  any  other  impedi- 
ment, which  may,  for  the  present,  if  not  for  ever, 
be,  according  to  the  laws  of  God  or  man,  a  just 
obstacle  in  your  way  ?  Abp.  Seeker.  This 
question  relates  to  the  outward  call,  or  regular  way 
of  admission  to  holy  orders :  and  seems  to  be  put 
to  the  persons  to  be  ordained,  that  they  may  make 
an  open  profession  of  their  owning  the  validity 
of  the  orders  then  conferred  upon  them.  For 
by  answering  to  this  question,  they  hereby  own 
that  the  office  and  manner,  whereby  they  are 
admitted  into  orders,  are  agreeable  to  the  will 
of  our  Saviour  ;  that  the  several  ceremonies,  used 
in  the  Roman  Church  in  their  Ordinal,  and  in  ours 


73S 


THE  ORDERING  OF  DEACONS 


The  Bishop. 

DO  you  unfeio;iiedly  believe  (19.)  all  the 
canonical  Scriptures  of  the  Old  and  New 
Testament? 

Answer.  I  do  believe  them. 

«  The  Bishop. 

WILL  you  diligently  read  the  same  (20.) 
unto  the  people  assembled  in  the  church 
where  you  shall  be  appointed  to  serve  ?  (21.) 

Answer.  1  will 


V 


A- 


omitted,  are  not'  essential  to  the  conferring  of 
lioly  orders;  and  that  the  person,  who  confers 
these  orders,  that  is,  the  hishop,  has  a  just  commis- 
sion so  to  do  from  our  blessed  Lord.  And  lastly 
they  declare,  that  they  do  not  know  in  themselves 
any  uncanonical  impediment,  which  may  hinder 
tliem  from  being  admitted  into  the  same. 

Dr.  Nicholls. 

(19.)  This  question  is  put  to  the  candidates, 
because  unless  they  do  unfeignedly  believe  the  holy 
Scriptures,  they  are  not  fit  to  be  ministers  of  the 
word  and  sacraments  contained  and  prescribed  in 
tliera.  Bp.  Beveridge. 

(20  )  '•  Diligently,-'  that  is,  articulately,  solemnly, 
piously,  so  that  your  hearers  may  be  edified. 

Brewster. 

(21 .)  This  is  explained  by  the  33d  Canon,  Avhich 
enjoins  that  every  minister  should  have  a  church, 
and  that  that  church  should  be  the  great  scene 
of  his  duties.  This  injunction  was  intended  to 
exclude  teachers  ordained  to  no  charge ;  or  those, 
who,  under  the  pretence  of  preaching  the  Gospel, 
preached  themselves.  The  appointment  of  station- 
ary ministers  is  a  valuable  part  of  our  Church  estab- 
lishment. Brewster. 

(22.)  This  compreherisive  question  doth  briefly, 
but  fully,  set  out  all  the  other  duties  peculiar  to 
"  the  office  of  a  deacon  :"  first,  with  intent  to  in- 
struct the  candidate  in  all  parts  of  that  weighty 
office  he  undertakes ;  and  then  to  require  his  solemn 
promise  that  he  \\n\\  perform  them  by  God's  help. 
It  is  not  fit  he  should  take  a  place  in  God's  house, 
till  he  know  what  are  the  duties  thereof;  nor  can 
he  wisely  or  honestly  engage  to  do  all  these  par- 
ticulars, till  he  know  them :  wherefore  the  bishop 
lays  them  plainly  before  him,  that  he  may  not 
afterwards  pretend  to  excuse  himself  by  ignorance. 

Dean  Comber. 

This  question,  reciting  the  duties  of  deacons, 
may  seem  to  have  some  difficulty  in  it ;  as  it  as- 
signs to  them  occupations,  which  the  Acts  of  the 
Apostles  do  not  in  the  historj-^  of  their  appointment ; 
and  as  they  are  but  little  employed  now  in  the 
single  business,  there  alloted  to  them.  Acts  vi. 
But  that  passage  of  Scripture  plainly  was  intended 
to  set  forth,  only  the  immediate  and  urgent  reason 


The  Bishop. 

IT  appertaineth  to  the  office  of  a  Deacon, 
(22.)  in  the  church  where  he  shall  be  ap- 
pointed to  serve,  to  assist  the  Priest  in  divine 
service,  and  specially  when  he  ministereth 
the  Holy  Communion,  (23.)  and  to  help 
him  in  the  distribution  thereof;  and  to  read 
holy  Scriptures  and  Homilies  (24.)  in  the 
church  ;  and  to  instruct  the  youth  in  the 
Catechism  ;  (25.)  in  the  absence  of  the  Priest 

of  ordaining  them,  not  the  whole  of  what  was  then, 
or  soon  after,  given  them  in  charge.  For  we  find 
in  the  same  book,  that  Philip  the  deacon  both 
preached  and  baptized.  Acts  viii.  5 — 13.  26 — 40. 
And  the  qualifications,  required  in  deacons  by  St. 
Paul,  (1  Tim.  iii.  S — 13,)  intimate  very  clearly,  that 
more  things  must,  even  then,  have  been  incumbent 
upon  them,  than  administering  to  the  relief  of  the 
poor.  Accordingly  from  the  primitive  ages  down- 
wards, they  are  described,  as  performing  occasion- 
ally most  of  the  same  offices,  which  they  do  now, 
and  being,  what  their  name  denotes,  assistant  and 
subservient  to  priests  in  all  proper  employments. 
And  the  less  they  are  engaged  in  their  chief  origi- 
nfd  one,  the  more  opportunity  and  the  more  need 
they  have,  to  shew  diligence  in  the  other  good 
works,  belonging  or  suited  peculiarly  to  their 
station,  Ahp.  Seeker. 

(23.)  The  deacon's  office  as  to  the  holy  com- 
munion remains  the  same  that  it  was  in  the  primi 
tive  Church,  when  they  were  never  allowed  to 
consecrate  the  sacred  elements :  for  none  but  a 
bishop,  or  a  priest  at  least,  was  permitted  to  do 
that ;  and  the  penalty  upon  a  deacon,  if  he  presumed 
to  consecrate,  was  to  be  deposed.  His  office  is, 
when  the  sacrament  is  consecrated,  to  assist  the 
bishop  or  priest  in  distributing  the  same  to  the 
congregation ;  which  was  their  part  in  this  mystery 
as  anciently  as  Justin  Martyr's  time :  but  especially 
they  use  to  distribute  the  cup,  of  Avhich  then  the 
people,  not  the  priest  alone,  used  to  drink;  and  it 
appears  that  the  custom  in  the  Roman  Church  also 
was,  till  of  late  time,  for  all  the  people  to  receive 
the  cup ;  or  else  this  could  not  have  been  the 
deacon's  office  there,  who  need  not  assist  the  bishop 
or  priest  in  giving  the  cup,  if  he  alone  had  dr^nk 
of  it.  Dean  Comber. 

(24.)  It  is  the  office  of  the  deacon  to  "  read  the 
holy  Scripture  to  the  people,"  as  was  shewed  before  : 
but  it  is  further  remarked  here,  that  "  he  is  also  to 
read  Homilies  in  the  church  :"  which  is  no  new 
injunction ;  for  an  ancient  Council  orders,  that 
''when  the  priest  is  infirm  and  cannot  preach,  the 
deacon  shall  read  the  Homilies  of  the  fathers." 

Dean  Comber. 

(25.)  For  deacons  to  catechise  the  youth,  is  a 


THE  ORDERING  OF  DEACONS. 


739 


to  baptize  infants;  (26.)  and  to  preach,  if  he 
oe  admitted  thereto  by  the  Bishoo,  (27.) 
And  furthermore,  it  is  his  office,  (28.)  where 
provision  is  so  made,  to  search  for  the  sick, 
poor,  and  impotent  people  of  the  parish,  to 
intimate  .  their  estates,  names,  and  places 
where  they  dwell,  unto  the  Curate,  (29.) 
that  by  his  exhortation  they  may  be  reliev- 
ed with  the  alms  of  the  parishioners,  or 
others :  Will  you  do  this  gladly  and  will- 
ingly ? 

Answer.    I  will  so  do  by  the   help   of 
God. 

duty  enjoined  not  only  by  our  Church  here,  and  in 
the  fifty-ninth  Canon,  but  Avas  so  likewise  by  the 
ancient  Church.  Indeed  in  some  Churches  the 
catechist  was  a  distinct  officer,  not  determined  to  any 
one  particular  order.  But  where  there  was  no 
particular  officer  assigned  to  this  duty,  neither  was 
it  taken  up  by  the  bisliop  or  presbyter,  it  fell  to  tlie 
deacons  on  course.  Dr.  Nicholls. 

(26.)  A  fifth  duty  of  the  deacons  is  to  baptize 
infants,  which  we  may  gather  from  St.  Philip  the 
deacon's  baptizing  the  Samaritans,  whom  the 
apostles  were  sent  to  confirm  afterwards.  Acts 
viii.  12 — 15,  &c.  We  see  in  Scripture  baptism 
was  reckoned  one  of  the  lowest  kinds  of  ministries ; 
so  that  our  Saviour  did  not  baptize,  but  his  disci- 
ples. John  iv.  2.  St.  Peter  commanded  others, 
probably  some  of  the  deacons,  to  baptize  Cornelius 
and  his  household,  (Acts  x.  48  ;)  and  St.  Paul  saith, 
"  he  had  baptized  but  few."  1  Cor.  i.  15—17.  The 
Roman  Pontifical  reckons  it  among  the  ordinary 
works  of  a  deacon,  to  wait  at  the  altar  and  baptize. 
But,  out  of  respect  to  the  higher  order  of  priesthood, 
our  Church  seems  to  allow  this  to  be  done  by  a  dea- 
con, only  "  in  the  absence  of  a  priest ;"  because  bap- 
tism, being  a  sacrament,  should  be  administered  by 
the  principal  minister  that  is  present :  though  there 
is  no  doubt  but  a  deacon's  baptizing  is  as  valid  as  that 
of  a  priest.  Dean  Comber. 

(27.)  It  does  not  appear  by  any  marks  in  an- 
tiquity, that  the  deacons  had  ever  any  right  to 
preach  in  the  Church  by  virtue  of  their  order. 
And  our  Church,  following  the  primitive  practice, 
has  not  allowed  the  deacons  to  preach  by  virtue 
of  their  orders,  but  only  by  the  permission  of  the 
bishop ;  who,  if  he  shall  find  them  upon  examina- 
tion to  be  of  competent  abilities,  may  afford  them 
-^      a  licence  to  exercise  their  talents  in  this  way. 

Dr.  Nicholls. 

Forasmuch  as  a  deacon  is  hereby  permitted  to 
baptize,  to  catechize,  to  preach,  to  assist  in  the 
administration  of  the  Lord's  supper ;  so  also  by 
parity  of  reason  he  hath  used  to  solemnize  matri- 
mony, and  to  bury  the  dead.  And  in  general  it 
scemeth,  that  he  may  perform  all  the  other  offices  j 


The  Bishop. 

WILL  you  apply  all  your  diligence  (30.) 
to  frame  and  fashion  your  own  lives,  and  the 
lives  of  your  families,  according  to  the  doc- 
trine of  Christ ;  and  to  make  both  yourselves 
and  them,  as  much  as  in  you  lieth,  whole- 
some examples  of  the  flock  of  Christ? 

Answer.  I  will  so  do,  the  Lord  being  my 
helper. 

The  Bishop. 
WILL  you  reverently  obey  your  Bishop, 


in  the  liturgy,  which  a  priest  can  do,  except  only 
consecrating  the  sacrament  of  the  Lord's  supper, 
and  except  also  the  pronouncing  of  the  Absolution. 

Dr.  Burn. 

(28.)  The  part  of  the  deacon's  office  out  of  the 
church  is  that,  which  was  the  original  cause  of  the 
institution  of  the  order,  namely,  to  take  care  of  the 
poor.  From  early  WTriters  of  the  Church  it  appears 
to  have  been  the  practice,  for  deacons  to  look  out  fit 
objects  of  charity,  in  order  to  their  being  relieved 
by  the  oblations  of  the  faithful,  under  the  direction 
of  the  bishop.  This  was  agreeable  to  what  our 
Church  here  enjoins. 

Dean  Comber^  Dr  Nicholls. 

(29.)  That  is,  to  the  rector  or  vicar,  who  hath 
the  "  cure"  of  souls.  And  here  it  is  obvious  to 
remark  the  ambiguity  of  the  word  "  curate,"  as  is 
the  case  also  with  the  word  "  minister."  Some- 
times it  expresseth  the  person,  whether  priest  or 
deacon,  who  officiateth  under  the  rector  or  vicar, 
employed  by  him  as  his  assistant,  or  to  supply  the 
place  in  his  absence :  sometimes  it  denoteth  the 
person  officiating  in  general,  whether  he  be  rector, 
vicar,  or  assistant  curate,  or  whosoever  performeth 
the  service  for  that  time :  soraetim-es  it  denoteth 
exclusively,  as  in  this  place,  the  rector,  vicar,  or 
person  beneficed,  who  hath  "  curam  animarum." 

Dr.  Burn.         _^ 

(30.)  After  the  duties  specially  relating  to  their 
office  and  the  public,  the  bishop  proceeds  to  de- 
mand of  them  security  concerning  their  personal 
duties  and  private  conversation,  requiring  a  promise 
from  each  of  them,  that  they  will  order  their  own 
lives,  and  as  much  as  in  them  lies,  the  lives  of  their 
families,  according  to  the  rules  of  the  Gospel :  and 
that  so  exactly,  that  he  and  they  may  be,  not  only 
innocent,  but  exemplary  to  other  Christians. 

Dean  Comber. 

The  question  extends,  to  avoiding  in  their  own 
behaviour,  and  restraining  in  that  of  their  families, 
follies,  levities,  mean  and  disreputable  actions,  as 
well  as  crimes  and  vices.  The  apostle  enjoins 
"deacons  and  their  wives  to  be  grave,"  (1  Tim. 


740 


THE  ORDERING  OF  DEACONS. 


y 


and  other  chief  ministers,  (31.)  who,  accord- 
ing to  the  Canons  of  the  Chnrcli,  may  have 
the  charge  and  government  over  you  ;  fol- 
lowing with  a  glad  mind  and  will  their  god- 
ly admonitions? 

Answer.  I  will  endeavour  so  to  do,  the 
Lord  bein?  my  helper. 

iii.  8.  11;)  much  more  then  ought  priests.  He 
enjoins  every  Christian  to  "  abstain  from  all  ap- 
pearance of  evil."  1  Thess.  v.  22.  And  our  bless- 
ed Lord  enjoins  all  his  disciples  to  be  "  wise  "  as 
well  as  "  harmless."  Matt.  x.  16.  Let  the  clergy 
govern  themselves  and  theirs  by  these  rules :  and 
consider  frequently,  whether  they  observe  them 
well.  For  without  it  they  will  neither  gain  esteem, 
nor  do  good.  Ahp.  Seeker. 

(31.)  No  regular  society  can  subsist  without  a 
due  subordination  of  the  inferiors  to  the  superiors. 
So  it  is  in  houses  and  cities,  kingdoms  and  armies. 
So  in  the  Church,  the  deacons  are  required  to 
promise  at  their  ordination,  obedience,  not  only  to 
their  bishop,  but  to  "other  chief  ministers"  who  are 
set  over  them,  and  have  care  of  them  ;  which  is 
necessary  to  preserve  peace  and  prevent  disorder. 
The  superior  must  give  orders,  and  inferiors  obey 
them  ;  otherwise  all  things  would  soon  run  into  con- 
fusion: and  we  may  gather,  that  God  is  the  original 
of  this  subjection  "  in  all  Churches  of  the  saints,  be- 
cause he  is  not  the  author  of  confusion,  hut  of  peace." 
1  Cor.  xiv.  33.  Dean  Comber. 

The  inferior  clergy  would  be  bound  to  the  obe- 
dience here  required,  though  they  were  not  to  prom- 
ise it :  for  both  reason  and  Scripture  demand  it. 
Still  more  firmly  are  they  bound,  when  they  have 
promised  it,  though  it  were  of  small  importance. 
But  it  is  of  very  great,  not  only  to  the  dignity  and 
ease  of  their  superiors,  but  to  their  own  interest, 
and  the  benefit  of  the  whole  Church.  Our  Saviour 
both  commands,  and  prayed  for,  unity  amongst  his 
followers  in  the  most  expressive  terms.  John  xiii. 
34,  35;  xvii.  11,  12.  21,  22,  23.  Without  union 
there  cannot  be  a  sufficient  degree  either  of  strength 
or  beauty  :  and  without  subordination  there  cannot 
long  be  union.  Therefore  "  obey  ;"  as  the  apostle 
directs  "  them  that  have  the  rule  over  you."  Heb. 
xiii.  17.  Abp.  Seeker. 

(32.)  This  ceremony  has  been  always  esteemed 
so  essential  a  part  of  ordination,  that  any  other  way 
of  conferring  orders  without  it  has  been  judged  in- 
valid. This  imposition  of  hands  undoubtedly  took 
its  rise  from  the  practice  of  the  Jewish  Church,  in 
initiating  persons  for  performing  any  sacred  office, 
or  conferring  any  employ  of  dignity  or  power. 
Thus  Joshua  was  inaugurated  to  his  high  office. 
Numb,  xxvii.  23.  Hence  the  Jews  derived  their 
custom  of  ordaining  their  rabbis  by  imposition  of 
hands.    The  same  ceremony  we  find  used  by  the 


T[  Then  the  Bishop,  laying  his  Tiands  (32.)  sever- 
ally upon  the  head  of  every  one  of  them,  hum- 
bly kneeling  before  him,  shall  say,  (33.) 

TAKE  thou  authority  to  execute  the  of- 
fice of  a  Deacon  (34.)  in  the  Church  of  God 
committed  unto  thee  ;  In  the  name  of  the 

apostles,  as  often  as  they  admitted  any  new  mem- 
bers into  the  ministry  of  the  Church.  For,  when 
they  ordained  the  first  deacons,  it  is  recorded,  that 
after  praying  "  they  laid  hands  on  them."  Acts  vj. 
6.  At  the  ordination  of  Barnabas  and  Paul  it  is 
said,  that  they  '•  fasted  and  prayed  and  laid  their 
hands  on  them."  Acts  xiii.  3.  When  St.  Paul 
bids  Timothy  have  regard  to  the  graces  confer- 
red in  his  ordination,  he  observes  that  these  were 
conferred  by  imposition  of  hands:  "Neglect  not 
the  gift  that  is  in  thee,  which  was  given  thee  by 
prophecy,  with  the  laying  on  of  the  hands  of  the 
presbytery."  1  Tim.  iv.  14.  And  in  his  other  epis- 
tle he  exhorts  him  to  "stir  up  the  gift  of  God 
which  was  in  him  by  the  putting  on  of  his  hands." 
2  Tim.  i.  6.  The  primitive  Christians,  following 
exactly  after  this  copy,  never  admitted  any  into  or- 
ders but  with  this  ceremony :  so  that  the  ancient 
counsels  seldom  use  any  other  word  for  ordination 
than  "  imposition  of  hands ;"  and  the  ancient  writ- 
ers of  the  Church  signify,  that  the  clerical  charac- 
ter, and  the  gifts  of  the  Spirit,  were  conferred  by 
this  action. 

It  must  be  observed  here,  that  the  imposition  of 
the  bishop's  hand  alone  is  required  in  the  ordina- 
tion of  a  deacon,  in  conformity  to  the  usage  of  the 
ancient  Church.  Dr.  NichoUs. 

(33.)  When  a  commission  of  such  a  high  na- 
ture is  granted  from  heaven,  the  person,  to  whom 
it  is  granted,  cannot  receive  it  in  too  humble  a  pos- 
ture :  and  therefore  our  Church,  agreeably  to  an- 
cient practice,  has  enjoined  the  ordained  person  to 
receive  the  imposition  of  the  bishop's  hands  in  the 
posture  of  kneeling.  Dr.  NichoUs. 

(34.)  There  are  generally  certain  forms  used  in 
the  admissions  to  all  offices  civil  and  military,  and  so 
it  ought  to  be  in  these  that  are  ecclesiastical.  But 
because  there  are  no  forms  prescribed  in  Scripture, 
every  Church  hath  taken  the  liberty  to  compose  its 
own  formularies.  As  to  our  form,  it  is  owing  to 
our  Reformation ;  and  is,  as  it  ought  to  be,  a  clear 
explication  of  the  ceremony  of  laying  on  of  hands; 
which  signifies,  as  was  noted,  collation  of  power 
and  delegating  authority :  and  therefore  the  bishop 
says,  "  Take  thou  authority,"  &c.  Hereby  the 
bishop,  in  whom  the  supreme  power  is  lodged, 
grants  authority  to  the  candidate  to  execute  the  of- 
fice of  a  deacon  ;  which  is  his  commission  and  right- 
ful call,  giving  him  a  right  to  perform  all  the  duties 
annexed  to  that  order.    Yet,  according  to  the  ex* 


THE  ORDERING  OF  DEACONS. 


741 


Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  Allien. 

Y  Then  shall  the  Bishop  delivei-  to  every  one  of 
them  the  New  Testament,  saying,  (35.) 

TAKE  thou  authority  to  read  the  Gospel 
in  the  Church  of  God,  and  to  preach  the 
same,  if  thou  be  thereto  licensed  by  the 
Bishop  himself. 

IT  Then  one  of  them  appointed  by  the  Bishop  shall 
read  (36.) 

The  Gospel.  St  Luke  xii.  35. 

LET  your  loins  be  girded  about,  and  your 
li£:hts  burninof,  and  ye  yourselves  like  unto 
men  that  wait  ibr  their  Lord,  when  he  will 
return  from  tiie  weddins^ ;  that  when  he 
Cometh  and  knocketh,  tliey  may  open  unto 
him  immediately.  Blessed  are  those  ser- 
vants whom  the  Lord  wiien  he  cometh  shall 
find  watching  :  Verily  I  say  unto  you,  That 
he  shall  gird  himself,  and  make  them  to  sit 

ample  of  the  Eastern  Church,  the  bishop  declares 
he  doth  not  this  purely  of  himself,  but  by  a  power 
granted  him  by  God :  and  therefore  he  adds  "  In 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost ;"  to  intimate  that  the  holy  and  ever- 
blessed  Trinity  doth  confer  this  order  on  him.  For 
to  do  a  thing  in  the  name  of  God  is  to  do  it  as  his 
representative,  and  by  his  authority :  and  so  the 
person  is  promoted  to  be  a  deacon,  ministerially  by 
the  bishop,  but  originally  and  principally  by  God 
himself,  from  whom  he  receives  this  honour,  hum- 

Ibly  kneeling  on  his  knees  ;  and  he  should  remem- 
/  ber  that  to  him  he  must  one  day,  give  an  account, 
how  he  hath  performed  his  duty,  which  cannot  but 
strike  his  mind  with  reverence  and  holy  fear,  while 
these  solemn  words  are  repeated. 

Dea7i  Comber. 

(35.)  This  is  the  second  significant  rite  used  in 
our  ordination  ;  concerning  which  it  may  be  ob- 
served, that  the  deacons  in  the  Christian  Church 
are  made  after  the  pattern  of  those  ministers  among 
the  Jews,  whose  office  was  to  keep  the  book  of  the 
law,  and  upon  occasion,  to  read  it  publicly  in  their 
synagogues  ;  in  whose  stead  our  Saviour  himself 
did  once  minister.  Luke  iv.  20.  So  that  the  place 
was  honourable,  though  inferior  to  that  of  the  ruler 
of  the  synagogue.  la  like  manner  the  deacon's 
proper  office  was  to  read  the  holy  Scripture  in  the 
Christian  assemblies,  as  divers  of  the  ancients  have 
J--    particularly  noted.  Dean  Comber. 

(36.)  In  our  usual  service  the  Epistle  and  Gos- 
pel stand  together ;  but  in  this  office  they  are  sepa- 
rated, and  the  ordination  itself  intervenes,  as  it  did 
of  old.  The  reason  of  setting  the  Gospel  immedi- 
ately after  the  ordinatioa  was,  that  the  new  ordain- 


down  to  meat,  and  will  come  forth  and  serve 
tiiem.  And  if  he  shall  come  in  the  second 
watch,  or  come  in  the  third  watch,  and  find 
them  so,  blessed  are  those  servants. 

IT  Then  shall  the  Bishop  proceed  in  the  Commu- 
nion; and  all  who  are  Ordered,  shall  tarry,  and 
receive  the  Holy  Communion  on  the  same  day 
with  the  Bishop. 

*[[  The  Communion  ended,  after  the  last  Collect, 
and  immediately  before  the  Benediction,  shall 
be  said  this  Collect  following  :  (37) 

ALMIGHTY  God,  giver  of  all  good 
things,  who  of  thy  great  goodness  hast  vouch- 
safed to  accept  and  take  these  thy  servants 
unto  the  office  of  Deacons  in  thy  Church  ; 
make  them,  we  beseech  thee,  O  Lord,  to  be 
modest,  humble,  and  constant  in  their  min- 
istration, to  have  a  ready  will  to  observe  all 
spiritual  discipline  ;  that  they  having  always 
the  testimony  of  a  good  conscience,  and  con- 
tinuing ever  stable  and  strong  in  thy  Son 

ed  person  might  immediately  exercise  his  authori- 
ty, and  give  proof  of  his  fitness  for  this  part  of  his 
office,  in  solemnly  reading  the  Gospel.  The  por- 
tions chosen  for  this  occasion  have  been  divers. 
This,  which  was  appointed  by  our  Reformers  un- 
der King  Edward  the  6th,  is  extremely  appropri- 
ate ;  for  the  very  name  of  a  deacon  signifies  a  ser- 
vant :  and  here  they  have  the  directions  of  their 
great  Master  Christ  Jesus,  how  they  are  to  pre- 
pare themselves  for  his  second  coming  ;  by  doinar 
their  duty  well  in  that  station  which  he  hath  given 
them  in  his  household ;  and  his  promise  of  a  re- 
ward, if  they  be  found  in  well  doing. 

Dean  Comber. 
(37.)  In  all  the  ancient  Western  offices  there  is 
a  prayer  in  the  post-communion,  which  is  called 
"  The  Benediction :"  and  in  the  Eastern  form 
"  the  Bishop  is  to  bless  every  one  of  them  after  he 
hath  ordained  them."  To  which  this  collect  of 
ours,  and  the  like  in  other  reformed  Churches,  do 
exactly  agree :  for  they  are  all  in  precatory  style. 
Since  God  alone  can  properly  and  originally  bless  ; 
and  therefore  bishops,  ministers,  and  parents  bless, 
by  praying  to  God  for  those  whom  they  would 
have  to  be  blessed.  Meanwhile  the  newly  ordain- 
ed should  consider  these  petitions,  so  as  to  excite 
him  to  endeavour  vigorously  to  be  such,  as  they 
ptay  he  may  be  :  humble  and  modest  in  his  carriage 
and  temper  ;  constant  and  diligent  in  his  ministra- 
tions ;  and  regular  and  strictly  canonical  in  hishfe. 
The  spiritual  motives  are,  the  peace  of  his  own 
conscience  ;  the  confirming  of  his  hope  and  faith  in 
Christ ;  and  the  securing  of  his  perseverance  as 
well  as  his  eternal  reward:  the  temporal  motives 
are,  his  being  an  ornament  to  the  Church ;  an  hon- 


742 


THE  ORDERING  OF  DEACONS. 


Christ,  may  so  well  behave  themselves  in 
this  inferior  office,  that  they  may  be  found 
worthy  to  be  called  unto  the  higher  muiis- 
tries  ill  thy  Church,  through  the  same  thy 
Son  our  Saviour  Jesus  Christ ;  to  whom  be 
o-lory  and  honour,  world  without  end. 
Avien. 

THE  peace  of  God,  which  passeth  all 
understandincr,  keep  your  hearts  and  minds 
in  the  knowledsfe  and  love  of  God,  and  of 
his  Son  Jesus  Christ  our  Lord  :  And  the 
blessing  of  God  Almighty,  the  Father,  the 
Son,  and  the  Holy  Ghost,  be  amongst  you, 
and  remain  with  you  always.  Amen. 

our  to  his  order,  while  he  remains  of  it ;  and  his 
deserving  justly  to  be  promoted  in  time  to  the  high- 
est office  in  Christ's  Church:  and  St.  Paul  hath 
taught  us,  if  we  desire  the  office  of  a  bishop,  only 
as  a  greater  opportunity  to  do  more  good,  it  is  very 
lawful.  To  rise  by  these  means  is  commendable  : 
and  it  is  an  innocent,  yea  a  laudable  ambition,  to  act 
well  in  this  inferior  station,  that  we  may  be  called 
to  a  higher.  Dean  Coinber. 

(33.)  The  reason  of  this  is  so  evident,  that  all 
Churches  have  founded  such  a  like  order  upon  it : 
for  the  custom  hath  ever  been,  to  keep  the  deacons 
for  some  time  in  that  office,  that  they  may  be  per- 
fect and  expert  in  ecclesiastical  administrations,  be- 
fore they  go  higher.    Hence  the  Canons,  here  and 


IT  And  here  it  must  he  declared  unto  the  Deacon 
that  he  must  continue  in  that  office  of  a  Dea- 
con the  space  of  a  wholeyear  (38.)  {except  for 
reasonable  causes  it  shall  otherwise  seem  goon  '     / 
unto  the  Bishop)  to  the  intent  he  may  be  per- 
fect, and  well  expert  in  the  things  appertain.  . 
ing  to   the  ecclesiastical  administration  ;  in 
executing  whereof,  if  he    be    ^ound    faithfid 
and  diligent,  he  m,ay  be  admitted  by  his  Dio- 
cesan to  the  Order  of  Priesthood,  at  the  times 
appointed  in  the  Canon  ;  or  else,  on  urgent  oc- 
casion, upon  some  other  day,  in  the  face  of  the 
Church,  in  such  manner  and  form  as  hereafter 
folloiceth. 

elsewhere,  strictly  forbid  the  ordaining  of  any  one 
both  priest  and  deacon  in  one  day.  In  several  ages 
of  the  Church  the  time  between  these  orders  hath 
been  various.  Of  old  it  was  much  longer.  Later 
councils  agree  with  us,  and  fix  the  time  to  one  year. 
But  so  that  both  they  and  we  leave  it  to  the  Bish- 
op's prudence,  who  upon  reasonable  causes,  that  is, 
the  extraordinary  merit  of  the  person,  the  evident 
profit  of  the  Church,  or  some  urgent  necessity,  may 
ordain  some  men  sooner.  Though  ordinarily  it  is 
much  better  to  make  them  stay  the  year  of  proba- 
tion in  this  first  order :  besides  this  keeps  up  that 
apostolical  and  primitive  distinction  of  the  three 
orders,  which  by  no  means  ought  to  be  broken  or 
confounded.  Dean  Combtr. 


(74a) 


THE  FORM  AND  MANNER 


OF 

ORDERING   PRIESTS. (1 


"11  iVheii  the  day  appointed  hy  the  Bishop  is  come,  after  Morning  Prayer  is  ended, 
there  shall  he  a  Servion,  or  Exhortation,  declaring  the  Duty  and  Office  of  snch  as 
come  to  be  admitted  Priests ;  how  necessary  that  Order  is  in  the  Church  of 
Christ,  and  also  how  the  jjeople  onght  to  esteem  them  in  their  offce. 


T[  A  Priest  shall  present  unto  the  Bishop,  siltijig 
in  his  chair  near  to  the  holy  table,  all  those  idio 
are  to  receive  the  order  of  Priesthood  that  day, 
each  of  them  being  decently  habited,  and  shall 

say : 

REVEREND  father  in  God,  T  present 
iinlo  you  these  persons  present,  to  be  ad- 
mitted to  the  order  of  Priesthood. 

IT  The  Bishop. 

TAKE  heed  that  the  persons  whom  ye 
present  unto  us,  be  apt  and  meet  for  their 
learning  and  godly  conversation,  to  exercise 
their  mniistry  duly,  to  the  honoUr  of  God, 
and  the  edifying  of  the  Church. 

The  Priest  shall  answer: 

I  HAVE  inquired  concerning  them,  and 
also  examined  them,  and  think  them  so  to  be. 

^  Then  the  Bishop  shall  say  unto  the  People : 

GOOD  people,  these  are  they  whom  we 
purpose,  God  willing,  to  receive  this  day 
unto  the  holy  office  of  Priesthood  :  for  after 
due  examination,  we  find  not  to  the  con- 
trary, but  tliat  they  are  lawfully  called  to 
their  function  and  ministry,  and  that  they 
are  persons  meet  for  the  same.  But  yet  if 
there  be  any  of  you,  who  knoweth  any  im- 
pediment or  notable  crime  in  any  of  them, 
for  the  which  he  ought  not  to  be  received 
into  this  holy  ministry,  let  him  come  forth 
in  the  name  of  God,  and  show  what  the 
crime  or  impediment  is. 

T[  And  if  any  great  crime  or  impediment  be  ob- 
jected, the  Bishop  shall  cease  from  Ordering 
that  person,  until  such  time  as  the  party  ac- 
cused shall  be  found  clear  of  that  crime. 


TT  Then  the  Bishop  (commending  S7cch  as  shall 
be  found  meet  to  be  Ordered,  to  the  prayers  of 
the  congregation)  shall,  with  the  clergy  and 
people  present,  say  the  Litany,  with  the  pray- 
ers, as  is  before  appointed  in  the  Form,  of  Or- 
dering Deacons  ;  save  only,  that  in  the  proper 
sziffra^e  there  added,  the  word  Deacons  shall 
be  omitted,  and  the  word  Priests  inserted  in- 
stead of  it. 

IT  Then  shall  be  said  the  Service  for  the  Com- 
munion, with  the  Collect,  Epistle,  and  Gospel, 
as  follow eth. 

The  Collect. 
ALMIGHTY  God,  giver  of  all  good 
things,  who  by  thy  Holy  Spirit  hast  appoint- 
ed divers  orders  of  ministers  in  the  Church  ; 
mercifully  behold  these  thy  servants,  now- 
called  to  the  office  of  Priesthood  ;  and  so  re- 
plenish them  with  the  truth  of  thy  doctrine, 
and  adorn  them  with  innocency  of  life,  that 
both  by  word  and  good  example  they  may 
faithfully  serve  thee  in  this  office,  to  the 
glory  of  thy  name,  and  the  edification  of  thy 
Church,  throu2;h  the  merits  of  our  Saviour 
Jesus  Christ,  who  liveth  and  reigneth  with 
thee  and  the  Holy  Ghost,  world  without 
end.  Amen. 

The  Epistle.  (2.)     Ephes.  iv.  7. 

UNTO  every  one  of  us  is  given  grace,  ac- 
cording to  the  measure  of  the  gift  of  Christ. 
Wherefore  he  saith.  When  he  ascended  up 
on  high,  he  led  captivity  captive,  and  gave 
gifts  unto  men.  (Now  that  he  ascended, 
what  is  it  but  that  he  also  descended  first 
into  the  lower  parts  of  the  earth  ?  He  that 
descended,  is  the  same  also  that  ascended 


744 


THE  ORDERING  OF  PRIESTS. 


up  far  above  all  lieavens,  that  he  micrht  fill 
all  thinirs.)  And  he  gave  some  Apostles, 
and  some  Prophits,  and  some  Evansfelists, 
and  some  Pastors  and  Teachers,  for  the 
perfectino:  of  the  saints,  for  tiie  work  of  the 
ministry,  for  the  edifying  of  the  body  of 
Christ ;  till  we  all  come,  in  the  unity  of  the 
faith  and  of  the  knowledge  of  the  Son  of 
God,  unto  a  perfect  man,  unto  the  measure 
of  the  stature  of  the  fulness  of  Christ. 

T[  After  this  shall  be  read  for  the  Gospel,  (3.)  part 
of  the  ninth  Chapter  of  St,   Matthew,  as  fol- 
loiceth. 

St.  Matt.  ix.  36. 
WHEN  Jesus  saw  the  multitudes,  he  was 
moved  with  compassion  on  them,  because 
they  fainted,  and  were  scatteied  abroad  as 
sheep  having  no  shepherd.  Then  saith  he 
unto  his  disciples,  The  harvest  truly  is  plen- 
teous, but  the  labourers  are  few  ;  Pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  will 
send  forth  labourers  into  his  harvest. 

^    Or  else  this  that  foUoweth,  out  of  the  tenth 
chapter  of  Saint  John. 

St.  John  X.  1. 
VERILY,  verily,  I  say  unto  you,  He  that 

(1.)  Where  matters,  common  to  this  and  the 
former  office,  occur,  the  reader  is  referred  to  the 
notes  on  that  office.  t.  c.  b. 

(2.)  The  proper  portions  of  Scripture  appointed 
for  the  Epistle  and  Gospel  at  the  ordination  of  a 
priest  have  been  various  in  divers  Chuiclies.  That, 
which  our  Reformers  chose  from  Eph.  iv.  7 — 13, 
is  very  proper  for  the  occasion  ;  because  the  apos- 
tle here  treats  of  the  diversity  of  gifts  of  offices  in 
the  Churcli,  and  particularly  of  their  Author, 
variety,  and  use.  Dean  Comber. 

(3.)  There  are  two  Gospels  chosen  for  this  oc- 
casion. As  to  the  first,  in  the  Ordinal  of  Edward 
the  Sixth  the  Gospel  was  Matt,  xxviii.  18,  &c.  ,• 
but  that  being  properly  the  mission  of  the  twelve 
as  apostles,  it  was  thought  more  proper  to  remove 
it  to  the  office  for  bishops,  and  to  read  the  appara- 
tus to  their  first  solemn  mission  as  preachers,  rela- 
ted chap.  X.  I.  &,c. ;  to  which  this  Gospel  is  the 
preface,  and  shoidd  not  be  separated  from  it,  as  it 
was  by  the  division  of  chapters  in  our  Bibles. 
For  variety  there  is  another  portion  of  St.  John's 
Gospel  ;  being  our  Saviour's  own  description  of 
the  duty  of  a  good  Shepherd,  and  the  faults  of  a 
bad  one.  It  was  anciently  appointed  to  be  read 
at  the  consecration  of  a  bishop.  But  it  is  also 
equally  proper  for  the  ordination  of  a  presbyter,  and 
therefore  our  Reformers  placed  it  here. 

Dean  Comber. 


entereth  not  by  the  door  into  the  sheep-fold, 
but  climbeth  up  some  other  way,  the  same 
is  a  thief  and  a  robber.  But  he  that  enter- 
eth in  by  the  door,  is  the  shepherd  of  the 
sheep.  To  him  the  porter  openeth,  and  the 
sheep  hear  his  voice  ;  and  he  calleth  his 
own  sheep  by  name,  and  leadeth  them  out. 
And  when  he  putteth  forth  his  own  sheep, 
he  goeth  before  them,  and  the  sheej)  follow 
him ;  for  they  know  his  voice.  Aiid  a 
stranger  will  they  not  follow,  but  will  flee 
from  him  ;  for  they  know  not  the  voice  of 
strangers.  This  parable  spake  Jesus  unto 
them,  but  they  understood  not  what  things 
they  were  which  he  spake  unto  them.  Then 
said  Jesus  unto  them  again,  Yerily,  vxirily, 
I  say  unto  you,  I  am  the  door  of  the  sheep. 
All  that  ever  came  before  me,  are  tlneves  and 
robbers  ;  but  the  sheep  did  not  hear  them. 
1  am  the  door ;  by  me  if  any  man  enter  in, 
he  shall  be  saved,  and  shall  go  in  and  out, 
and  find  pasture.  The  thief  cometh  not 
but  for  to  steal,  and  to  kill,  and  to  destroy: 
I  am  come  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly  : 
I  am  the  good  shepherd  :  the  good  shepherd 
giveth  his  life  for  the  sheep.  But  he  that 
is  an  hireling,  and  not  the  shepherd,  whose 

To  prevent  any  misconception  or  misapplication 
of  the  word  "  hireling  "  in  this  Gospel,  it  is  neces- 
sary to  remark,  that  it  does  not  mean  one,  who 
performs  the  office  or  duty  of  a  minister  for  hire  or 
reward :  for  the  apostle,  or  rather  our  blessed  Lord 
himself  says,  '•  The  labourer  is  worthy  of  his  hire,"    -< 
or  "  reward."  1  Tim.  v.   IS ;  Luke  x.  7.     In  an       ) 
established  country,  and  indeed  in  any  country, 
where  the  teacher  must  be  supported  by  the  taught, 
whether  the  emolument  be  of  a  public  or  a  private    , 
nature,  the  man,  who  i?  duly  appointed  and  per       -  / 
forms  his  duty  to  his  flock,  is  a  true  pastor  and  no 
hireling.     "Even  so  hath  the  Lord  ordained   that 
tliey  which  preach  the  Gospel  should  live  of  the 
Gospel."     1  Cor.  ix.  14.     But  he  is  an  hireling,  in 
the  debased  sense  of  the  expression,  who  endea- 
voiirs  to  make  a  gain  of  godliness,  a  mercenary, 
who  teaches  for  doctrines  the  commandments  of 
men;  one  Avho  will  flee  when  the  wolf  cometh,         / 
who  will  not  stand  in  the  gap,  who  neither  pos- 
sesses faith  to  fulfil  the  duties  of  his  office,  nor  a       "^ 
desire    to   protect   his   sheep.     Teachers  of  false 
doctrines,  self-appointed  and  self-approved  preach- 
ers, fanatical  declaimers,  those  who  intrude  them- 
selves into  the  chair  of  instruction  under  hypo-     y-, 
critical   or  false  pretences;  all  these  unquestion- 
ably are  hirelings.     See  2  Pet.  ii.   1,  2.    Another 
order  of  hirelings  are  those,  who  are  ignorant  of 
their  profession,  whether  in  learning  or  in  faith, 


THE  ORDERING  OF  PRIESTS. 


745 


own  the  sheep  are  not,  seeth  the  wolf  com- 
mg,  and  leaveth  tlie  sheep,  and  fleeth  ;  and 
the  wolf  catcheth  them,  and  scattereth  the 
sheep.  The  hirehng  fleeth  because  he  is  an 
hirelino-,  and  careth  not  for  the  sheep,  I 
am  the  good  shepherd,  and  know  my  sheep, 
fiud  am  known  of  mine.  As  the  Father 
knowcth  me,  even  so  know  I  the  Father : 
and  I  lay  down  my  life  for  the  sheep.  And 
other  sheep  I  have,  which  are  not  of  this 
fold  ;  them  also  I  must  bring,  and  they  shall 
hear  my  voice :  and  there  shall  be  one  fold, 
_/     and  one  shepherd. 

II   7'he7i  the  Bishop  shall  say  unto  them  as  fol- 
loicelh.  (4.) 

YE  have  heard,  brethren,  as  well  in  your 
private  examination,  as  in  the  exhortation 
which  was  now  made  to  you,  and  in  the 
holy  lessons  taken  out  of  the  gospel,  and  the 
writings  of  the  apostles,  of  what  dignity, 
and  of  how  great  importance  this  office  is, 
whereunto  ye  are  called.  And  now  again 
we  exhort  you,  in  the  name  of  our  Lord 
Jesus  Christ,  that  ye  have  in  remembrance, 
into  how  high  a  dignity,  and  to  how  weighty 
/  an  office  and  charge  ye  are  called  :  that  is 
/  to  say,  to  be  messengers,  watchmen,  and 
^  stewards  of  the  Lord  ;  to  teach,  and  to  pre- 
monish,  to  feed  and  provide  for  the  Lord's 
family  ;  to  seek  for  Christ's  sheep  that  are 
dispersed  abroad,  and  for  his  children,  who 
are  in  the  midst  of  this  naughty  world, 
that  they  may  be  saved  through  Christ  for 
ever. 

Have  always  therefore  printed  in  your  re- 
membrance, how  great  a  treasure  is  commit- 
ted to  your  charofe.  For  they  are  the  sheep 
of  Christ,  which  he  bought  with  his  death, 
and  for  whom  he  shed  his  blood.  The 
church  and  congregation  whom  you  must 
serve,  is  his  spouse,  and  his  body.  And  if 
it  shall  happen  that  the  same  church,  or  any 
member  thereof,  do  take  any  hurt  or  hinder- 

and  are  totally  unqualified  to  perform  its  duties; 
"  desiring  to  be  teachers  of  the  law,  understand- 
ing neither  what  they  say,  nor  whereof  they  af- 
firm," (1  Tim.  i.  7  ;)"  intruding  themselves  into 
those  things  which  they  have  not  seen,  vainly  puff- 
ed up  by  their  fleshly  mind."  Col.  ii.  18.  Nor  shall 
we  less  call  those  hirelings,  whose  moral  con- 
duct is  as  defective  as  their  religious  belief. 
--1  Breioster. 

(4.)  The  next  observable  difference  between 
the  former  office  and  the  present  is  the  peculiar  ad- 
monition, which  the  bishop  gives  to  all  that  enter 
into  priests'  orders :  that,  before  they  take  this 
weighty  charge  upon  them,  they  may  be  made  du- 
94 


ance  by  reason  of  your  negligence,  ye  know 
the  greatness  of  the  fault,  and  also  the  hor- 
rible punishment  that  will  ensue.  Where- 
fore consider  with  yourselves  the  end  of  the 
ministry  towards  the  children  of  God,  tovvrards 
the  spouse  and  body  of  Christ ;  and  see  that 
ye  never  cease  your  labour,  your  care  and 
diligence,  until  ye  have  done  all  that  lieth  in 
you,  according  to  your  bounden  d  uty,  to  brin  g 
all  such  as  are  or  shall  be  committed  to  your 
charge,  unto  that  agreement  in  the  faith  and 
knowledge  of  God,  and  to  that  ripeness  and 
perfectness  of  age  in  Christ,  that  there  be  no 
place  left  among  you  either  for  error  in  reli- 
gion, or  viciousness  in  life. 

Forasmuch  then  as  your  office  is  both  of 
so  great  excellency,  and  ofso  great  difficulty, 
ye  see  with  hovi^  great  care  and  study  ye 
ought  to  apply  yourselves,  as  well  to  show 
yourselves  dutiful  and  thankful  unto  that 
Lord  who  hatli  placed  you  in  so  high  a 
dignity  ;  as  also  to  beware  that  neither  you 
yourselves  offend,  nor  be  occasion  that 
others  offend.  Howbeit  ye  cannot  have  a 
mind  and  will  thereto  of  yourselves  ;  for 
that  will  and  ability  is  given  of  God  alone  : 
therefore  ye  ought,  and  have  need  to  pray 
earnestly  for  his  Holy  Spirit.  And  seeing 
that  ye  cannot  by  any  other  means  com- 
pass the  doing  of  so  weighty  a  work,  per- 
taining to  the  salvation  of  man,  but  with 
doctrine  and  exhortation  taken  out  of  the 
Holy  Scriptures,  and  with  a  life  agreeable 
to  the  same ;  consider  how  studious  ye 
ought  to  be  in  reading  and  learning  the 
Scriptures,  and  in  framing  the  manners  both 
of  yourselves,  and  of  them  that  specially 
pertain  unto  you,  according  to  the  rule  of  the 
same  Scriptures  ;  and  for  this  self-same  cause, 
how  ye  ought  to  forsake  and  set  aside,  as 
much  as  ye  may,  all  worldly  cares  and 
studies. 

We  have  good  hope  that  ye  have  well 
weighed  these  things  with  yourselves,  long 

ly  sensible,  both  of  the  dignity  and  the  duties  of 
their  office,  which  are  so  necessary  to  be  consider- 
ed just  now,  that  other  Churches  have  such  a  dis- 
course, though  in  some  it  be  less  properly  deferred 
till  after  the  ordination.  Dean  Comber. 

This  excellent  exhortation  contains  several  salu- 
tary admonitions  addressed  to  the  persons  to  be 
ordained ;  and  also  suggests  to  them  the  means  they 
should  make  use  of,  to  enable  them  to  discharge 
their  duty  aright;  which  are  to  pray  for  the  as- 
sistance of  God's  Holy  Spirit,  diligently  to  studv 
the  holy  Scriptures,  to  lead  a  life  of  exemplary 
piety,  and  avoid,  as  much  as  may  be,  all  secular 
business  and  study.  Dr.  Nicholls. 


746 


THE  ORDERING  OF  PRIESTS. 


A 


before  this  time ;  and  that  ye  have  clearly- 
determined,  by  God's  grace,  to  give  your- 
selves wholly  to  this  office,  whereunto  it 
hatli  pleased  God  to  call  you  :  so  that,  as 
much  as  lieth  in  you,  ye  will  apply  your- 
selves wholly  to  this  one  thing,  and  draw 
all  your  cares  and  studies  this  way ;  and 
that  ye  will  continually  pray  to  God  the 
Father,  by  the  mediation  of  our  only  Saviour 
Jesus  Christ,  for  the  heavenly  assistance  of 
the  Holy  Ghost ;  that  by  daily  reading  and 
weighins:  the  Scriptures,  ye  may  wax  riper 
and'stronger  in  your  ministry  ;  and  that  ye 
may  so  endeavour  yourselves,  from  time  to 
time,  to  sanctify  the  lives  of  you  and  yours, 
and  to  fashion  them  after  the  rule  and  doc- 
trine of  Christ,  that  ye  may  be  wholesome 
and  godly  examples  and  patterns  for  the 
people  to  follow. 

And  now,  that  this  present  congregation 
of  Christ  may  also  understand  your  minds 
and  wills  in  these  things,  (5.)  and  that  this 
your  promise  may  the  more  move  you  to  do 
your  duties  ;  ye  shall  ansv/er  plainly  to  these 
things,  which  we,  in  the  name  of  God, 
and  of  his  Church,  shall  demand  of  you  (6.) 
touching  the  same. 

DO  you  think  in  your  heart,  that  you  are 

(5.)  All  the  things  stated  in  the  foregoing  ex- 
hortation are  the  priest's  duty :  and,  as  the  bish- 
op's charity  moves  him  to  hope  concerning  every 
one  of  them,  that  he  will  do  all  this  ;  so  his  office 
binds  him  to  require  them,  as  St.  Paul  did  Timo- 
thy at  his  ordination,  "  to  make  this  good  profession 
before  many  witnesses."  1  Tim.  vi.  12.  That  is,  he 
now  proceeds  to  oblige  them  by  a  solemn  promise, 
to  engage  that  they  willmost  faithfully  perform  every 
particular  branch  of  these  duties.  And,  since  the 
bishop  stands  in  God's  stead,  and  every  one  of  the 
congregation  is  witness  to  what  is  said,  this  decla- 
ration is  as  sacred  as  an  oath :  such  a  promise 
binds  as  strongly  as  any  vow:  if  they  do  not  now 
intend  what  they  engage,  they  lie  not  to  men,  but 
to  God ;  and  if  they  be  negligent  to  keep  their 
words  afterwards,  it  is  equal  to  perjury.  Both 
God,  and  as  many  as  are  spectators  at  this  ordina- 
tion, may  "condemn  them  out  of  their  own 
mouths:"  their  words  will  be  witnesses  agamst 
them,  if  they  do  not  make  them  good,  in  this 
world  to  their  shame,  and  in  the  next  to  their 
condemnation.  Therefore  it  is  highly  necessa- 
ry for  every  candidate  to  consider  these  things 
very  well,  before  he  promise  them  ;  and  to  endea- 
vour to  perform  them  all  the  days  of  his  life. 

Dean  Comber. 

(6.)  We  may  here  observe,  that  the  first  ques- 
tion put  to  those,  who  are  to  be  ordained  priests, 


truly  called,  according  to  the  will  of  our 
Lord  Jesus  Christ,  and  according  to  the  Can- 
ons of  this  Chiirch,  to  the  order  and  minis 
try  of  Priesthood  ? 
Ansioer.     I  think  it. 

Tiie  Bishop. 

ARE  you  persuaded  that  the  Holy  Scrip- 
tures (7.)  contain  all  doctrine  required  as 
necessary  for  eternal  salvation  thro\igh  faith 
in  Jesus  Christ  ?  And  are  you  determined 
out  of  the  said  Scriptures  to  instruct  the 
people  committed  to  your  charge,  and  to 
teach  nothing,  as  necessary  to  eternal  sal- 
vation, but  that  which  you  shall  be  per- 
suaded may  be  concluded  and  proved  by 
the  Scripture  ? 

Answer.  I  am  so  persuaded,  and  have  so 
determined,  (8.)  by  God's  grace.  -.^ 

The  Bishop. 

WILL  you,  then,  give  your  faithful  dili- 
gence, (9.)  always  so  to  minister  the  doctrine 
and  sacraments,  and  the  discipline  of  Christ, 
as  the  Lord  hath  commanded,  and  as  this 
Church  hath  received  the  same,  according 
to  the  commandments  of  God  ;  so  that  you 
may  teach  the  people  committed  to  your 

concerning  their  being  moved  by  the  Holy  Ghost 
to  take  that  office  upon  them,  is  now  omitted.  For, 
these  having  been  ordained  deacons  before,  it  is 
supposed  that  they  were  then  moved  by  the  Spirit 
of  Christ  to  take  the  ministry  of  his  Gospel  upon 
them,  and  there  is  no  need  of  any  further  call  from 
him.  For  being  once  called  by  him,  though  it 
was  but  to  the  lowest  office  of  his  own  institution, 
the  Church  takes  it  for  granted  that  it  is  his  plea- 
sure they  should  be  promoted  to  any  higher  office, 
if  there  be  sufficient  reason  and  occasion  for  it. 

Bp.  Beveridge. 
(7.)  This  question  materially  diflers  from  that 
put  to  the  former  office.  For  a  deacon's  principal 
duty  being  only  to  read  the  Scriptures,  it  was 
enough  for  him  to  declare  before  God  and  the  con- 
gregation, "  that  he  believed  all  the  canonical 
books  were  divinely  inspired."  But  a  priest  must 
further,  first,  declare  his  faith,  "  that  the  holy 
Scripture  contains  all  doctrines  that  are  necessary 
to  be  believed,  and  is  sufficient,  throush  faith,  for 
our  eternal  salvation."  Secondly,  he  must  publish 
his  resolution  to  take  all  his  doctrines  from  thence, 
and  promise  never  to  teach  any  thing,  as  of  neces- 
sity to  salvation,  that  cannot  be  proved  thereby. 
For  his  office  is  to  preach  all  saving  truths,  and 
teach  his  people  all  those  duties,  that  are  requisite 
for  bringing  them  to  eternal  life. 

Dean  Comber. 


THE  ORDERING  OF  PRIESTS. 


747 


cure  and  char2;e,  with  all  diligence  to  keep 
and  observe  the  same  ? 

Answer.  I  will  so  do,  by  the  help  of  the 
Lord. 

The  Bishop. 

WILL  you  be  ready,  with  all  faithful  dili- 
gence, (10.)  to  banish  and  drive  away  from 
the  Church  all  erroneous  and  strange  doc- 
trines contrary  to  God's  word  ;  and  to  use 
both  public  and  private  monitions  and  ex- 
hortations, as  well  to  the  sick  as  the  whole 

/*  (8.)  This  answer  sh4ws,  how  necessary  it  is, 
that  they  who  come  to  be  ordained  should  consider 
these  things  beforehand  :  for  otherwise  how  can 
they  say,  they  have  so  determined  aheady? 

Bp  Beveridge. 

(9.)  DiHgence  is  one  of  the  principal  parts  of  the 
pastoral  office,  which  is  enjoined  and  earnestly 
pressed  in  the  New  Testament.  St.  Paul  gives  it 
as  a  prime  character  of  St.  Luke,  because  his 
"  praise  was  in  the  Gospel  in  all  Churches,"  (2 
Cor.  viii.  18;)  and  because  he  had  "  often-times 
proved  him  diligent  in  many  things."  ver.  22.  He 
exhorts  Timothy  to  "  endure  hardness,  as  a  good 
soldier  of  Jesus  Christ,"  (2  Tim.  ii.  3;)  to  "preach 
the  word ;  to  be  instant  in  season ;  and  out  of 
season  ;  to  reprove,  rebuke,  exhort  with  all  long- 
suffering  and  doctrine."  2  Tim.  iv.  2.  This  dili- 
gence, which  is  recommended  to  the  ministers  of 
the  Gospel  by  the  Scripture  in  general,  is  branched 
out  in  this  interrogatory  into  its  several  parts.  And 
they  are  made  to  promise  to  be  diligent,^Jirst,  in 
,  administering  the  "  doctrine "  of  our  Saviour, 
/'which  consists  in  preaching  and  catechising:  se- 
condly, in  administering  the  "sacraments,"  which 
in  the  general  sense  of  the  word  does  take  in,  not 
only  the  two  sacraments,  properly  so  called,  name- 
ly, of  baptism  and  the  Lord's  supper,  but  all  the 
sacramental  rites  enjoined  by  the  Church,  such  as 
marrying,  burying,  visitation  of  the  sick,  &c : 
thirdly,  in  administering  the  "  discipline  "  of  the 
Church,  in  declaring  those  excommunicates,  whom 
proper  authority  has  laid  under  that  censure,  and 
in  repelling  from  the  communion  notorious  offen- 
ders. But  all  this  must  be  done  with  a  just  limi- 
tation, and  under  the  direction  of  the  laws  of  the 
land  and  the  canons  of  the  Church,  and  not  at  the 
arbitrary  pleasure  of  the  minister.  He  must  not 
preach  any  doctrine,  but  what  is  warranted  by  the 
Articles  of  our  Church :  nor  administer  either 
sacraments,  or  sacramentals,  or  any  other  public  or 
open  praye,  but  according  to  the  offices  prescribed 
in  the  Book  of  Common  Prayer  ;  nor  exercise  any 
part  of  Church  discipline,  which  by  the  lawsor  can- 
ons is  not  Entrusted  to  presbyters.    Dr.  Nicholls. 

The  Rubric  to  which  we  here  bind  ourselves  by 


within  your  cures,  as  need  shall  require,  and 
occasion  shall  be  given  ? 

Answer.  I  will,  the  Lord  being  my  helper. 

The  Bishop. 

WILL  you  be  diligent  in  prayers,  and  in 
reading  the  holy  Scriptures,  (11.)  and  in 
such  studies  as  help  to  the  knowledge  of 
the  same,  laying  aside  the  study  of  the  world 
and  the  flesh  ? 

Answer.  I  will  endeavoiir  so  to  do,  the 
Lord  being  my  helper. 

express  consent  and  promise,  is  upon  a  different 
footing  from  all  other  ecclesiastical  laws.  For  we 
are  under  this  peculiar  circumstance  of  obligation 
to  observe  it,  that  we  have  by  one  of  our  vows  at 
the  altar  for  the  order  of  priesthood,  tied  ourselves 
down  to  a  regular,  constant,  conscientious  perform- 
ance of  all  and  prescribed  in  and  by  the  Book  of 
Common  Prayer,  according  to  the  usage  of  the 
Church.  And  seeing  it  hath  been  the  wisdom  of 
our  Church  to  lay  us  under  these  engagements,  in 
order  to  preserve  exact  uniformity  in  the  public 
worship  and  all  the  liturgic  offices  ;  and  seeing  that 
we  have  entered,  as  we  have  professed,  ex  animo 
into  this  covenant  with  the  Church  ;  how  frivolous 
is  it  for  any  of  us  to  say,  that  the  connivance,  or 
the  presumed  consent  of  our  ordinary,  or  the  pri- 
vate conveniency  of  ourselves  or  families,  or  the 
obliging  of  any  of  our  parishioners,  or  the  apparent 
inexpediency  of  adhering  to  the  letter  in  some  few 
cases,  will  dissolve  this  our  oWigation  to  conformi- 
ty? Surely  we  must  know,  that  these  and  the 
like  allegations  are  quite  out  of  the  case:  that, 
however  our  Church  governors  may  dispense 
with  our  breaches  of  the  rubric,  however  our  people 
may  acquiesce  in  them  or  approve  of  them,  yet  the 
question  is,  how  far  we  are  at  liberty  to  dispense 
with  ourselves  on  account  of  the  foreraentioned 
engagement,  to  which  God  and  the  Church  are 
made  witnesses  in  as  solemn  a  manner,  as  they 
are  to  our  personal  stipulations  at  confirmation  or 
matrimony  :  or  whether  we  have  not  in  this  case 
precluded  ourselves  from  all  benefit  of  such  exemp- 
tion or  dispensation,  as  might  perhaps  be  rea- 
sonably alleged  in  several  other  merely  canonical 
matters.      ^ 

This  indeed  we  must  always  take  along  with  us, 
that  our  obligations  to  observe  the  rubric,  how  in- 
dispensi^le  soever,  are  subject  to  this  proviso ; 
namely,  that  the  rule  prescribed  be  a  thing  practi- 
cable :  which  perhaps  cannot  be  said  of  all  rubrics 
in  all  Churches ;  nay,  that  it  be  a  thing  which  falls 
within  the  minister's  power,  so  that  he  be  not  de- 
prived of  his  liberty  in  acting,  or  restrained  in  it, 
by  the  previous  acts  of  other  people,  whereby  that, 
which  would  be  practicable  in  itself,  is  rendered 


748 


THE  ORDERING  OF  PRIESTS. 


The  Bishop. 

WILL  you  be  diligent  to  frame  and  fash- 
ion your  own  selves,  and  your  families,  ac- 
cordino-  to  the  doctrine  of  Christ ;  and  to 
make  botfi  yourselves  and  them,  as  much 
as  in  you  heth,  wholesome  examples  and 
patterns  to  the  flock  of  Christ  ? 

Answc7\  I  will  apply  myself  thereto,  the 
Lord  being  my  helper. 

The  Bishop. 

WILL  you  maintain  and  set  forwards, 
(12.)  as  much  as  lieth  in  you,  quietness, 
peace,  and  love,  anions:  all  Christian  people, 
and  especially  among  them  that  are  or  shall 
be  committed  to  your  charge  ? 

Answer.  I  will  so  do,  the  Lord  being  my 
helper. 

The  Bishop. 

WILL  you  reverently  obey  (13.)  your 

not  practicable  by  him.  I  will  not  positively  say, 
that  no  other  proviso  is  to  be  allowed  of  or  ad- 
mitted :  because  this  cannot  be  determined  abso- 
lutely, or  otherwise  than  by  a  particular  considera- 
tion of  each  rule  or  injunction  under  several  differ- 
ent circumstances.  But  we  may  affirm  in  general, 
that  we  are  under  higher  obligations  to  observe  the 
rubric,  than  any  other  ecclesiastical  law  whatso- 
ever :  that,  excepting  a  very  few  cases,  or  under 
some  necessary  limitations  and  reservations,  we 
are  bound  to  adhere  to  it  literally,  punctually,  and 
perpetually :  and  that  whosoever  among  the  cler- 
gy either  adds  to  it,  or  diminishes  from  it,  or  useth 
any  other  rule  instead  of  it,  as  he  is  in  the  eye  of 
the  law  so  far  a  nonconformist,  so  it  behoves  him 
to  consider  with  himself,  whether  in  point  of  con- 
science he  be  not  a  breaker  of  his  word  and  trust, 
and  an  eluder  of  his  engagements  to  the  Church. 

Archd.  Sharp. 

(10.)  This  interrogatory  was  placed  here  in  lieu 
of  that  in  the  Roman  Pontifical,  "  Do  you  curse,  or 
pronounce  an  anathema  against,  every  heresy 
which  advances  itself  against  the  holy  Catholic 
Church?  ^Itis.  I  do."  This  was  upon  wise  con- 
sideration thought  fit  to  be  changed ;  and  the  or- 
dained person  obliged  only  to  promise  "  with  all 
faithful  diligence  to  drive  away,"  that  is,  by  good 
argument  and  persuasion  to  confute,  "erroneous 
doctrines."  Dr.  Nicholls. 

There  is  another  part  of  the  Clergy's  duty  con- 
tained in  this  question,  as  necessary  as  the  former: 
that  is,  to  drive  away  vice  as  well  as  error,  by 
public  and  private  monitions  and  exhortations  both 
10  the  sound  and  sick  within  their  cures  whenever 
need  requires.  Bean  Comber. 

^    (11.)  As  the  priest  moves  in  a  higher  sphere,  so 


Bishop,  and  other  chief  ministers,  who,  ac- 
cording to  the  Canons  of  the  Church,  may 
have  the  charge  and  government  over  you  ; 
foUowinor,  with  a  glad  mind  and  will,  their 
godly  admonitions,  and  submitting  your- 
selves to  their  godly  judgments? 

Ansive7\  I  will  so  do,  the  Lord  being  my 
helper. 

"ly  Then  shall  the  Bishop,  standing  up,  say, 

ALMIGHTY  God,  who  hath  given  you 
this  will  to  do  all  these  ihinsfs,  grant  also 
unto  you  strength  and  power  to  perform  the 
same  ;  that  he  may  accomplish  liis  work 
which  he  hath  begun  in  you,  through  Jesus 
Christ  our  Lord.  Amen. 

T[  After  this,  the  congregation  shall  be  desired, 
secretly  in  their  prayers,  to  make  their  humble 
supplications  to  God  for  all  these  things  :  for 
the  xohichprayers,  there  shall  be  silence  kept 
for  a  space.  (14.) 

he  hath  a  greater  compass  of  duty  than  a  deacon. 
First,  he  is  to  be  more  diligent,  both  in  private 
prayer,  for  the  help  of  God's  Spirit  and  a  blessing 
on  his  studies,  and  in  the  daily  repeating  of  the 
public  and  common  prayer  twice  in  the  Church,  to 
which  our  rubric  binds  both  priests  and  deacons,  if 
they  be  in  health,  and  not  hindered,  by  any  urgent 
cause.  Dean  Comber. 

But  by  the  preceding  exhortation  the  question 
here  appears  to  mean  private  prayer  and  reading. 

Abp.  Seeker.      "^ 

(12.)  By  the  promise,  given  in  the  answer  to 
this  question,  the  candidates  oblige  themselves, 
never  to  raise  or  promote  personal,  family,  parochi- 
al, ecclesiastical,  political,  or  any  other,  animosi- 
ties: but  to  discourage,  and,  if  possible,  compose 
and  extinguish  them  :  than  which  they  cannot  per- 
form a  more  Christian  part,  or  one  more  conducive 
to  their  honour  and  usefulness.        Abp.  Seeker. 

(13.)  Besides  pondering  these  answers  Avell  be- 
forehand, it  is  earnestly  to  be  desired  that  the  per- 
son ordained  should  read  and  think  them  over  af- 
terwards ;  and  particularly,  at  each  return  of  the 
ember-weeks,  should  examine  themselves,  as  in  the 
presence  of  God,  whether  they  have  made  good  the 
engagement,  into  which  they  entered  at  their  ordi- 
nation. So  far  as  they  have,  this  practice  will  af- 
ford them  the  greatest  possible  comfort :  so  far  as 
they  may  have  failed,  it  will  suggest  to  them  the 
most  useful  admonition.  Abp.  Seeker. 

(14.)  Wherefore,  when  the  congregation  hear 
the  bishop  desire  them  to  pray  secretly,  as  they 
would  shew  their  dutifulness  and  obedience,  not 
only  to  him,  but  to  Christ  too,  in  whose  name  he 
speaks,  they  must  fall  immediately  on  their  knees  ; 
and,  in  the  most  earnest  and  humble  manner  that 


THE  ORDERING  OF  PRIESTS. 


749 


Tl  After  which,  shall  he  sung  or  said  by  the  Bish- 
op, the  persons  to  be  ordained  Priests  all  kiieel- 
ino-,  Veni,  Creator  Spiritus ;  (15.)  the  Bishop 
beginning,  and  the  Priests  and  others  that  are 
present  answering  by  verses,  as  follow eth : 

COME  Holy  Ghost,  our  souls  inspire, 
And  lighten  with  celestial  fire  : 
Thou  the  anointing  Spirit  art, 
Who  dost  thy  sevenfold  gifts  impart : 
Thy  blessed  unction  from  aBove, 
Is  comfort,  life,  and  fire  of  love: 
Enable  Avith  perpetual  light 
The  dulness  of  our  blinded  sight: 
Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace: 
Keep  far  our  foes,  give  peace  at  home, 
Where  thou  art  guide,  no  ill  can  come : 
Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both,  to  be  but  one  : 
That  through  the  ages  all  along 
This  may  be  our  endless  song : 
Praise  to  thy  eternal  merit, 
Father,  Son,  and  Holy  Spirit. 

1[  Or  this : 
COME,  Holy  Ghost,  eternal  God, 
Proceeding  from  above, 

they  can,  beseech  Almighty  God,  the  Fountain  of 
all  wisdom,  grace,  and  goodness,  that  he  would  be 
pleased,  for  Christ  Jesus'  sake,  to  assist  those,  who 
are  now  to  be  ordained,  with  such  influences  of 
his  Holy  Spirit,  whereby  they  may  be  enabled  al- 
ways to  perform,  what  they  have  now  promised ; 
and  so  both  save  themselves  and  those  that  hear 
them.  If  the  congregation  do  this  heartily  and  sin- 
cerely, as  they  ought,  it  will  doubtless  be  of  very 
great  advantage,  not  only  to  the  persons  to  be  or- 
dained, but  to  themselves  too.  For  their  prayers 
will  one  time  or  other  return  into  their  own  bosom, 
and  procure  as  great  a  blessing  for  themselves,  as 
thev  desire  for  them.  Bp.  Beveridge. 

(15.)  The  Hp'^Ghost  is  that  person  of  the 
blessed  Trinitj^(ywhich  the  distributing  of  the 
several  offices  in  the  Church,  and  qualifying  the 
persons  for  them,  is  generally  ascribed  in  Scripture. 
Acts  xiii.  2,  4;  xx.  28;  1  Cor.  xii.  11.  And  upon 
that  ground  it  is  fit,  that  a  particular  address  be 
made  to  the  Spirit  before  the  ordination,  which  we 
do  by  this  hymn.  It  is  said  to  have  been  eomposed 
by  St.  Ambrose,  and  is  placed  among  his  works  as 
an  hymn  for  Pentecost ;  and  on  that  day  it  is  an- 
nually used  in  the  Roman  Church,  and  was  so  of 
old.  It  was  inserted  into  the  office  for  consecrat- 
ing a  bishop  as  early  as  the  year  1100  :  and  with  a 
later  hand  put  into  the  ordiuatiou  of  a  priest  about 
500  (620)  years  ago  in  the  Roman  Church,  and  so 
it  stands  there  to  this  day.    Aud  the  Protestants 


Both  from  the  Father  and  the  Son, 

The  God  of  peace  and  love: 
Visit  our  minds,  into  our  hearts 

Thy  heavenly  grace  inspire  ; 
That  truth  and  godliness  we  may 

Pursue  with  full  desire. 
Thou  art  the  very  Comforter 

In  grief  and  all  distress  ; 
The  heavenly  gift  of  God  most  High  ; 

No  tongue  can  it  express  ; 
The  fountaiaand  the  living  spring 

Of  joy  celestial ;-. 
The  fire  so  bright,  the  love  so  sweet, 

The  unction  spiritual. 
Thou  in  thy  gifts  art  manifold, 

By  them  Christ's  Church  doth  stand : 
In  faithful  hearts  thou  wriVst  thy  law, 

The  finger  of  God^s  hand. 
According  to  thy  promise,  Lord, 

Thou  givest  speech  with  grace  ; 
That,  through  thy  help,  God's  praises  may 

Resound  in  every  place. 
O  Holy  Ghost,  into  our  minds 

Send  down  thy  heavenly  light ; 
Kindle  our  hearts  with  fervent  zeal ; 

To  serve  God  day  and  night : 
Our  weakness  strengthen  and  confirm, 

have  so  well  approved  of  it,  that  the  Lutheran 
Churches  begin  their  office  with  the  same  hymn. 
And  our  Reformers  translated  it  into  metre  in  the 
larger  way  in  King  Edward  the  Sixth's  first  Ordinal. 
Since  which  time,  it  hath  been  abbreviated,  and  put 
into  fewer  words  but  to  the  same  case,  as  it  now 
stands  foremost  here.  Dean  Comber. 

Though  the  words  of  these  hymns  have  lost 
something  from  time,  the  prayer  is  too  serious,  too 
important,  ever  to  be  forgotten.  We  are  not  so  en- 
thusiastic, as  to  expect  an  extraordinary  communi- 
cation of  the  Spirit  to  any  minister  of  the  Gospel. 
Neither  are  we  so  void  of  spiritual  feehng,  as  to 
imagine  that  the  divine  influence,  which  God  him- 
self has  promised  and  an  innumerable  host  of 
Christians  have  displayed  by  their  conduct,  cannot 
touch  our  hearts.  We  do  truly  believe,  that  it  is 
the  grace  of  God,  operating  with  our  Spirit,  which 
enables  us  to  fulfil  our  duty  in  so  arduous  a  situa- 
tion. We  may  "resist  and  quench  the  Spirit," 
(Acts  vii.  51 ;  1  Thess.  v.  19 ;)  and  we  may  "  grow 
in  grace."  2  Pet.  iii.  18.  From  these  expressions 
we  are  taught,  to  leave  our  hearts  open  in  the  one 
case,  and  in  the  other  to  aim  at  greater  perfection. 
In  both  our  connection  with  the  Spirit  is  made 
manifest :  for,  "  if  we  have  not  the  Spirit  of  Christ, 
we  are  none  of  his."  Rom.  viii.  9.  May  the  Spirit 
of  diviae  grace  "  visit  our  minds,"  and  "  inspire 
our  souls,"  with  holy  affections,  that  we  may  im- 
prove those  "  manifold  gifts,"  which  alone  give  sta- 


750 


THE  ORDERING  OF  PRIESTS. 


For,  Lord,  thou  know'st  us  frail ; 
That  neither  devil,  world,  nor  flesh 

Against  us  may  prevail. 
Put  back  our  enemies  far  from  us, 

And  help  us  to  obtain 
Peace  in  our  hearts  with  God  and  man, 

The  best,  the  truest  gain; 
And  grant  that  thou  being,  O  Lord, 

Our  leader  and  our  guide. 
We  may  escape  the  snares  of  sin, 

Aiid  never  from  thee  slide. 
Such  measures  of  thy  powerful  grace 

Grant,  Lord,  to  us,  we  pray ; 
That  thou  maysi  be  our  Comforter 

At  the  last  dreadful  day. 
Of  strife  and  of  dissension 

Dissolve,  O  Lord,  the  bands, 
And  knit  the  knots  of  peace  and  love 

Throughout  all  Christian  lands. 
Grant  us  the  grace  that  we  may  luiow 

The  Father  of  all  might. 
That  ice  of  his  beloved  So7i  ^ 

May  gain  the  blissful  sight'; 
And  that  we  may  with  perfect  faith 

Ever  acknowledge  thee. 
The  Spirit,  of  Father,  and  of  Son, 

One  God  in  Persons  three. 
To  God  the  Father  laud  and  praise, 

And  to  his  blessed  Son, 
And  to  the  Holy  Spirit  of  grace, 

Co-equal  Three  in  One. 
And  pray  we,  that  our  only  Lord 

Would  please  his  Spirit  to  send 
On  all  that  shall  profess  his  name. 

From  hence  to  the  icorWs  end.  Amen. 
T[  That  done,  the  Bishop  shall  pray  in  this  wise, 
and  say. 

Let  us  pray. 

ALMIGHTY  God  and  heavenly  Father, 
who,  of  thine  infinite  love  and  oroodness  to- 
wards us,  hast  given  to  us  thy  only  and  most 

bility  to  the  Church  of  Christ,  and  are  derived  from 
him,  "the  fountain  and  the  spring  of  all  celestial 
joy."  Brewster. 

(16.)  Upon  this  rubric,  and  the  following  form 
of  words,  there  are  several  things  worthy  to  be  ob- 
served. 

As  first,  that  although  the  whole  power  of  ordi- 
nation be  m  the  bishop  alone,  and  the  imposition 
of  his  hands  for  that  purpose  is  sufficient  to  the 
making  of  a  priest ;  yet  the  Church  hath  thought 
good  to  order,  that  the  priests,  which  are  present, 
shall  lay  on  tbeir  hands  too  ;  in  conformity,  I  sup- 
pose, to  the  ancient  custom,  that  hath  obtained  in 
the  Latin  Church :  I  say  the  Latin,  because  it  was 
ttever  heard  of  in  the  Greek,  or  any  of  the  Eastern 


dearly  beloved  Son  Jesus  Christ,  to  be  our 
Redeemer,  and  the  author  of  everlasting 
life ;  who,  after  he  had  made  perfect  our  re- 
demption by  his  death,  and  was  ascended 
into  heaven,  sent  abroad  into  the  world  his 
Apostles,  Prophets,  Evangelists,  Doctors,  and 
Pastors  ;  by  whose  labour  and  ministry  be  ^ 
gathered  together  a  great  flock  in  all  the  parts 
of  the  world,  to  set  forth  the  eternal  praise  of 
thy  holy  name  :  For  these  so  great  benefits 
of  thy  eternal  goodness,  and  for  that  thou 
hast  vouclisafed  to  call  these  thy  servants 
here  present  to  the  same  office  and  ministry, 
appointed  for  the  salvation  of  mankhid,  v.^e 
render  unto  thee  most  hearty  thanks,  we 
praise  and  worship  thee  ;  and  we  humbly 
beseech  thee,  by  the  same  thy  blessed  Son,  to 
grant  unto  all,  which  either  here  or  else- 
where call  upon  thy  holy  name,  that  we 
may  continue  to  show  ourselves  thankful  un- 
to thee  for  these  and  all  thy  other  benefits  ; 
and  that  we  may  daily  increase  and  go  for- 
ward in  the  knowledge  and  faith  of  thee 
and  thy  Son,  by  the  Holy  Spirit :  so  that  as 
well  by  these  thy  ministers,  as  by  them  over 
whom  they  shall  be  appointed  thy  ministers, 
thy  holy  name  may  be  for  ever  glorified,  and 
thy  blessed  kin2:dom  enlarged,  through  the 
same  thy  Son  Jesus  Christ  our  Lord  ;  who 
liveth  and  reigneth  with  thee  in  the  unity  of 
the  same  Holy  Spirit,  world  without  end. 
Amefi. 

T[  When  this  prayer  is  done,  the  Bishop,  (16.) 
with  the  Priests  present,  shall  lay  their  hands 
severally  upon  the  head  of  every  one  that  re- 
ceiveth  the  order  of  Priesthood  ;  the  receivers 
humbly  kneeling,  and  the  Bishop  saying, 

RECEIVE  the  Holy  Ghost  (17.)  for  the 
office  and  work  of  a  Priest  in  the  Church  of 
God,  now  committed  unto  thee  by  the  im- 
position of  our  hands  :  whose  sins  thou  dost 

Churches,  that  any  but  bishopslSRlould  lay  hands 
upon  persons  to  be  ordained.  But  in  the  Latin 
there  is  an  ancient  canon  for  it,  or  decree  of  a  Coun- 
cil held  at  Carthage  in  the  year  of  our  Lord  398, 
which  saith,  "  When  a  priest  is  ordained,  the  bish- 
op blessing  him  and  laying  th^  hand  upon  his  head, 
let  all  the  priests  also,  that  are  present,  hold  their 
hands  upon  his  head,  by  the  hands  of  the  bishop." 
And  from  hence,  I  suppose  it  was,  that  our  rubric 
was  taken  ;  in  that  it  agrees  so  exactly  with  it  in 
every  particular.  And  the  reason  of  it  seems  to  be 
the  same  with  that  of  the  fourth  canon  of  the  Coun- 
cil of  Nice,  That  three  bishops  shall  be  always  pres- 
ent at  the  ordination  of  a  bishop.  Not  but  that  the 
ordination  is  vaUd,  and  was  always  reputed  so,  al- 


THE  ORDERING  OF  PRIESTS. 


?^51 


foro^ive,  (IS.)  they  are  forgiven :  and  whose 
sins  thou  dost  retain,  they  are  retained  :  And 
be  thou  a  faithful  dispenser  of  the  word  of 
God,  and  of  his  holy  sacraments  :  In  the 
name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.  Amen. 

"^  Or  this, 

TAKE  thou  authority  to  execute  the 
office  of  a  Priest  in  the  Church  of  God,  now 
committed  to  thee  by  the  imposition  of  our 
hands  ;  and  be  thou  a  faithful  dispenser  of 
the  word  of  God,  and  of  his  holy  sacraments  : 
In  the  name  of  the  Eather,  and  of  the  Son, 
and  of  the  Holy  Ghost.  Amen. 

though  performed  only  by  one  bishop  :  but  this  was 
done  to  prevent  clandestine  ordinations,  to  make 
the  work  more  public  and  solemn,  and  to  signalize 
it  by  the  concurrent  testimony  and  consent  of  sev- 
eral persons  joining  together  in  it. 

For  in  the  next  place  we  must  observe,  that,  al- 
though the  priests,  if  any  be  present,  lay  on  their 
hands  also,  yet  it  is  expressly  ordered  that  the 
bishop  shall  say  the  words,  "  Receive  the  Holy 
Ghost,"  &c.  For,  if  a  mere  priest  should  say  them, 
or  any  one^ut  a  bishop,  the  ordination  was  always 
reckoned  null  and  void.  For  this  was  a  judged 
case  in  the  second  Council  of  Sevil,  in  the  year 
619;  which,  understanding  that  a  bishop,  at  the  or- 
dination of  one  priest  and  two  deacons,  laid  his 
hands  upon  them,  but  being  troubled  with  sore 
eyes,  so  that  he  could  not  read,  a  priest  blessed 
them,  or  read  the  words  of  consecration ;  they 
judged  the  whole  action  to  be  void,  and  that  the 
persons,  who  should  have  been  ordained,  did  re- 
ceive "  not  the  title  of  consecration,  but  rather  a 
monument  of  ignominy  ;"  and  therefore  were  not 
reputed  among  the  clergy.  So  careful  was  the 
Church  in  those  days,  that  every  thing  essential 
to  ordination  should  be  performed  by  the  bishop 
himself;  and  so  is  out  Church  at  this  time,  and 
therefore  requires  that  the  bishop  say  these  words. 

Concerning  the  words  themselves  we  may  ob- 
serve, that,  although  some  other  expressions  are  in- 
serted to  determine  and  distinguish,  and  others 
added  to  explain  the  office  which  is  now  conferred; 
yet  all  the  same  words  are  repeated,  which  our 
Lord  himself  used  at  the  ordination  of  his  apostles: 
which  the  Catholic  Church  always  judged  neces- 
sary, not  only  in  imitation  of  our  blessed  Saviour, 
but  likewise,  because  that  the  persons,  who  are  or- 
dained priests  in  his  Church,  are  to  preach  the 
same  word,  administer  the  same  sacraments,  and 
exercise  the  same  power  in  the  censures  of  the 
Church,  as  the  apostles  themselves  did.  And 
therefore  it  is  necessary,  that  they  should  be  endued 
with  the  same  Spirit,  ordained  after  the  same  man- 


ir  Then  the  Bishop  shall  deliver  to  every  one  of 
them  kneeling,  the  Bible  (19.)  into  his  hand, 
saying, 

Take  thou  authority  to  preach  the  word 
of  God,  and  to  minister  the  holy  sacraments 
in  the  congregation  where  thou  shalt  be 
lawfully  appointed  thereunto. 

T[  When  this  is  done,  the  Bishop  shall  go  on  in 
the  Service  of  the  Communion,  which  all  they 
who  receive  Orders  shall  take  together,  and 
remain  in  the  same  place  where  hands  were 
laid  upon  them,  until  such  time  as  they  have 
received  the  Communion. 

IT  TTie   Communion  being  done;   after  the  last 

ner,  and  entrusted  with  the  same  power  of  the 
keys,  as  the  apostles  themselves  were.  By  v.-hich 
method  the  means  of  grace  and  salvation,  admin- 
istered by  priests  thus  ordained,  become  as  effec- 
tual to  them  that  use  them  aright,  as  when  they 
were  administered  by  the  apostles  themselves  :  the 
Spirit,  which  they  receive  by  this  imposition  of 
hands,  being  always  ready  to  assist  at  their  several 
administrations,  and  to  bless  and  sanctify  them  to 
those,  who  are  duly  prepared  and  disposed  for 
them. 

It  should  be  observed  further,  that  the  bishop 
pronounceth  these  words,  and  so  conferreth  the  or- 
der, not  in  his  own  name,  but  "  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost," 
whose  vicegerent  he  is  in  ordaining  persons  to 
minister  to  his  divine  Majesty  in  this  sacred  office 
of  priesthood.  Bp.  Beveridge. 

(17.)  These  words  in  the  bishop's  mouth,  when 
spoken  over  the  persons  ordained,  properly  express, 
in  the  first  place,  the  communication  of  that  au- 
thority, which  proceeds  from  the  Holy  Ghost :  see 
Acts  xiii.  2;  xx.  28.  They  also  express,  in  the 
second  place,  the  bishop's  earnest  request  to  the 
Father  of  mercies,  that  the  ordained  may  at  all 
times  enjoy  such  proportions,  both  of  the  graces 
and  gifts  of  the  Spirit,  as  will  be  needful  for  them: 
which  request,  if  it  be  not  their  own  fault,  will 
prove  effectual;  because  havmg,  in  the  common 
course  of  his  providence,  appointed  the  bishop, 
though  unworthy,  to  act  in  his  behalf,  he  will  as- 
suredly be  ready  to  own  and  bless  the  bishop's 
ministrations.  Abp.  Seeker, 

(18.)  These  again  are  the  words  of  Christ  to  his 
apostles.  Immediately  after  the  former.  But  he  did 
not  grant  to  them  the  power,  either  of  retaining  the 
sins  of  penitent  persons,  or  of  forgiving  the  impen- 
itent. Nor  does  the  bishop  pretend  to  grant,  by  ut- 
tering them,  all  the  powers,  which  the  apostles  had 
in  this  respect.  They  had  "the  discernment  ot 
spirits,"  (1  Cor.  xii.  10:)  and  could  say  with  cer- 
tainty, when  persons  were  penitent,  and  conse-- 


752 


THE  ORDERING  OF  PRIESTS. 


Collect,  and  immediately  before  the  Benedic- 
tion, shall  be  said  this  Collect. 

IMOST  mercifal  Father,  (20.)  we  beseech 
thee  to  send  upon  these  thy  servants  thy 
lieavenly  blessins: ;  that  they  may  be  cloth- 
ed with  ricrhteonsness,  and  that  thy  word 
spoken  by  their  mouths  may  have  such  suc- 
cess, that  it  may  never  be  spoken  in  vain. 
Grunt  also,  that  wc  may  have  grace  to  hear 
and  receive  what  they  sliall  deliver  out  of 
thy  most  holy  word,  or  agreeably  to  the 
same,  as  the  means  of  our  salvation  ;  that  m 
all  our  words  and  deeds  we  may  seek  thy 
glory,  and  the  increase  of  thy  kingdom, 
throucrh  Jesus  Christ  our  Lord.  Amen. 

THE  peace  of  God,  which  passeth  all  un- 
derstanding, keep  your  hearts  and  minds  in 
the  knowledge  and  love  of  God,  and  of  his 
Son  Jesus  Christ  our  Lord  :  And  the  bless- 
ing of  God  Almighty,  the  Father,  the  Son, 

quently  forgiven,  and  when  not.  Acts  viii.  21.  23. 
They  were  able  also  to  inflict  miraculous  punish- 
ments on  offenders :  and  to  remove  on  their  repen- 
tance the  punishments,  which  had  been  inflicted. 
These  words  will  convey  nothing  of  all  this  to  the 
persons  now  ordained.  But  still,  when  the  bishop 
uses  ihera,  they  give  them,  first,  an  assurance,  that 
according  to  the  terms  of  that  Gospel,  which  they 
are  to  preach,  men  shall  be  pardoned  or  condemn- 
ed: secondly,  a  right  of  inflicting  ecclesiastical 
censures  for  a  shorter  or  longer  time,  and  of  taking 
them  off;  which,  in  regard  to  external  communion, 
^  '  is  retaining  or  forgiving  offences.  This  power, 
being  bestowed  for  the  edification  of  the  Church, 
must  be  restrained,  not  only  by  general  rules  of  or- 
der, but  according  to  the  particular  exigences  of 
circumstances.  But  how  little  soever  exerted,  the 
power  is  inherent  in  the  office  of  priesthood.  And 
though  we  are  no  more  infallible  in  our  proceedings 
and  sentences,  than  temporal  judges  are  in  theirs  ; 
yet  our  acts,  as  well  as  theirs,  are  to  be  respected, 
as  done  by  competent  authority.  And,  if  they  are 
done  on  good  grounds  also,  "  whatever  we  shall 
bind  or  loose  on  earth,  will  be  bound  or  loosed  in 
heaven."  Matt,  xxiii.  18.  Nor  will  other  proofs  of 
repentance  be  sufficient  in  the  sight  of  God,  if  sub- 
mission to  the  discipline  of  the  Church  of  Christ, 
when  ii  hath  been  offended  and  requires  due  satis- 
faction, be  obstinately  refused,  either  from  haughti- 
ness or  negligence.  Abp.  Secker. 

(19.)  The  Gospel  is  delivered  to  a  deacon  for  a 
reason  above  assigned ;  here  the  priest  hath  the 


and  the  Holy  Ghost,  be  amongst  you,  and     • 
remain  with  you  always.  Amen. 

^  And  if,  on  the  same  day,  the  Order  of  Deacons 
be  given  to  some,  and  the  Order  of  Priesthood 
to  others  ;  the  Deacons  shall  be  first  presented 
and  then  the  Priests  j  and  it  shall  suffice  that 
the  Litany  be  once  said  for  both.  The  Col- 
lects shall  both  be  used  j  first,  that  for  Dea- 
cons, then  that  for  Priests.  The  Epistle  shall 
be  Ephesians  iv.  7  to  13,  as  before  in  this  office. 
Immediately  after  ichich,  they  that  are  to  be 
made  Deacons,  shall  be  examined,  and  ordain- 
ed, as  is  above  prescribed.  Then  one  of  them 
having-  read  the  Gospel,  which  shall  be  either 
out  of  Saint  Matthew  ix.  36.  as  before  in  this 
Office  ;  or  else  Saint  Luke  xii.  35  to  38,  as  before 
in  the  form  for  the  Ordering  of  Deacons,  they 
that  ai  e  to  be  made  Priests  shall  likeuise  be 
examined,  and  ordained,  as  in  this  Office  be- 
fore appointed. 

whole  "  Bible  delivered  to  him,"  with  words  con- 
taining a  solemn  grant  of  full  power  and  '•  authori- 
ty to  preach  out  of  it,  and  administer  the  sacra- 
ments according  to  it  in  the  congregation,  whereto 
he  shall  be  appointed."  Dean  Comber. 

So  that  now  they  have  authority,  not  only  to 
read  the  Gospel,  but  to  preach  the  whole  word  of 
God,  and  to  minister  his  holy  sacraments,  with 
power  and  efficacy :  the  Holy  Spirit,  which  they 
have  now  received,  being  always  ready  at  the 
execution  of  the  several  parts  of  their  office,  to 
make  them  effectual  to  the  great  ends  and  purpo- 
ses for  which  they  were  appointed.  But,  although 
they  are  by  this  means  made  priests  of  the  Catho- 
lic Church,  and  so  may  effectually  administer  the 
word  and  sacraments  in  any  part  of  the  world  ;  vet 
nevertheless  they  are  not  to  do  it  any  where,  but 
in  the  congregation  where  they  shall  be  lawfully 
appointed,  that  is,  by  the  bishop  of  the  place,  who 
alone  can  lawfully  do  it.  Bp.  Beveridge. 

(20.)  There  is  nothing  remaining  of  a  material 
difference  between  the  lormer  office  and  this,  but 
one  proper  concluding  collect,  which  seems  pecu- 
liar to  our  Church.  It  contains  two  kinds  of  pe- 
titions :  first,  for  the  ministers,  that  they  may  en- 
joy God's  blessing  in  general,  and  in  particular  that 
they  may  be  holy,  in  their  lives,  and  successful 
in  all  their  labours :  secondly,  for  the  people,  P 
that  they  may  reverently  hear  the  word  of 
God,  and  in  all  other  acts  aim  at  God's  honour 
and  the  enlarging  of  his  kingdom. 

Dean  Comber. 


(753) 
THE  FORM  OF 

ORDAINING  OR   CONSECRATING 

A  BISHOP. (1) 


IT  Ulien  all  things  are  duly  prepared  in  the 
church,  and  set  in  order,  after  Morning  Pray- 
er is  ended,  the  Presiding  Bishop,  or  some 
other  Bishop  appointed  by  the  Bishops  present, 
shall  begin  the  Communion  Service,  in  which 
this  shall  be 

The  Collect. 
ALMIGHTY  God,  who  by  thy  Son  Je- 

(1.)  St.  Cyprian,  to  shew  the  great  use  and  ne- 
cessity of  a  bishop,  compares  him  to  the  shepherd 
of  a  flock,  the  pilot  of  a  ship,  and  the  ruler  among 
the  people  :  and  implies,  that,  as  a  flock  cannot  be 
fed  wihout  a  shepherd,  a  ship  steered  without  a 
pilot,  nor  a  multitude  kept  in  order  without  a 
governor,  so  neither  can  a  Church  be  managed  or 
preserved  without  a  bishop :  which  being  the 
highest  order  in  ihe  Church,  and  those  who  are  ad- 
vanced to  it  being  constituted  supreme  ecclesiasti- 
cal rulers,  not  only  over  the  people,  but  also  over 
the  inferior  orders  of  the  Clergy,  therefore  the  holy 
Scripture  gives  very  strict  rules  for  the  choice  of 
bishops,  and  their  admission  to  this  dignity  hath 
been  very  solemn  in  all  ages :  at  first,  by  fasting, 
prayer,  and  imposition  of  hands  ;  and  afterwards 
with  more  ceremony.  The  first  general  Council 
requires,  that  three  bishops  at  least  shall  perform 
the  consecration,  which  was  grounded  on  those 
apostolical  canons  made  in  the  ages  of  persecution  : 
and  that  shews  the  practice,  which  we  still  retain, 
to  be  very  primitive.  There  is  no  doubt  but  there 
were  forms  of  prayer,  and  particular  supplications 
for  the  holy  Spirit,  used  even  from  the  apostles' 
times,  and  by  their  examples.  Acts  xiii.  3.  But 
those  now  extant,  though  some  of  them  be  very 
ancient,  yet  are  of  later  date.        Dean  Comber. 

(2.)  Nothing  can  be  more  proper  to  begin  the 
consecration  of  a  bishop  than  the  commemoration 
of  those  gifts  which  Christ  gave,  and  that  charge 
which  he  laid  upon  his  apostles,  the  first  bishops 
of  his  Church;  the  same  charge  being  incumbent 
upon  bishops  now,  which  was  given  to  the  apos- 
tles; and,  as  they  have  their  duty,  they  need  some 
measure  of  their  assistance.  The  apostolical  of- 
fice was  only  temporary,  while  the  Church  was 
95 


sus  Christ  didst  give  to  thy  holy  Apostles 
(2.)  many  excellent  gifts,  and  didst  charge 
them  to  feed  thy  flocks  ;  (3.)  give  grace,  we 
beseech  thee,  to  all  Bishops,  the  pastors  of 
thy  Church,  that  they  may  diligently  preach 
thy  word,  and  duly  administer  the  godly 
discipline  thereof;  and  orrant  to  the  people, 
that  they  may  obediently  follow  the  same  ; 
that  all  may  receive  the  crown  of  everlast- 

planting:  but  the  bishops  by  their  appointment 
were  fixed  to  feed  and  rule  it,  after  it  was  settled, 
unto  the  end  of  the  world.  Hence  they  were  in 
all  antiquity  counted  the  successors  of  the  apos- 
tles ;  and  the  fathers  call  the  apostles  bishops  ;  and 
as  commonly  give  bishops  the  title  and  name  of 
apostles :  yea,  all  bishops  were  then  styled  apos- 
tolical, and  their  sees  apostolical  seats :  although 
of  later  times  the  popes  and  bishops  of  Rome  have 
arrogantly  made  a  monopoly  of  those  titles.  But, 
this  right  of  succession  and  community  of  names 
being  general,  doubtless  it  is  very  fit,  Avhen  any  are 
to  enter  into  this  venerable  order,  to  commemorate, 
first,  what  gifts  God  through  Jems  Christ  gave  to 
his  apostles,  since  we  may  reasonably  believe,  so. 
far  as  their  office  and  duty  is  the  same,  so  far  his 
goodness  and  bounty  will  move  him  to  supply  them 
also  with  gifts  suitable  to  their  need.  He  gave  to 
his  apostles  many  excellent  gifts  indeed,  which  St. 
Paul  enumerates :  namely,  "  the  word  of  wisdom 
and  of  knowledge,  the  gift  of  faith,  the  power  of 
healing  and  working  miracles,  the  spirit  of  prophe- 
cy, the  skill  of  discerning  spirits,  and  of  speaking 
as  well  as  interpreting  divers  tongues."  1  Cor.  xii. 
8 — 10.  Some  of  which  were  miraculous  and  pe- 
culiar to  that  age,  and  therefore  are  now  ceased. 
But  those  of  wisdom  and  knowledge,  and  a  sound 
as  well  as  a  strong  faith,  are  still  necessary,  and 
therefore  permanent:  so  that  we  may  justly  beg 
these  gifts  for  our  bishops.  Dean  Comber. 

(3.)  These  words  were  spoken  to  St.  Peter,  but 
in  him  the  rest  were  intended  ;  yea,  all  the  suc- 
cessors of  the  apostles  are  obliged  by  this  charge 
as  well  as  they,  (John  xxi.  16  ;)  and  therefore  both 
St.  Paul  and  St.  Peter  repeat  this  charge,  (Acts 
XX.  28,  1  Pet.  V.  1,  2;)  and  enjoin  the  bishops^ 


754 


THE  CONSECRATION  OF  BISHOPS. 


ing  glory,  through  Jesus  Christ  our  Lord. 
Amen. 

1  And  another  Bishop  shall  read 
The  Epistle.  (4.)  1  Tim.  iii.  1. 
THIS  is  a  true  saying,  If  a  man  desire 
the  office  of  a  Bishop,  he  desireth  a  good 
work.  A  Bisliop  then  must  be  blameless, 
the  husband  of  one  wife,  vigilant,  sober,  of 
good  behaviour,  given  to  hospitaUty,  apt  to 
teach,  not  sfiven  to  win^,  no  striker,  not 
areedy  of  filthy  lucre,  but  patient,  not  a 
brawler,  not  covetous  ;  one  that  ruleth  well 
his  own  house,  having  his  children  in  sub- 
jection with  all  gravity  ;  for  if  a  man  know 
not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  Church  of  God  ?  not  a 
novice,  lest  being  lifted  up  with  pride  he 
fiill  into  the  condemnation  of  the  devil. 
Moreover  he  must  have  a  good  report  of 
them  which  are  without ;  lest  he  fall  into 
reproach,  and  the  snare  of  the  devil. 

IT  Or  this  : 
For  the  Epistle.  (5.)  Acts  xx.  17. 
FROM  Miletus,  Paul  sent  to  Ephesus, 
and  called  the  Elders  of  the  Church.  And 
when  they  were  come  to  him,  he  said  unto 
them,  Ye  know  from  the  first  day  that  I 
came  into  Asia,  after  what  manner  I  have 
been  with  you  at  all  seasons,  serving  the 
Lord  with  all  humility  of  mind,  and  with 
many  tears  and  temptations,  which  befell  me 
by  the  lying  in  wait  of  the  Jews  :  and  how 
I  kept  back  nothing  that  was  profitable  unto 
3rou,  but  have  showed  you,  and  have  taught 

whom  they  had  chosen,  to  "  feed  the  flock  of 
Christ :"  the  burden  goes  with  the  honour  to  every 
bishop,  that  is  or  shall  be  consecrated  to  the 
world's  end.  And  therefore  we  commemorate 
this,  as  their  present  duty  :  and  accordingly  pray, 
that  this  and  every  other  person,  who  is  called  to 
so  great  a  charge,  may  have  grace  to  perform  it 
very  well.  Dean  Comber. 

(4.)  Out  of  holy  Scripture,  the  rule  for  our 
spiritual  guides  to  walk  by,  there  are  several  por- 
tions taken,  proper  for  the  several  orders  of  the 
clergy.  The  first  for  the  consecration  of  a  bishop 
is  out  of  the  first  Epistle  to  Timothy,  (chap.  iii.  I, 
&.C  :)  an  Epistle  so  adapted  to  this  occasion,  that 
in  all  the  old  Lectionaries  and  Ordinals  of  the 
Western  Church,  where  Epistles  and  Gospels  are 
only  in  use,  this  portion  is  always  the  first :  and, 
where  there  are  seven  or  eight  for  variety,  that  is 
never  omitted ;  because  it  contains  those  divine 
directions,  which  the  Holy  Spirit  by  St  Paul  gave 


you  publicly,  and  from  house  to  house, 
testifying  both  to  the  Jews,  and  also  to  the 
Greeks,  repentance  toward  God,  and  faith 
toward  our  Lord  Jesus  Christ.  And  now, 
behold,  I  go  bound  in  the  Spirit  unto  Jeru- 
salem, not  knowing  the  things  that  shall 
befall  me  there  ;  save  that  the  Holy  Ghost 
witnesseth  in  every  city,  saying,  that  bonds 
and  afflictions  abide  me.  But  none  of 
these  things  move  me,  neither  count  I  my 
life  dear  unto  myself,  so  that  I  might  finish 
my  course  with  joy,  and  the  ministry  which 
I  have  received  of  the  Lord  Jesus ;  to  testify 
the  Gospel  of  the  grace  of  God.  And  now, 
behold,  I  know  that  ye  all,  among  whom  T 
have  gone  preaching  the  kingdom  of  God, 
shall  see  my  face  no  more.  Wherefore  I 
take  you  to  record  this  day,  that  I  am  pure 
from  the  blood  of  all  men  ;  for  I  have  not 
shunned  to  declare  unto  you  all  the  counsel 
of  God.  Take  heed,  therefore,  unto  your- 
selves, and  to  all  the  flock,  over  the  which 
the  Holy  Ghost  hath  made  you  overseers, 
to  feed  the  Church  of  God,  which  he  hath 
purchased  with  his  own  blood.  For  I  know 
this,  that  after  my  departing  shall  grievous 
wolves  enter  in  among  you,  not  sparing  the 
flock.  Also  of  your  own  selves  shall  men 
arise  speaking  perverse  things,  to  draw  away 
disciples  after  them.  Therefore  watch,  and 
remember,  that  by  the  space  of  three  years, 
I  ceased  not  to  warn  everj'-  one,  night  and 
day,  with  tears.  And  now,  brethren,  I  com- 
mend you  to  God,  and  to  the  word  of  his 
grace,  which  is  able  to  build  you  up,  and  to 
give  you  an  inheritance  among  all  them 
which  are  sanctified.     I  have  coveted  no 

to  Timothy,  concerning  the  qualifications  of  a 
bishop,  and  describes  all  the  virtues,  which  they 
of  that  sacred  order  ought  to  be  endued  with,  as 
well  as  the  vices  they  must  be  clear  from. 

Dean  Comber. 
(5.)  The  Lutheran  oflSce  for  ordination  hath 
part  of  this  portion  read  on  that  occasion,  namely, 
ver.  28 — 31.  But  I  have  not  observed  the  use  of 
this  whole  elegant  oration  of  St.  Paul  any  where 
but  in  our  Church,  which  had  it  not  in  the  first 
Ordinal  of  Kin?  Edward  the  Sixth.  It  was  added 
since  with  great  reason,  and  so  exact  propriety, 
that  at  first  hearing  all  men  must  discern  nothing 
can  be  more  suitable  at  the  consecration  of  a  bish- 
op, than  this  pious  and  pathetical  address  of  our 
eloquent  and  divinely  inspired  apostle,  when  he 
took  his  last  leave  of  the  bishops  of  lesser  Asia : 
wherein  there  is  so  lively  and  lovely  a  character  of 
a  faithful  pastor,  as  no  pencil  but  his,  and  none 
but  so  guided,  could  draw.  Dean  Comber. 


THE  CONSECRATION  OF  BISHOPS. 


755 


man's  silver,  or  gold,  or  apparel ;  yea,  ye 
yourselves  know,  that  these  hands  have 
ministered  unto  my  necessities,  and  to  them 
that  were  with  me.  I  have  showed  you  all 
things,  how  that  so  labouring  ye  ought  to 
support  the  weak ;  and  to  remember  the 
words  of  the  Lord  Jesus,  how  he  said,  It  is 
more  blessed  to  give  thau  to  receive. 

7    ^  IT  Then  another  Bishop  shall  read 

The  Gospel.  (6.)  St.  John  xxi.  15. 

JESUS  saith  to  Simon  Peter,  Simon,  son 
*  of  Jonas,  lovest  thou  me  more  than  these? 
He  saith  unto  him.  Yea,  Lord  ;  thou  know- 
est  that  I  love  thee.  He  saith  unto  him, 
Feed  my  lambs.  He  saith  to  him  again  the 
second  time,  Simon,  son  of  Jonas,  lovest 
thou  me  ?  He  saith  unto  him.  Yea,  Lord  ; 
thou  knowest  that  I  love  thee.  He  saith 
unto  him,  Feed  my  sheep.  He  saith  unto 
him  tlie  third  time,  Simon,  son  of  Jonas, 
lovest  thou  me  ?  Peter  was  grieved  because 
he  said  unto  him  the  third  time,  Lovest  thou 
me  ?  And  he  said  unto  him,  Lord,  thou 
knowest  all  things  ;  thou  knowest  that  I 
love  thee.  Jesus  saith  unto  him,  Feed  my 
sheep. 

ir  OrfMs: 

St.  John  XX.  19. 

THE  same  day  at  evening,  being  the  first 
day  of  the  week,  when  the  doors  were  shut 
where  the  disciples  were  assembled,  for  fear 
of  the  Jews,  came  Jesus,  and  stood  in  the 
midst,  and  saith  unto  them,  Peace  be  unto 
you.     And  when  he  had  so  said,  he  showed 

(6.)  In  the  Western  Church  of  old  they  read  no 
other  Epblle  and  Gospel,  but  those  for  the  day  on 
whic'li  the  consecration  happened.  But  afterwards 
one  proper  portion  of  the  Gospel  was  fixed  to  be 
read :  to  which,  a  little  after,  a  second  was  added 
for  variety.  Those  that  are  selected  by  our  Church, 
which  are  peculiar  to  us,  are  more  pertinent  to  a 
bishop's  consecration,  than  any  of  those  used 
abroad.  The  first  of  our  Gospels  being  the  com- 
mission and  charge,  Avhich  Christ  gave  to  St. 
Peter,  and  in  him,  as  the  ancients  note,  to  all  bish- 
ops. The  other  two  are  the  account  of  that  gene- 
ral mission,  which  our  Saviour  gave  to  all  his  apos- 
tles, whose  successors  the  bishops  are,  as  they  are 
severally  related  by  St.  John  and  St.  Mattliew  : 
concerning  which  two  last  it  may  be  noted,  that 
the  former  respects  the  authority,  which  Christ 
gave  them,  over  those  already  converted,  namely, 
to  "remit  or  retain  their  sins,"  as  they  found  men 
penitent  or  impenitent ;  the  latter  relates  to  the  power 


unto  them  his  hands  and  his  side.  Then 
were  the  disciples  glad,  when  they  saw  the 
Lord.  Then  saith  Jesus  to  them  again. 
Peace  be  nnto  you  :  as  my  Father  hath 
sent  me,  even  so  send  I  you.  And  when 
he  had  said  this,  he  breathed  on  them,  and 
saith  unto  them.  Receive  ye  the  Holy  Ghost ; 
whose  soever  sins  ye  remit,  they  are  remit- 
ted unto  them  ;  and  whose  soever  sins  ye 
retain,  they  are  retained. 

1[  Or  this  : 

St.  Matt,  xxviii.  18. 

JESUS  came  and  spake  unto  them, 
saying.  All  power  is  given  unto  me  in  heaven 
and  in  earth.  Go  ye  therefore  and  teach 
all  nations,  baptizing  them  in  the  name  ot 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost ;  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you  :  and 
lo,  I  am  with  you  alway,  even  unto  the  end 
of  the  world. 

IT  After  the  Gospel  and  the  Sermon  are  ended, 
the  elected  Bishop,  (7.)  vested  with  his  rochet, 
shall  be  pres  edited  by  two  Bishops  of  this  Church 
unto  the  Presiding  Bishop,  or  to  the  Bishop 
appointed,  silting  in  his  chair,  near  the  holy 
table  J  the  Bishops  who  present  him  saying, 

REVEREND  father  in  God,  we  pre- 
sent unto  you  this  godly  and  well-learned 
man,  to  be  ordained  and  consecrated  Bishop. 

Tj"  Then  shall  the  Presiding  Bishop  demand 
testimonials  of  the  Personpresentedfor  Conse- 
cration, and  shall  cause  them  to  be  read. 

he  gave  them  to  bring  men  into  the  Church,  by  firs* 
teaching,  and  then  baptizing  them.  Dean  Comber.  \_ 
(7.)  A  linen  habit  peculiar  to  the  bishop,  and  ' 
worn  under  what  we  call  the  chimere.  It  is  cer- 
tain the  use  of  it  is  ancient,  it  being  described  by 
Bede  in  the  seventtoath  century.  In  the  follow- 
ing ages  the  bishops  were  obliged,  by  the  canon 
law,  to  wear  their  rochets  whenever  they  appeared 
in  public:  which  practice  was  constantly  kept  up 
in  England  till  the  Reformation:  but  since  that 
time  the  bishops  have  not  used  to  wear  them  at 
any  place  out  of  the  Church,  except  in  the  parlia- 
ment-house, and  there  always  with  the  chimere,  or 
upper  robe,  to  which  the  lawn-sleeves  are  general- 
ly sewed  ;  which  before  and  after  the  Reformation, 
till  Q,ueen  Elizabeth's  time,  was  always  of  scarlet 
silk ;  but  bishop  Hooper  scrupling  first  at  the  robe 
itself,  and  then  at  the  colour  of  it,  as  too  light  and 
gay  for  the  episcopal  gravity,  it  was  changed  for 
a  chimere  of  black  satin.  Wheatly. 


756 


THE  CONSECRATION  OF  BISHOPS. 


]f  He  shall  then  require  of  him  the  following 
Promise  of  Conjormity  to  the  doctrine^  disci- 
pline, and  worship  oj  the  Protestant  Episco- 
pal Church. 

In  the  name  of  God,  Amen.  I,  A^.  chosen 
Bishop  of  the  Protestant  Episcopal  Church 
in  N.  do  promise  conformity  and  obedience 
to  the  doctrine,  discipHne,  and  worship  of 
the  Protestant  Episcopal  Church  in  the 
United  States  of  America  :  so  help  me  God, 
through  Jesus  Christ. 

IT  Then  the  Presiding  Bishop  shall  move  the 
congregation  present  to  pray,  saying  thus  to 
them : 

BRETHREN,  it  is  written  (8.)  in  the 
Gospel  of  St.  Luke,  That  our  Saviour  Christ 
continued  the  whole  night  in  prayer,  before 
he  chose  and  sent  forth  his  twelve  Apostles. 
It  is  written  also,  That  the  holy  Apostles 
prayed,  before  they  ordained  Matthias  to  be 
of  the  number  of  the  twelve.  Let  us,  there- 
fore, following  the  example  of  our  Saviour 
Christ,  and  his  Apostles,  ofler  up  our  pray- 
ers to  Almighty  God,  before  we  admit  and 
send  forth  this  person  presented  unto  us,  to 
the  work  whereunto  we  trust  the  Holy 
Ghost  hath  called  him. 

^  And  then  shall  be  said  the  Litany  j  save  only, 
that  after  this  place,  That  it  may  please  thee 
to  illuminate  all  Bishops,  &c.,  the  proper  Sicf- 
frage  shall  be, 

THAT  it  may  please  thee  to  bless  this 
our  brother  elected,  and  to  send  thy  grace 
npon  him  ;  that  he  may  duly  execute  the  of- 
fice whereunto  he  is  called,  to  the  edifying 
of  thy  Church,  and  to  the  honour,  praise, 
and  glory  of  thy  name  ; 

Answer.  We  beseech  thee  to  hear  us, 
good  Lord. 

n  Then  shall  be  said  this  Prayer  following  : 

ALMIGHTY  God,  giver  of  all  good 
things,  who  by  thy  Holy  Spirit  hast  appoint- 
ed divers  orders  of  ministers  in  thy  Church  ; 

(8.)  Th?  ground  of  this  short  preface  to  the  Lit- 
any, and  ot'acr  prayers  for  the  bishop  elect,  is  laid 
in  a  sure  foundation  :  namely,  the  practice  first  of 
Christ,  and  then  of  his  holy  apostles,  whose  cus- 
tom of  praying  before  they  commissionated  any  to 
be  pastors,  and  the  constant  rule  of  the  Church  in 
follotving  their  example,  is  equal  even  to  an  ex- 
press command  for  us  to  pray  before  all  sorts  of  or- 
dinations. So  that,  though  we  do  believe  the  pres- 
ent person  is  inwardly  called  to  this  great  work  by 
the  Holy  Ghost ;  yet  we  must  by  litanies,  supplica- 
tions, and  devout  prayers,  earnestly  beg  of  Almigh- 


mercifuUy  behold  this  thy  servant,  now  call- 
ed to  the  work  and  ministry  of  a  Bishop; 
and  so  replenish  him  with  the  truth  of  thy 
doctrine,  and  adorn  him  with  innocency  of 
life,  that  both  by  word  and  deed  he  may 
foithfully  serve  thee  in  this  office,  to  the 
glory  of  thy  name,  and  the  edifymg  and 
well-governing  of  thy  Church,  through  the 
merits  of  our  Saviour  Jesus  Christ,  who 
liveth  and  reigneth  with  thee  and  the  Holy 
Ghost,  world  without  end.  Ame7i. 

If  Then  the  Presiding  Bishop,  sitting  in  his 
Chair,  shall  say  to  him  that  is  to  be  conse- 
crated, 

BROTHER,  forasmuch  as  the  Holy 
Scripture  and  the  ancient  canons  command 
that  we  should  not  be  hasty  in  laying  on 
hands,  and  admitting  any  person  to  govern- 
ment in  the  Church  of  Christ,  (9.)  which 
he  hath  purchased  with  no  less  price  than 
the  effusion  of  his  own  blood  ;  before  we  ad- 
mit you  to  this  administration,  we  will  ex- 
amine you  in  certain  articles,  to  the  end 
that  the  congregation  present  may  have  a 
trial,  and  bear  witness  how  you  are  minded 
to  behave  yourself  in  the  Church  of  God. 

ARE  you  persuaded  that  you  are  truly 
called  to  this  ministration,  according  to  the 
will  of  our  Lord  Jesus  Christ,  and  the  order 
of  this  Church  ? 

Ansioer.  I  am  so  persuaded. 

The  Presiding  Bishop. 

ARE  you  persuaded  that  the  Holy  Scrip- 
tures contain  all  doctrine  required  ns  neces- 
sary for  eternal  salvation  through  faith  in 
Jesus  Christ)  And  are  you  determined, 
out  of  the  same  Holy  Scriptures  to  instruct 
the  people  committed  to  your  charge,  and  to 
teach  or  maintain  nothing,  as  necessary  to 
eternal  salvation,  but  that  which  you  shall 
be  persuaded  may  be  concluded  and  proved 
by  the  same  ? 

ty  God,  to  enable  him  to  perform  it  to  his  glory, 
and    the  salvation  of  his  own  and  many  others'         ; 
souls.  Dean  Comber.  -  ~f~"  < 

(9.)  This  introduction  is  ti  shew,  that  tliese  ne-  ^  A 
cessary  interrogatories  before  the  admission  of  a 
bishop,  are  grounded  first  upon  Holy  Scripture, 
even  St.  Paul's  charge  to  Timothy,  concerning  his 
not  ordaining  any  without  previous  examination. 
1  Tim.  V.  22.  Secondly,  this  raothod  of  asking 
questions  of  the  candidate  for  a  bishopric  is  ground- 
ed on  divers  ancient  canons,  especially  on  that  of 
the  fourth  Council  of  Carthage  ;  where  it  is  ex- 


THE  CONSECRATION  OF  BISHOPS. 


757 


Answer.  I  am  so  persuaded,  and  deter- 
mined, by  God's  grace. 

The  Presiding-  Bishop. 

WILL  you  then  faithfully  exercise  your- 
self in  the  Holy  Scriptures,  and  call  upon 
God  by  prayer  for  the  true  understanding  of 
the  same  ;  so  that  you  may  be  able  by  them 
to  teach  and  to  exhort  with  wholesome  doc- 
trine, and  to  withstand  and  convince  the 
gainsayers  ? 

Ansicer.  I  will  so  do,  by  the  help  of  God. 

The  Presiding  Bishop. 

ARE  you  ready,  with  all  faithful  dih- 
gence,  to  banish  and  drive  away  from  the 
Church  all  erroneous  and  strange  doctrine 
contrary  to  God's  word,  and  both  privately 
and  openly  to  call  upon  and  encourage 
others  to  the  same  ? 

Answer.  1  am  ready,  the  Lord  being  my 
helper. 

The  Presiding  Bishop. 

WILL  you  deny  all  ungodliness  and 
worldly  lusts,  and  live  soberly,  righteously, 
and  godly  in  this  present  world  ;  that  you 
may  show  yourself  in  all  things  an  exam- 
ple of  goad  works  unto  others,  that  the  ad- 
versary may  be  ashamed,  having  nothing  to 
say  against  you  ? 

Answer.  I  will  so  do,  the  Lord  being  my 
helper. 

The  Presiding  Bishop. 

WILL  you  maintain  and  set  forward,  as 
much  as  shall  lie  in  you,  quietness,  love,  and 
peace  among  all  men  ;  and  diligently  exer- 
cise such  discipline  as  by  the  authority  of 
God's  word,  and  by  the  order  of  this  Church, 
is  committed  to  you  ? 

Answer.  I  will  so  do,  by  the  help  of 
God. 

The  Presiding  Bishop. 

WILL  you  be  faithful  in  ordaining,  send- 
ing, or  laying  hands  (10.)  upon  others? 
Answer.  1  will  so  be,  by  the  help  of  God. 

pressly  required,  and  where  all  the  particulars  to  be 
enquired  of,  as  to  his  manners,  his  learning,  and 
especially  as  to  his  faith,  are  set  down  at  large; 
and,  unless  he  could  give  an  account  in  all  partic- 
ulars, the  metropolitan  was  not  to  consecrate  him. 
From  this  canon,  which  also  cites  tije  place  of  St. 
Paul,  our  Church  hath  taken  this  preface,  being  like 
also  to  the  most  ancient  forms  used  in  the  Western 
Church.  Dean  Comber. 

[\0.)  Since  the  bishops  have  the  sole  right  of  or- 


Tlie  Presiding  Bishop. 

WILL  you  show  yourself  gentle,  and  be 
merciful  for  Christ's  sake  to  poor  and  needy 
people,  and  to  all  strangers  destitute  of  help  ? 

Answer.  I  will  so  show  myself,  by  God's 
help. 

IT  Then    the   Presiding  Bishop^  standing    up, 
shall  say, 

ALMIGHTY  God,  our  heavenly  Father, 
who  hath  given  you  a  good  will  to  do  all 
these  things,  grant  also  unto  you  strength 
and  power  to  perform  the  same ;  that  he 
accomplishing  in  you  the  good  work  which 
he  hath  begun,  you  may  be  found  perfect 
and  irreprehensible  at  the  latter  day,  through 
Jesus  Christ  our  Lord.  Ame7i. 

IT  Then  shall  the  Bishop  elect  put  on  the  rest  of 
the  Episcopal  habit;  and,  kneeling  down, 
Veni,  Creator  Spirilus,  shall  be  sung  or  said 
over  him,  the  Presiding  Bishop  beginning,  and 
the  Bishops,  with  others  that  are  present,  an 
swering  by  verses  as  follow eth  : 

COME  Holy  Ghost,  our  souls  inspire, 
And  lighten  with  celestial  fire  : 
Thou  the  anointing  Spirit  art. 
Who  dost  thy  sevenfold  gifts  impart : 
Thy  blessed  unction  from  above, 
Is  comfort,  life,  and  fire  of  love: 
Enable  with  perpetual  light 
The  dulness  of  our  blinded  sight: 
Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace: 
Keep  far  our  foes,  give  peace  at  home. 
Where  thou  art  guide,  no  ill  can  come : 
Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both,  to  be  but  one  • 
That  through  the  ages  all  along 
77i?s  may  be  our  endless  song; 
Praise  to  thy  eternal  merit. 
Father,  Son,  and  Holy  Spirit. 

ir  Or  this : 

COME,  Holy  Ghost,  eternal  God, 

Proceeding  from  above. 
Both  from  the  Father  and  the  Son, 

daining,  doubtless  it  is  very  necessary  stricdy  fore- 
quire  a  promise  from  them,  at  their  consecration, 
that  they  will  faithfully  perform  this  great  trust,  of 
ordaining  and  sending  out  fit  persons  to  execute  the 
priestly  and  episcopal  offices.  For,  if  they  promote 
any  that  are  heterodox  or  schismatical  in  their 
opinions,  weak  and  unripe  in  their  judgments,  or 
vicious  and  debauched  in  their  lives,  either  by  neg- 
ligence in  duly  examining  them  before,  or,  which 
is  worse,  by  fear  or  favour  be  imposed  upon,  it  is 


758 


THE  CONSECRATION  OF  BISHOPS. 


The,  God  of  peace  and  love  ; 
Visit  our  minds,  into  our  hearts 

Thy  heavenly  grace  inspire  ; 
That  truth  and  godliness  we  may 

Pursue  with  full  desire. 
Thou  art  the  very  Comforter 

In  grief  and  all  distress  ; 
The  heavenly  gift  of  God  most  High  j 

No  tongue  can  it  express  ; 
The  Ibuntaiaand  the  living  spring 

Of  joy  celestial ; 
The  fire  so  bright,  the  love  so  sweet, 

The  unction  spiritual. 
Thou  in  thy  gifts  art  raanifold, 

By  them  Christ's  Church  doth  stand  : 
fn  faith fd  hearts  thou  xcriVst  thy  law, 

The  finger  of  God's  hand. 
According  to  thy  promise,  Lord, 

Thou  givest  speech  with  grace  ; 
That,  through  thy  help,  God' s  praises  may 

Resound  in  every  place. 
O  Holy  Ghost,  into  our  minds 

Send  down  thy  heavenly  light ; 
Kindle  our  hearts  with  fervent  zeal  j 

To  serve  God  day  and  night : 
Our  Aveakness  strengthen  and  confirm, 

For,  Lord,  thou  know'st  us  frail ; 
l^hat  neither  devil,  world,  nor  flesh 

Against  us  may  prevail. 
Put  back  our  enemies  far  from  us, 

And  help  us  to  obtiin 
Peace  in  our  hearts  with  God  and  man, 

The  best,  the  truest  gain; 
And  grant  that  thou  being,  O  Lord, 

Our  leader  and  our  guide. 
We  may  escape  the  snares  of  sin, 

And  never  from  thee  slide. 
Such  measures  of  thy  powerful  grace 

Grant,  Lord,  to  us,  we  pray  ; 
That  thou  mayst  be  our  Comforter 

At  the  last  dread  fd  day. 
Of  strife  and  of  dissension 

Dissolve,  O  Lord,  the  bands, 
A7id  knit  the  knots  of  peace  and  love 

Throughout  all  Christian  lands. 
Grant  us  the  grace  that  we  may  know 

The  Father  of  all  might. 
That  we  of  his  beloved  Son 

May  gain  the  blissful  sight ; 

the  greatest  sin  ihey  can  possibly  commit,  and  they 
are  answerable  for  all  the  ill  effects  of  admitting 
such,  into  so  holy  an  employment. 

Dean  Comber. 
(11.)  The  order  of  priesthood  is   so   near  the 
episcopal,  that  the  words  at  the  admission  to  both 
are  very  much  alike  :  only,  because  their  duty  dif- 
fers in  some  points,  therefore  the  one   hath   the 


And  that  we  may  with  perfect  faith 

Ever  acknowledge  thee, 
The  Spirit,  of  Father,  and  of  So7i 

One  God  in  Persons  three. 
To  God  the  Father  laud  and  praise. 

And  to  his  blessed  Son, 
A7id  to  the  Holy  Spirit  of  grace, 

Co-equal  Three  in  One. 
And  pray  we,  that  our  only  Lord 

Would  please  his  Spirit  to  send 
On  all  that  shall  profess  his  name. 

From  hence  to  the  workPs  end.  A^nen. 

II  That  ended,  the  Presiding  Bishop  shall  say, 

Lord,  hear  our  prayer. 

Answer.  And  let  our  cry  come  unto  thee. 

Presiding  Bishop. 

Let  us  pray. 

ALMIGHTY  God  and  most  merciful 
Father,  who,  of  thine  infinite  goodness,  hast 
given  thine  only  and  dearly  beloved  Son 
Jesus  Christ,  to  be  our  Redeemer,  and  the 
author  of  everlasting  life  ;  who,  after  that  he 
had  made  perfect  our  redemption  by  his 
death,  and  was  ascended  into  heaven,  pour- 
ed down  his  gifts  abundantly  upon  men, 
making  some  Apostles,  some  Prophets,  some 
Evangelists,  some  Pastors  and  Doctors,  to 
the  edifying  and  making  perfect  his  Church  ; 
grant,  we  beseech  thee,  to  this  thy  servant, 
such  grace,  that  he  may  evermore  be  ready 
to  spread  abroad  thy  gospel,  the  glad  tidings 
of  reconciliation  with  thee  ;  and  use  the  au- 
thority given  him,  not  to  destruction,  but  to 
salvation;  not  to  hurt,  but  to  help,  so  that, 
as  a  wise  and  faithful  servant,  giving  to  thy 
family  their  portion  in  due  season,  he  may 
at  last  be  received  into  everlasting  joy, 
through  Jesus  Christ  our  Lord  ;  who,  with 
thee  and  the  Holy  Ghost,  livcth  and  reign- 
eth,  one  God,  world  without  end.  Amen. 
][  Then  the  Presiding  Bishop,  and  Bishops  pre- 
sent, shall  lay  their  hands  upon  the  head  of 
the  elected  Bishop,  kneeling  before  them,  the 
Presiding  Bishop  saying, 

RECEIVE   the  Holy  Ghost  (11.)  for  the 
office  and  work  of  a  Bishop  in  the  Church 

Spirit  communicated  "for  the  office  and  work  of  a 
presbyter,"  the  other,  "for  the  offii-e  and  work  of  a 
bishop,"  and,  since  the  power  of  binding  and  loos 
ing  was  given  to  the  candidate,  when  he  was  or- 
dained priest,  that  is  not  repeated  now,  since  every 
bishop  must  pass  through  that  order  first.  But,  in- 
stead of  that  form,  here  is  added  that  reasonabk 
admonition  of  St.  Paul  to  Timothy,  to  "  stir  up  the 


THE  CONSECRATION  OF  BISHOPS. 


759 


of  God,  now  committed  unto  thee  by  the 
imposition  of  our  hands  :  In  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy- 
Ghost.  Amen,  And  remember  that  thou 
stir  up  the  grace  of  God,  which  is  given  thee 
by  this  imposition  of  our  hands :  for  God 
hath  not  given  us  the  spirit  of  fear  ;  but  of 
power,  and  love,  and  soberness. 

T[  Then  the  Presiding  Bishop  shall  deliver  him 
the  Bible,  (12.)  saying, 

GIVE  heed  unto  reading,  exhortation, 
and  doctrine ;  think  upon  the  things  con- 
tained in  this  book  ;  be  diligent  in  them,  that 
the  increase  coining  thereby  may  be  mani- 
fest unto  all  men  ;  for  by  so  doing  thou  shalt 
both  save  thyself  and  them  that  hear  thee. 
Be  to  the  flock  of  Christ  a  shepherd,  not  a 
wolf;  feed  tliem,  devour  them  not:  hold 
up  the  weak,  heal  the  sick,  bind  up  the  bro- 
ken, bring  again  the  outcasts,  seek  the  lost. 
Be  so  merciful,  that  you  be  not  too  remiss  ; 
so  minister  discipline,  that  you  forget  not 
mercy  ;  that  when  the  Chief  Shepherd  shall 
appear,  you  may  receive  the  never-fading 
crown  of  glory,  through  Jesus  Christ  our 
Lord.  Amen. 

IF  7%e?i  the  Presiding  Bishop  shall  proceed  in 

grace  of  God,  that  is  now  given  ihem  by  the  im- 
position of  hands  ;"  to  which  the  reason  of  the 
charge  is  annexed,  namely,  because  "  God  hath  not 
given  us  the  Spirit  of  fear,  but  of  power,  and  love, 
and  soberness."  The  consecrated  bishop  ought 
firmly  to  believe,  that  he  doth  now  receive  the  gifts 
and  graces  of  the  Holy  Spirit,  so  far  as  it  is  neces- 
sary for  his  office :  and  we  see  here  St.  Paul  takes 
it  for  granted,  that  imposition  of  hands  did  convey 
it  to  Timothy  ;  for  he  hath  said,  God  gave  him  the 
Spirit,  and  his  grace,  by  this  rite :  and  his  succes- 
sors in  the  dignity  have  the  same  need,  and  the 
same  method  is  used  now.  But,  lest  this  privilege 
should  make  them  proud  and  negligent,  they  are 
first  put  in  mind,  that  the  gifts  of  the  Spirit  are  like 
the  celestial  fire  in  the  Jewish,  temple,  which  came 
from  heaven,  yet  was  to  be  kept  alive  by  human 
industry,  and  continually  putting  on  fresh  fuel. 
Even  these  gifts  and  graces  will  be  extinguished, 
if  those,  who  have  received  them,  do  not  continual- 
ly endeavour  to  quicken  them  by  daily  and  devout 
prayer,  by  diligent  and  constant  reading  and  study, 
and  by  being  ever  employed  in  all  sorts  of  good 
works :  God  doth  not  give  them  his  Spirit  to  ex- 
empt thera  wholly  from  working,  but  to  engage 
them  to  co-operate  with  him ;  and  therefore  it  is 
St.  Paul's  argument  for  "our  working  out  our  own 


the  Communion  Service ;  with  whom  the  new 
consecrated  Bishop,  with  others,  shall  also  com- 
municate. 

IT  And  for  the  last  Collect,  (13.)  immediately  he- 
fore  the  Benediction,  shall  be  said  this 
Prayer  : 

MOST  merciful  Father,  we  beseech  thee 
to  send  down  upon  this  thy  servant  thy  hea- 
venly blessing  ;  and  so  endue  him  with  thy 
Holy  Spirit,  that  he,  preaching  thy  word, 
may  not  only  be  earnest  to  reprove,  beseech, 
and  rebuke,  with  all  patience  and  doctrine  ; 
but  also  may  be  to  such  as  believe  a  whole- 
some example  in  word,  in  conversation,  in 
love,  in  faith,  in  chastity,  and  in  purity  ; 
that,  faithfully  fulfillinghis  course,  at  the  lat- 
ter day  he  may  receive  the  crown  of  right- 
eousness, laid  up  by  the  Lord,  the  righteous 
Judge,  who  liveth  and  reignethone  God  with 
the  Father  and  the  Holy  Ghost,  world  with- 
out end.  Amen. 

THE  peace  of  God,  which  passeth  all 
understanding,  keep  your  hearts  and  minds 
in  the  knowledge  and  love  of  God,  and  of 
his  Son  Jesus  Christ  our  Lord  :  And  the 
blessing  of  God  Almighty,  the  Father,  the 
Son,  and  the  Holy  Ghost,  be  amongst  you, 
and  remain  with  you  always.  Amen. 

salvation  with  fear  and  trembling,"  because  "  God 
worketh  in  us  both  to  will  and  to  do,"  (Phil,  ii,  22, 
13:)  yea,  he  calls  the  omitting  to  do  our  parts  "re- 
ceiving the  grace  of  God  in  vain."  2  Cor.  vi.  1. 
And  our  Saviour  shews  that  servant  was  condemn- 
ed, who  only  kept  his  talent  safe,  but  did  not  im- 
prove it.  Matt.  xxv.  24,  &c.  Dean  Comber. 

(12.)  And  to  remind  him  that  is  consecrated  how 
essential  a  part  of  his  duty  the  reading  and  ex- 
pounding of  it  is,  the  ordainer  gives  him  a  strict 
charge  with  it,  almost  in  the  very  words  of  St, 
Paul  to  Timothy,  (1  Tim,  iv,  13.  15:)  which,  be- 
ing indited  by  the  Spirit  of  God  for  this  very  occa- 
sion, must  be  the  best  for  explaining  this  primitive 
rite.  Dean  Comber. 

(13.)  After  the  communion  is  over,  all  the  an- 
cient formularies  conclude  with  a  collect  as  we  do. 
That  of  the  Western  Church  in  this  place  is  very 
like  ours  in  substance:  only  our  form  is  larger,  and 
expressed  in  the  very  words  of  holy  Scripture,  and 
especially  in  the  words  of  St.  Paul,  relating  to  his 
beloved  and  lately  consecrated  bishop  Timothy, 
which  cannot  but  be  very  proper  on  this  occasion. 
The  particulars  take  in  all  the  necessities  and  du- 
ties of  one,  that  is  admitted  to  this  order:  the  ex- 
pressions are  plain,  and  the  method  clear. 

Dean  Comber. 


r 


/ 


/ 


(760) 


THE  LITANY  AND  SUFFRAGES. 


0  GOD,  the  Father  of  heaven ;  have 
mercy  upon  us  miserable  sinners. 

O  God,  the  Father  of  heaven  ;  have 
mere?/  upon  us  miserable  sinners. 

O  God  the  Son,  Redeemer  of  the  world  ; 
have  mercy  upon  us  miserable  sinners. 

O  God  the  tSon,  Redeemer  of  the  world  ; 
have  mercy  upon  us  iniserable  siniiers. 

O  God  the  Holy  Ghost,  proceeding  from 
the  Father  and  the  Son  ;  have  mercy  upon 
us  miserable  sinners. 

O  God  the  Holy  Ghost,  proceeding  from 
the  Father  and  the  Son  ;  have  mercy  upon 
lis  miserable  sinners. 

O  holy,  blessed,  and  glorious  Trinity, 
three  persons  and  one  God ;  have  mercy 
upon  us  miserable  sinners. 

O  holy,  blessed,  and  glorious  Trinity, 
three  persons  and  one  God;  have  mercy 
upon  us  miserable  sinners. 

Remember  not,  Lord,  our  offences,  nor 
the  offences  of  our  forefathers  ;  neither  take 
thou  vengeance  of  our  sins  ;  spare  us,  good 
Lord,  spare  thy  people,  whom  thou  hast  re- 
deemed with  thy  most  precious  blood,  and 
be  not  angry  with  us  for  ever  : 

Spare  us,  good  Lord. 

From  all  evil  and  mischief;  from  sin  ; 
from  the  crafts  and  assaults  of  the  de\al ; 
from  thy  wrath,  and  from  everlasting  dam- 
nation ; 

Good  Lord,  deliver  us. 

From  all  blindness  of  heart ;  from  pride, 
vain-glor\".  and  hypocrisy ;  from  envy,  ha- 
tred, and  malice,  and  all  uncharitableness  ; 

Good  Lord,  deliver  us. 

From  all  inordinate  and  sinful  affections  ; 
and  from  all  the  deceits  of  the  world,  the 
flesh,  and  the  devil  ; 

Good  Lord,  deli  )cr  us. 

From  lightning  and  tempest ;  from 
plague,  pestilence,  and  famine  ;  from  battle 
and  murder,  and  from  sudden  death  ; 

Good  Lord,  deliver  us. 

From  all  sedition,  privy  conspiracy,  and 


rebellion ;  from  all  false  doctrine,  here- 
sy, and  schism  ;  from  hardness  of  heart,  and 
contempt  of  thy  word  and  commandment ; 

Good  Lord,  deliver  us. 

By  the  mystery  of  thy  holy  Incarnation  ; 
by  thy  holy  Nativity  and  Circumcision  ;  by 
thy  Baptism,  Fasting,  and  Temptation  ; 

Good  Lord,  deliver  us. 

By  thine  Agony,  and  Bloody  Sweat ;  by 
thy  Cross  and  Passion  ;  by  thy  precious 
Death  and  Burial ;  by  thy  glorious  Resurrec- 
tion and  Ascension  ;  and  by  the  coming  of 
the  Holy  Ghost  ; 

Good  Lord,  deliver  us. 

In  all  time  of  our  tribulation  ;  in  all  tmie 
of  our  prosperity  ;  in  the  hour  of  death,  and 
in  the  day  of  judgment ; 

Good  Lord,  deliver  us. 

We  sinners  do  beseech  thee  to  hear  us,  O 
Lord  God  ;  and  that  it  may  please  thee  to 
rule  and  govern  thy  holy  Church  imiver- 
sal  in  the  right  way  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  bless  and  pre- 
serve all  Christian  Rulers  and  Magistrates  ; 
giving  them  grace  to  execute  justice,  and  to 
maintain  truth  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  illuminate  all 
Bishops,  Priests,  and  Deacons,  with  true 
knowledge  and  understandins^  of  thy  word  ; 
and  that  both  by  their  preaching  and  living 
they  may  set  it  forth,  and  show  it  accord- 
ingly ; 

We  beseech  thee  to  hear  us, 

That  it  may  please  thee  to  bless  these  thy 
servants,  now  to  be  admitted  to  the  order  of 
Deacons,  [or  Priests,]  and  to  pour  thy  grace 
upon  them;  that  they  may  duly  execute 
their  office,  to  the  edifying  of  thy  Church, 
and  the  g\orY  of  thy  holy  name  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  bless  and  keep 
all  thy  people ; 

We  beseech  thee  to  hear  us,  good  Lord. 


good  Lord. 


THE  LITANY  AND  SUFFRAGES. 


?61 


That  it  may  please  thee  to  give  to  all  na- 
tions unity,  peace,  and  concord  ; 

TFe  beseech  thee  to  hear  ns.  good  Lord. 

That  it  may  please  thee  to  give  us  an 
heart  to  love  and  fear  thee,  and  diligently 
to  live  after  thy  commandments  ; 

We  beseech  thee  to  hear  lis,  good  Lord. 

That  it  may  please  thee  to  give  to  all 
thy  people  increase  of  grace,  to  hear  meek- 
ly thy  word,  and  to  receive  it  with  pure 
affection,  and  to  bring  forth  the  fruits  of  the 
Spirit ; 

We  beseech  thee  to  hear  zis,  good  Lord. 

That  it  may  please  thee  to  bring  into  the 
way  of  truth,  all  such  as  have  erred,  and  are 
deceived  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  strengthen 
such  as  do  stand,  and  to  comfort  and  help 
the  weak-hearted,  and  to  raise  up  those  who 
fall,  and  finally  to  beat  down  Satan  under 
our  feet ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  succour,  help, 
and  comlbrt,  all  who  are  in  danger,  necessi- 
ty, and  tribulation ; 

We  beseech  thee  to  hear  its,  good  Lord. 

That  it  may  please  thee  to  preserve  all 
who  travel  by  land  or  by  water,  all  women 
in  the  perils  of  child-birth,  all  sick  persons, 
and  yovuig  children,  and  to  show  thy  pity 
upon  all  prisoners  and  captives  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  defend  and 
provide  for  the  fatherless  children,  and  wi- 
dows, and  all  who  are  desolate  and  op- 
pressed ; 

We  beseech  thee  to  hear  ns,  good  Lord. 

That  it  may  please  thee  to  have  mercy 
upon  all  men ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  forgive  our 
enemies,  persecutors,  and  slanderers,  and  to 
turn  their  hearts  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  give  and  pre- 
serve to  our  use  llie  kindly  fruits  of  the 
earth,  so  that  in  due  time  we  may  enjoy 
them  ; 

We  beseech  thee  to  hear  us,  good  Lord. 

That  it  may  please  thee  to  give  us  true 
repentance,  to  forgive  us  all  our  sins,  neg- 
ligences, and  ignorances,  and  to  endue  us 
with  the  grace  of  thy  Holy  Spirit,  to  amend 
our  lives  according  to  thy  holy  word  ; 
We  beseech  thee  to  hear  us,  good  Lord. 

Son  of  God,  we  beseech  thee  to  hear  us, 

iSo7i  of  God,  we  beseech  thee  to  hear  us. 
96 


O  Lamb  of  God,  who  takest  away  the 
sins  of  the  world  ; 

Grant  ris  thy  peace. 

O  Lamb  of  God,  who  takest  away  the 
sins  of  the  world  ; 

Have  mercy  upon  2is. 

IF  The  Bishop  may,  at  his  discretion,  omit  all 
that  follows,  to  the  Prayer,  We  humbly  beseech 
thee,  O  Father,  &c. 

O  Christ,  hear  us. 
O  Christ,  hear  us. 
Lord,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 
(Jhrist,  have  mercy  upon  us. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 
Lord,  have  mercy  upo?i  us. 

T[  Then  shall  the  Bishop,  and  the  People  with 
him,  say  the  Lord's  Prayer. 

OUR  Father,  who  art  in  heaven,  Hal- 
lowed be  thy  Name  ;  Thy  kingdom  come  ; 
Thy  will  be  done  on  earth,  as  it  is  in 
heaven  ;  Give  us  this  day  our  daily  bread  ; 
And  forgive  us  our  trespasses,  as  we  for- 
give those  who  trespass  against  us ;  And 
lead  us  not  into  temptation  ;  But  deliver  us 
from  evil.     Amen. 

Bishop.  O  Lord,  deal  not  with  us  ac- 
cording to  our  sins. 

Answer.  Neither  reward  us  according 
to  our  iniquities. 

Bishop. 

Let  us  pray. 

O  GOD,  merciful  Father,  who  despisest 
not  the  sighing  of  a  contrite  heart,  nor  the 
desire  of  such  as  are  sorrowful ;  mercifully 
assist  our  prayers  which  we  make  before 
thee  in  all  our  troubles  and  adversities, 
whensoever  they  oppress  us  ;  and  gracious- 
ly hear  us,  that  those  evils  which  the  craft 
and  subtilty  of  the  devil  or  man  worketh 
against  us,  may,  by  thy  good  providence,  be 
brought  to  naught ;  that  we,  thy  servants, 
being  hurt  by  no  persecutions,  may  ever- 
more give  thanks  unto  thee  in  thy  holy 
Church,  through  Jesus  Christ  our  Lord. 

O  Lord,  arise,  help  us,  and  deliver  us, 
for  thy  nam.e's  sake. 

O  GOD,  we  have  heard  with  our  ears, 
and  our  fathers  have  declared  unto  us,  the 
noble  works  that  thou  didst  in  their  days, 
and  in  the  old  time  before  them. 

O  Lord,  arise,  help  us,  and  deliver  us^ 
for  thine  honour. 


762 


THE  LITANY  AND  SUFFRAGES. 


Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning;  is  now,  and 
ever  shall  be,  world  without  end.     Amen. 

From  our  enemies  defend  us,  O  Christ. 

Graciously  look  upon  our  afflictions. 

^Vith  pity  behold  the  sorrows  of  our 
hearts. 

Mercifully  forgive  the  sins  of  thy  peo- 
ple. 

Favourably  with  mercy  hear  our  prayers. 

O  Son  of  David,  have  mercy  tipon  us. 

Both  now  and  ever,  vouchsafe  to  hear  us, 
O  Christ. 

Graciously  hear  us,  O  Christ ;  gra- 
ciously hear  u^,  O  Lord  Christ. 


O  Lord,  let  thy  mercy  be  showed  upon  us ; 
As  we  do  put  our  trust  in  thee. 

Bishop. 

•  Let  us  pray. 

WE  humbly  beseech  thee,  O  Father, 
mercifully  to  look  upon  our  infirmities  ;  and 
for  the  glory  of  thy  name,  turn  from  us  all 
those  evils  that  we  most  justly  have  deserv- 
ed ;  and  grant  that,  in  all  our  troubles,  we 
may  put  our  whole  trust  and  confidence  in 
thy  mercy,  and  evermore  serve  thee  in  ho- 
liness and  pureness  of  living,  to  thy  honour 
and  glory,  through  our  only  Mediator  and 
Advocate,  Jesus  Christ  our  Lord.     Ame7i. 


HERE    ENDETH   THE    LITANY. 


■i 


763 


*  THE  ORDER  FOR  THE 

ADMINISTRATION    OF    THE    LORD'S    SUPPER, 

OR 

HOLY    COMMUNION. 


OUR  Father,  who  art  in  heaven,  Hal- 
lowed be  thy  Name  ;  Thy  kingdom  come  ; 
Thy  will  be  done  on  earth,  as  it  is  in 
heaven  ;  Give  us  this  day  our  daily  bread ; 
And  forgive  us  our  trespasses,  as  we  for- 
give those  who  trespass  against  us ;  And 
lead  us  not  into  temptation  ;  But  deliver  us 
from  evil  :  For  thine  is  the  Kingdom,  and 
the  Power,  and  the  Glory,  for  ever  and 
ever.     Amen. 

'The  Collect. 

ALMIGHTY  God,  unto  whom  all  hearts 
are  open,  all  desires  known,  and  from  whom 
no  secrets  are  hid  ;  cleanse  the  thoughts  of 
our  hearts  by  the  inspiration  of  thy  Holy 
Spirit ;  that  we  may  perfectly  love  thee,  and 
worthily  magnify  thy  holy  name,  through 
Christ  our  Lord.     Amen. 

IT  Then  shall  the  Bishop,  turning  to  the  People, 
rehearse  distinctly  the  Ten  Commandments  ; 
and  the  people,  still  kneeling,  sha  II,  after 
every  commandment,  ask  God's  mercy  for 
their  transgressions  for  the  time  past,  and 
grace  to  keep  the  law  for  the  time  to  come,  as 
followeth. 

Bishop. 

GOD  spake  these  words,  and  said,  I  am 
the  Lord  thy  God  :  thou  shalt  have  none 
other  gods  but  me. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  make  to  thyself 
any  graven  image,  nor  the  likeness  of  any 
thing  that  is  in  heaven  a'ove,  or  in  the 
earth  beneath,  or  in  the  water  under  the 
earth.  M'hou  shalt  not  bow  down  to  them, 
nor  worship  them  :  For  I  the  Lord  thy  God 
am  a  jealous  God  ;  and  visit  the  sins  of  the 
fathers  upon  the  children,  unto  the  third 
and  fourth  generation  of  them  that  hate  me  ; 
and  show  mercy  unto  thousands  in  them 
that  love  me,  and  keep  my  commandments. 


People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  take  the  name 
of  the  Lord  thy  God  in  vain  :  For  the  Lord 
will  not  hold  him  guiltless,  that  teiketh  his 
name  in  vain. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Remember  that  thou  keep  holy 
the  Sabbath-day.  Six  days  shalt  thou  la- 
bour, and  do  all  that  thou  hast  to  do  ;  but  the 
seventh  day  is  the  Sabbath  of  the  Lord  thy 
God.  In  it  thou  shalt  do  no  manner  of 
work  ;  thou,  and  thy  son,  and  thy  daughter, 
thy  man-servant,  and  thy  maid -servant,  thy 
cattle,  and  the  stranger  that  is  within  thy 
gates.  For  in  six  days  the  Lord  made  heav- 
en and  earth,  the  sea,  and  all  that  in  them 
is,  and  rested  the  seventh  day ;  wherefore 
the  Lord  blessed  the  seventh  day,  and  hal- 
lowed it. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Honour  thy  father  and  thy  mo- 
ther ;  that  thy  days  may  be  long  in  the  land 
which  the  Lord  thy  God  giveth  thee. 

People.  LiOrd,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  do  no  murder. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  commit  adulte- 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  steal. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  bear  false  wit- 
ness against  thy  neighbour. 

People.  Lord,  have  mercy  upon  us,  and 
incline  our  hearts  to  keep  this  law. 

Bishop.  Thou  shalt  not  covet  thy  neigh- 
bour's house,  thou  shalt  not  covet  thy  neigh- 


764 


THE  COMMUNION. 


hour's  wife,  nor  his  servant,  nor  his  maid, 
nor  his  ox,  nor  his  ass,  nor  any  thing  that 
is  his. 

People.  Lord,  have  mercy  upon  us,  and 
write  all  these  thy  laws  in  our  hearts,  we 
beseech  thee. 

Tl    Then  the  Bishop  may  say, 
Hear  also  what  our   Lord   Jesus  Christ 
saith  : 

THOU  Shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind  :  This  is  the  first  and 
great  commandment.  And  the  second  is 
like  unto  it ;  Thou  shalt  love  thy  neigh- 
bour as  thyself.  On  these  two  command- 
ments hang  all  the  law  and  the  prophets. 

1"  Let  us  pray. 

O  ALMIGHTY  Lord,  and  everlasting 
God,  vouchsafe,  we  beseech  thee,  to  direct, 
sanctify,  and  govern,  both  our  hearts  and 
bodies,  in  the  ways  of  thy  laws,  and  in  the 
works  of  thy  commandments  ;  that,  through 
thy  most  mighty  protection,  both  here  and 
ever,  we  may  be  preserved  in  body  and 
soul,  through  our  Lord  and  Saviour  Jesus 
Christ.     Amen. 

Tf  Then  sliall  be  read  the  Culled,  Epistle^  and 
Gospel,  as  they  are  appointed. 

Ti  Then  shall  be  read  the  Apostles\  or  Nicene 
Creed  ;  unless  one  of  them  have  been  read  im- 
mediately before,  in  the  Morning  Service. 

T[  Then  shall  the  Bishop  begin  the  Offertory, 
saying  one  or  more  of  these  sentences  follow- 
ing, as  he  thinketh  most  convenient. 

LET  your  light  so  shine  before  men,  that 
they  may  see  your  good  works,  and  glorify 
your  Father  which  is  in  heaven.  ^S*^.  Matt. 
v.  16. 

Lay  not  up  for  yourselves  treasures  upon 
earth,  where  moth  and  rust  doth  corrupt, 
and  where  thieves  break  through  and  steal : 
But  lay  up  for  yourselves  treasures  in  heav-- 
en,  where  neither  moth  nor  rust  doth  cor- 
rupt, and  where  thieves  do  not  break  through 
nor  steal.     *S'^  Matt,  vi  19,  20. 

Whatsoever  ye  would  that  men  should  do 
to  you,  even  so.  do  to  them  :  for  this  is  the 
law  and  the  prophets.    St.  Matt.  vii.  12. 

Not  every  one  that  saith  unto  me,  Lord, 
Lord,  shall  enter  into  the  kingdom  of  heav- 
en ;  but  he  that  doeth  the  will  of  my  Father 
which  is  in  heaven.     St.  Matt,  vii  21. 

Zaccheus  stood  forth,  and  said  unto  the 
Lord,  Behold,  Lord,  the  half  of  my  goods  I 
give  to  the  poor  ;  and  if  I  have   done   any 


wrong  to  any  man,  I  restore  fourfold.      St. 
Luke  xix.  8. 

Who  goeth  a  warfare  at  any  time  at  his 
own  cost  ?  Who  planteth  a  vineyard,  and 
eateth  not  of  the  fruit  thereof  ?  or  who  feed- 
eth  a  flock,  and  eateth  not  of  the  milk  of  the 
flock  ?     1  Cor.  ix.  7. 

If  we  have  sown  unto  you  spiritual  things, 
is  it  a  great  matter  if  we  shall  reap  your 
worldly  things?     1  Cor.  ix.  11. 

Do  ye  not  know,  that  they  who  minister 
about  holy  things,  live  of  the  sacrifice  ;  and 
they  who  wait  at  the  altar,  are  partakers 
with  the  altar?  Even  so  hath  the  Lord 
also  ordained,  that  they  who  preach  the 
Gospel,  should  live  of  the  Gospel.  1  Cor. 
ix.  13,  14. 

He  that  soweth  little,  shall  reap  little ; 
and  he  that  soweth  plenteously,  shall  reap 
plenteously.  Let  every  man  do  according 
as  he  is  disposed  in  his  heart,  not  grudoingly, 
or  of  necessity  ;  for  God  loveth  a  cheerful 
giver.     2  Cor.  ix.  6,  7. 

Let  him  that  is  taught  in  the  word,  minis- 
ter unto  him  that  teacheth,  in  all  good 
things.  Be  not  deceived,  God  is  not  mock- 
ed :  For  whatsoever  a  man  soweth,  that 
shall  he  reap.     Gal.  vi.  6,  7. 

While  we  have  time,  let  us  do  good  unto 
all  men  ;  and  especially  unto  them  that  are 
of  the  household  of  faith.      Gal.  vi.  10. 

Godliness  is  great  riches,  if  a  man  be  con- 
tent with  that  he  hath  :  for  we  brought  no- 
thing into  this  world,  neither  may  we  carry 
any  thing  out.     1  Tim.  vi.  6,  7. 

Charge  them  who  are  rich  in  this  world, 
that  they  be  ready  to  give,  and  glad  to  dis- 
tribute ;  laying  up  in  store  for  themselves 
a  good  foundation  against  the  time  to  come, 
that  they  may  attain  eternal  life.  1  Tim. 
vi.  17,  18,  19. 

God  is  not  unrighteous,  that  he  will  for- 
get your  works,  and  labour  that  proceedeth 
of  love ;  which  love  ye  have  showed  for  his 
name's  sake,  who  have  ministered  unto  the 
saints,  and  yet  do  minister.     Heb.  "vi.  10. 

To  do  good  and  to  distribute,  forget  not ; 
for  with  such  sacrifices  God  is  well  pleased. 
Heh.  xiii.  16. 

Whoso  hath  this  world's  good,  and  seeth 
his  brother  have  need,  and  shutleth  up  his 
compassitm  from  him,  how  dwelleth  the 
love  of  God  in  him?     1  St.  John  iii.  17. 

Give  alms  of  thy  goods,  and  never  turn 
thy  face  from  any  poor  man  ;  and  then  the 
face  of  the  Lord  shall  not  be  turned  away 
from  thee.      Tohit  iv.  7. 

Be  merciful  after  thy  power.    If  thou  hast 


THE  COMMUNION. 


765 


much,  wive  plenteonsly  ;  if  thou  hast  little, 
do  thy  dilicrence  gladly  to  give  of  that  little  : 
for  so  o-atherest  ihon  thyself  a  good  reward 
in  the  day  of  necessity.      Tohit  iv.  8,  9. 

He  that  hath  pity  upon  the  poor,  lendeth 
unto  the  Lord  ;  and  look,  what  he  layeth 
out,  it  shall  be  paid  him  again.  Prov.  xix. 
17. 

Blessed  be  the  man  that  provideth  for  the 
sick  and  needy  :  the  Lord  shall  deliver  him 
in  the  time  of  trouble.     Psalm  xli.  L 

T[  Whilst  these  sentences  are  in  reading,  the 
Deacons,  Church-wardens,  or  other  Jit  persons 
appointed  for  that  purpose,  shall  receive  the 
alms  for  the  poor,  and  other  devotions  of  the 
people,  in  a  decent  basin  to  he  provided  by  the 
parish  for  that  purpose  ;  and  reverently  bring 
it  to  the  Bishop,  who  shall  humbly  present  and 
place  it  upon  the  holy  table. 

1[  And  the  Bishop  shall  then  place  upon  the 
table  so  much  Bread  and  Wine  as  he  shall 
think  sufficient ;  after  which,  he  shall  say, 

Let  us  pray  for  the  whole  state  of  Christ's 
Church  militant. 

ALMIGHTY  and  everliving  God,  who, 
by  thy  holy  Apostle,  hast  taught  us  to  make 
prayers  and  supplications,  and  to  give  thanks 
for  all  men  :  We  humbly  beseech  thee  most 
mercifully  [*to  accept  our  alms  and  obla- 
tions, and\  to  re(;eive  these  our  prayers, 
which  we  offer  unto  thy  divine  majesty; 
beseechinof  thee  to  inspire  continually  the 
universal  Church  with  the  spirit  of  truth, 
unity,  and  concord  :  and  grant  that  all  those 
who  do  confess  thy  holy  name  may  agree 
in  the  trnth  of  thy  holy  word,  and  live  in 
unity  and  godly  love.  We  beseech  thee 
also,  so  to  direct  and  dispose  the  hearts  of 
all  Christian  rulers,  that  they  may  truly 
and  impartially  administer  justice,  to  the 
punishment  of  wickedness  and  vice,  and  to 
the  ra^iintenance  of  thy  true  religion  and 
virtue.  Give  grace,  O  heavenly  Father,  to 
all  Bishops  and  other  Ministers  ;  that  they 
may,  both  by  their  life  and  doctrine,  set  forth 
thy  I  rue  and  lively  word,  and  rightly  and 
duly  administer  thy  holy  Sacraments.  And 
to  all  thy  people  give  thy  heavenly  grace  ; 
and  especially  to  this  congregation  here  pre- 
sent ;  that  with  meek  heart,  and  due  rever- 
ejiee,  they  may  hear  and  receive  thy  holy 
word ;  truly  serving  thee  in  holiness  and 
righteousness    all   the  days   of  their  life. 

*  If  there  be  no  alms  or  oblations,  then  shall  the  words, 
to  accept  our  alms  and  oblations,  and,  be  left  unsaid. 


And  we  most  humbly  beseech  thee,  of  thy 
goodness,  O  Lord,  to  comfort  and  succour 
all  those  who,  in  this  transitory  life,  are  in 
trouble,  sonow,  need,  sickness,  or  any  other 
adversity.  And  we  also  bless  thy  holy 
name,  for  all  thy  servants  departed  this 
life  in  thy  faith  and  fear  ;  beseechino-  thee 
to  give  us  grace  so  to  follow  their  good  ex- 
amples, that  with  them  we  may  be  partakers 
of  thy  heavenly  kingdom :  Grant  this,  O 
Father,  for  Jesus  Christ's  sake,  our  only 
Mediator  and  Advocate.  Amen. 

T[  TTte  Bishop  shall  then  say  this  Exhortation  : 

DEARLY  beloved  in  the  Lord,  ye  who 
mind  to  come  to  the  Holy  Communion  of 
the  Body  and  Blood  of  our  Saviour  Christ, 
must  consider  how  St.  Paul  exhorteth  all 
persons  diligently  to  try  and  examine  them- 
selves, before  they  presume  to  eat  of  that 
Bread,  and  drink  of  that  Cup.  For  as  the 
benefit  is  great,  if  with  a  true  penitent  heart 
and  lively  faith  we  receive  that  holy  Sacra- 
ment ;  so  is  the  danger  great,  if  we  receive 
the  same  unworthily.  Judge  therefore 
yourselves,  brethren,  that  ye  be  not  judged  of 
the  Lord  ;  repent  ye  truly  for  your  sins 
p<»st ;  have  a  lively  and  steadfast  faith  in 
Clirist  our  Saviour ;  amend  your  lives,  and 
be  in  perfect  charity  with  all  men  :  so  shall 
ye  be  meet  partakers  of  those  holy  mysteries. 
And,  above  all  things,  ye  must  give  most 
humble  and  hearty  thanks  to  God  the  Fa- 
ther, the  Son,  and  the  Holy  Ghost,  for  the 
redemption  of  the  world  by  the  death  and 
passion  of  our  Saviour  Christ,  both  God 
and  man  ;  who  did  humble  himself,  even  to 
the  death  upon  the  cross,  for  us  miserable 
sinners,  who  lay  in  darkness  and  the  shadow 
of  death;  that  he  might  make  us  the  chil- 
dren of  God,  and  exalt  us  to  everlasting  life. 
And  to  the  end  that  we  should  always  re- 
member the  exceeding  great  love  of  our 
Master  and  only  Saviour  Jesus  Christ,  thus 
dying  for  us,  and  the  innumerable  benefits 
which  by  his  pr(  cious  blood-shedding  he 
hathobtained  for  us,  he  hath  instituted  and  or- 
dained holy  mysteries,  as  pledges  of  his  love, 
and  for  a  continual  remembrance  of  his  death, 
to  our  great  and  endless  comfort.  To  him, 
therefore,  with  the  Father,  and  the  Holy 
Ghost,  let  us  give,  as  we  are  most  bounden, 
continual  thanks ;  submitting  ourselves 
wholly  to  his  holy  will  and  pleasure,  and 
studying  to  serve  him  in  true  holiness  and 
righteousness,  all  the  days  of  our  life.  Ainen. 

T[  Then  shall  the  Bishop  say  to  those  who  come 
to  receive  the  Communion, 


766 


THE  COMMUNION. 


YE  who  do  truly  and  earnestly  repent 
you  of  your  sins,  and  are  in  love  and  charity 
with  your  neiojiibours,  and  intend  to  lend 
a  new  life,  following  the  coniinandments  of 
God,  and  walking  from  henceforth  in  his 
holy  ways  ;  draw  near  with  faith,  and  take 
this  holy  Sacrament  to  your  comfort ;  and 
make  yonr  humble  confession  to  Almighty 
God,  devoutly  kneeling. 

TI  Then  shall  this  general  Confession  he  made 
by  the  Bishop  and  all  those  who  are  minded 
to  receive  the  Holy  Communion,  humbly  kneel- 
ing, 

ALMIGHTY  God,  Father  of  our  Lord 
Jesus  Christ,  Maker  of  all  things,  Judge 
of  all  men  ;  we  acknowledge  and  bewail  our 
manifold  sins  and  wickedness,  which  we 
from  time  to  time  most  grievously  have  com- 
mitted, by  thought,  word,  and  deed,  ajainst 
thy  divine  Majesty  ;  provoking  most  justly 
thy  wrath  and  indignation  against  us.  We 
do  earnestly  repent,  and  are  heartily  sorry 
for  these  our  misdoings  ;  the  remembrance 
of  them  is  grievous  unto  us ;  the  burthen  of 
them  is  intolerable.  Have  mercy  upon  us, 
have  mercy  upon  us,  most  merciful  Father; 
for  thy  Son  our  Lord  Jesus  Christ's  sake, 
forgive  us  all  that  is  past;  and  grant  that 
we  may  hereafter  serve  and  please  ttiee  in 
newness  of  life,  to  the  honour  and  glory  of 
thy  name,  through  Jesus  Christ  our  Lord. 
Amen. 

T[  Then  shall  the  Bishop  stand  up,  and  turning 
to  the  People,  say, 

ALMIGHTY  God,  our  heavenly  Father, 
who,  of  his  great  mercy,  hath  promised  for- 
giveness of  sins  to  all  those  who  with  hearty 
repentance  and  true  foith  turn  unto  him, 
have  mercy  upon  you  ;  pardon  and  deliver 
you  from  all  your  sins ;  confirm  and  strength- 
en you  in  all  goodness  ;  and  brina:  you  to 
everlasting  life,  through  Jesus  Christ  our 
Lord.  Ame7i. 

1[  Then  shall  the  Bighop  say, 

Hear  what  comfortable  words  our  Sa- 
viour Christ  saith  unto  all  who  truly  turn 
to  him. 

COME  unto  me  all  ye  that  travail,  and 
are  heavy  laden,  and  I  will  refresh  you. 
JSt.  MatLxx.  28. 

So  God  loved  the  world,  that  he  gave  his 
only  begotten  Son,  to  the  end  that  all  that 
believe  in  him  should  not  perish,  but  have 
everlasting  life.  ^S*^.  John  iii.  16. 


Hear  also  what  >S'^.  Paul  saith. 

This  is  a  true  saying,  and  worthy  of  all 
men  to  be  received,  that  Christ  Jesus  came 
into  the  world  to  save  sinners.  1  Tim. 
i.  15. 

Hear  also  what  St.  John  saith. 

If  any  man  sin,  we  have  an  Advocate 
with  the  Father,  Jesus  Christ  the  righteous  ; 
and  he  is  the  propitiation  for  our  sins.  1  St. 
John  ii.  1,  2. 

T[  After  which  the  Bishop  shall  proceed,  saying, 

Lift  up  your  hearts. 

Ansicer.  We  lift  them  up  unto  the 
Lord. 

Bishop.  Let  us  give  thanks  unto  our 
Lord  God. 

Answer.  It  is  meet  and  right  so  to  do. 

H  Then  shall  the  Bishop  turn  to  the  hordes  Ta- 
ble, and  say, 

IT  is  very  meet,  right,  and  our  bounden 
duty,  that  we  should,  at  all  times,  and  i>i  all 
places,  give  thanks  unto  thee,  O  },ord, 
[*Holi/  Father,]  Almighty,  everlasting  God. 

Tl"  Here  shall  follow  the  proper  Preface,  accord- 
ing to  the  time,  (/"  there  be  any  specially  ap- 
pointed ;  or  else  immediately  shall  be  said  or 
sung  by  the  Bishop  and  People, 

THEREFORE,  with  angels  and  arch- 
angels, and  with  all  t!ie  company  of  heaven, 
we  laud  and  magnify  thy  glorious  name  ; 
evermore  praisitig  thee,  and  saying,  Holy, 
holy,  holy.  Lord  God  of  hosts  ;  heaven  and 
earth  are  full  of  thy  glory  ;  Glory  be  to  thee, 
0  Lord  Most  High.  Amen. 


PROPER  PREFACES. 

IT  Upo7i  Christmas-day,  and  seven  days  after, 

BECAUSE  thou  didst  give  Jesus  Christ, 
thine  only  Son,  to  be  born  as  at  this  time 
for  us;  who,  by  the  operation  of  the  Holy 
Ghost,  was  made  very  man,  of  the  sub- 
stance of  the  Virgin  Mary  his  Mother ;  and 
that  without  spot  of  sin,  to  make  us  clean 
from  all  sin  :  Therefore  with  angels,  &c. 

IT  Upon  Easter-day,  and  seven  days  after. 

BUT  chiefly  are  we  bound  to  praise  thee 
for  the  glorious  resurrection  of  thy  Son  Je- 

*  These  words.  Holy  Father,  must  be  omitted  on  Trini 
ty  Sunday. 


THE  COMMUNION. 


767 


sns  Christ,  our  Lord  :  For  he  is  the  very 
Paschal  Lamb,  which  was  offered  for  us, 
and  hath  taken  away  the  sin  of  the  world  ; 
who  by  his  death  hath  destroyed  death,  and, 
by  his  rising;  to  life  again,  hath  restored  to 
us  everlasting  life :  Therefore  with  an- 
gels, (^C. 

IT  Upo7i  Ascension-day ,  and  seven  days  after. 

THROUGH  thy  most  dearly  beloved  Son 
Jesus  Christ,  our  Lord  ;  who,  after  his  most 
glorious  resurrection,  manifestly  appeared  to 
all  his  apostles,  and  in  their  sight  ascended 
up  into  heaven,  to  prepare  a  place  for  us  ; 
that  where  he  is,  thither  we  might  also  as- 
cend, and  reign  with  him  in  glory  :  There- 
fore with  angels,  ^c. 

H  Upon  Whitsunday,  and  si.v  days  after. 

THROUGH  Jesus  Christ  our  Lord  ;  ac- 
cording to  wliose  most  true  promise,  the 
Holy  Ghost  came  down  as  at  this  time  from 
heaven,  with  a  sudden  great  sound,  as  it 
had  been  a  mighty  wind,  in  the  likeness  of 
fiery  tongue?,  lighting  upon  the  apostles,  to 
teach  them,  and  to  lead  them  to  all  truth  ; 
giving  them  both  the  gift  of  divers  languages, 
and  also  boldness  with  fervent  zeal,  con- 
stantly to  preach  the  Gospel  unto  all  nations; 
whereby  we  have  been  brought  out  of  dark- 
ness and  error,  into  the  clear  light  and  true 
knowledo-e  of  thee,  and  of  thy  Son  Jesus 
Christ :  Therefore  with  angels,  <^c. 

^  Upon  the  Feast  of  Trinity  only,  may  be  said, 

WHO  art  one  God,  one  Lord  ;  not  one 
only  person,  but  three  persons  in  one  sub- 
stance :  For  that  which  we  believe  of  the 
glory  of  the  Father,  the  same  we  believe  of 
the  Son,  and  of  the  Holy  Ghost,  without 
any  difference  or  inequality:  Therefore 
with  angels,  ^'c. 

IT  Or  else  this  may  be  said,  the  coords  Holy 
Father  being  retained  in  the  introductory 
address. 

FOR  the  precious  death  and  merits  of  thy 
Son  Jesus  Christ  our  Lord,  and  for  the  send- 
ing to  us  of  the  Holy  Ghost  the  Comforter  ; 
who  are  one  with  thee  in  thy  eternal  God- 
head ;  Therefore  with  angels,  ^'c. 

T[  Then  shall  the  Bishop,  kneeling  down  at  the 
Lord's  Table,  say,  in  the  name  of  all  those 
who  shall  receive  the  Communion,  this  Pray- 
er following: 

WE  do  not  presume  to  come  to  this  thy 
table,   O  merciful    Lord,  trusting    in  our 


own  righteousnesss,  but  in  thy  manifold 
and  great  mercies.  We  are  not  worthy  so 
much  as  to  gather  np  the  crumbs  under  thy 
table.  But  thou  art  the  same  Lord,  whose 
property  is  always  to  have  mercy  :  Grant 
us  therefore,  g^racious  Lord,  so  to  eat  the 
flesh  of  thy  dear  Son  Jesus  Christ,  and  to 
drink  his  blood,  that  our  sinful  bodies  may 
be  made  clean  by  his  body,  and  our  souls 
washed  through  his  most  precious  blood, 
and  that  we  may  evermore  dwell  in  him, 
and  he  in  us.  Atnen. 

T[  When  the  Bishop,  standing  before  the  table, 
hath  so  ordered  the  bread  and  wine,  that  he 
may  with  the  more  readiness  and  decency 
break  the  bread  before  the  people,  and  take 
the  cup  into  his  hands ;  he  shall  say  the 
Prayer  of  Consecration,  as  followeth: 

ALL  glory  be  to  thee.  Almighty  God,  our 
heavenly  Father,  for  that  thou,  of  thy  tender  ^ 
mercy,    didst  give   thine  only   Son  Jesus  9 
Christ  to  suffer  death  upon  the  cross  for  our 
redemption  ;  who  made  there,  by  his  one  ob- 
lation of  himself  once  offered,  a  full,  perfect, 
and  sufficient  sacrifice,  oblation,  and  satisfac- 
tion, for  the  sins  of  the  whole  world  ;  and 
did  institute,  and  in  his  holy  gospel  command 
us  to  continue,  a  perpetual  memory  of  that 
his  precious   death  and  sacrifice,  until   his 
coming  again  :  For,  in  the  night  in  which  he 
was    betrayed     (*)     he       (*)  jjere  the  Bish- 
took  bread  ;    and  when  op  is  to  take  the  Pa- 
he    had    given  thanks,  ien  into  his  hands. 
(t)he  brake  it,  and  gave      (f)    And  here    to 
it  to  his  disciples,  saying,  break  the  bread. 
Take,  eat  (t)  this  is  my      (.)    And  here    to 
Body,    which   is   given  lay  his  hands  upo 
for  you  ;    do  this  in  re-  all  the  bread. 
membrance      of      me. 
Likewise,   after  supper,      (||)  Here  he  is  to 
(II)  he  took  the  cup  ;  and  take  the  Cup  into  his 
when     he    had     given  hands. 
thanks,    he   gave   it  to 
them,  saying,  Drink  ye 
all  of  this,  for  (§)  this  is       (§)  And  here  he  is 
my   Blood    of  tlie   new  to  lay  his  hands  xiji- 
testament  which  is  shed  on    every  vessel   in 

^-t    c  tchich  there    \s    anv 

r  you,  and  for  many,    ^-^^  ^^  ^^  ^.^„^^^J_ 

for    the     remission     of  ted. 

sins  ;    do  this  as  oft  as  ye  shall  drink  it, 

in  remembrance  of  me. 


The  Oblation. 


WHEREFORE,    O 

Lord  and  heavenly  Fa- 
ther, according  to  the  institution  of  thy  dear- 
ly beloved  Son  our  Saviour  Jesus  Christ,  we, 
thy  humble  servants,  do  celebrate  and  make 


768 


THE  COMMUNION. 


i 


here  before  thy  divine  Majesty,  with  these  thy 
holy  gifts,  which  we  now  offer  unto  thee, 
the  memorial  thy  Son  hath  commanded  us 
to  make ;  having  in  remembrance  his  bless- 
ed passion  and  precious  death,  his  mighty 
resurrection  and  glorious  ascension  ;  render- 
ing unto  thee  most  hearty  thanks  for  the 
innumerable  benefits  procured  unto  us  by 

_,    -         ,.        the  same.     And  we  most 
The  Invocation.    ^^^^^^  ^^^g^^,^   ^j^^^^  q 

merciful  Father,  to  hear  us  ;  and,  of  thy  Al- 
mightv  goodness,  vouchsafe  to  bless  and 
sanctify,  with  thy  Word  and  Holy  Spirit, 
these  thy  gifts  and  creatures  of  bread  and 
wine  ;  that  we,  receiving  them  according 
to  thy  Son  our  Saviour  Jesus  Christ's  holy 
institution,  in  remembrance  of  his  death  and 
passion,  may  be  partakers  of  his  mo>t  bless- 
ed Body  and  Blood.  And  we  earnestly 
desire  thy  fatherly  goodness,  mercifully 
to  accept  this  our  sacrifice  of  praise  and 
thanksgiving ;  most  humbly  beseeching  thee 
to  grant,  that  by  the  merits  and  death  of  thy 
Son  Jesus  Christ,  and  through  faith  in  his 
blood,  we,  and  all  thy  whole  Church,  may 
obtain  remission  of  our  sins,  and  all  other 
benefits  of  his  passion.  And  here  we  offer 
and  present  unto  thee,  O  Lord,  ourselves, 
our  souls  and  bodies,  to  be  a  reasonable, 
holy,  and  living  sacrifice  unto  thee;  hum- 
bly beseeching  thee,  that  we,  and  all  others 
who  shall  be  partakers  of  this  Holy  Com- 
munion, may  worthily  receive  the  most  pre- 
cious Body  and  Blood  of  thy  Son  Jesus 
Christ,  be  filled  with  thy  grace  and  heaven- 
ly benediction,  and  made  one  body  with 
him,  that  he  may  dwell  in  them,  and  they 
in  him.  And  although  we  are  unworthy, 
through  our  manifold  sins,  to  offer  unto 
thee  any  sacrifice ;  yet  we  beseech  thee 
to  accept  this  our  bounden  duty  and  ser- 
vice, not  weighing  our  merits,  but  pardoning 
our  offences;  through  Jesus  Christ  our  Lord  ; 
by  whom,  and  with  whom,  in  the  unity  of  the 
Holy  Ghost,  all  honour  and  glory  be  unto 
thee,  O  Blather  Almighty,  world  without 
end.  AniP.n. 

T[  Here  shall  be  sung  a  Hymn,  or  part  of  a  Hymn, 
from  the  Selection  for  the  Feasts  and 
Fa^ts,  ^c. 

IT  Then  shall  the  Bishop  first  receive  the  Com- 
munion in  both  kinds  himself,  and  proceed  to 
deliver  the  same  to  the  Bishops,  Priests,  and 
Deacons,  in  like  manner,  and  after  that,  to 
the  People  also  in  order,  into  their  hands,  all 
devoutly  kneeling:  and  when  he  delivereth  the 
Bread,  he  shall  say, 


THE  Body  of  our  Lord  Jesus  Christ, 
which  was  given  for  thee,  preserve  thy  body 
and  soul  unto  everlastinor  life :  Take  and 
eat  this  in  remembrance  that  Christ  died  for 
thee,  and  feed  on  iiim  in  thy  heart  by  faith, 
with  thanksgiving. 

][  And    the  Bishop,   delivering   the   Cup,  shall 
say, 

THE  Blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee,  preserve  thy  body 
and  soul  unto  everlasting  life  :  Drink  this 
in  remembrance  that  Christ's  blood  was  shed 
for  thee,  and  be  thankful. 

IT  If  the  consecrated  bread  and  wine  be  spent  be- 
fore all  have  communicated,  the  Bishop  is  to 
consecrate  more,  according  to  the  form  before 
prescribed,  beginning  at — All  glory  be  to  thee, 
Almighty  God — and  ending  with  these  words — 
partakers  of  iiis  most  blessed  Body  and  Blood. 

T[  When  all  have  communicated,  the  Bishop  shall 
return  to  the  Lord'^s  Table,  and  reverently 
place  upon  it  what  remaineth  of  the  consecra- 
ted elements,  covering  the  same  with  a  fair 
linen  cloth. 

II  Then  shall  the  Bishop  say  the  Lord's  Prayer, 
the  People  repeating  after  him  every  petition. 

OUR  Father,  who  art  in  heaven.  Hallow- 
ed be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  us  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  :  And  lead  us  not  in- 
to temptation  ;  But  deliver  us  from  evil ; 
For  thine  is  the  Kingdom,  and  the  Power, 
and  the  Glory,  for  ever  and  ever.  Amen. 

H  After  ichich  shall  be  said  as  follow eth  : 

ALMIGHTY  and  .everliving  God,  we 
most  heartily  thank  thee,  for  that  thou  dost 
vouchsafe  to  feed  us,  who  have  duly  receiv- 
ed these  holy  mysteries,  with  the  spiritual 
food  of  the  most  precious  Body  and  Blood 
of  thy  Son  our  Saviour  Jesus  Christ ;  and 
dost  assure  us  tliereby  of  thy  favour  and 
goodness  towards  us  ;  and  that  we  are  v^ery 
members  incorporate  in  the  mystical  body 
of  thy  Son,  which  is  the  blessed  company 
of  all  faithfnl  people  ;  and  are  also  heirs 
through  hope  of  thy  everlasting  kingdom, 
by  the  merits  of  the  most  precious  death  and 
passion  of  thy  dear  Son.  And  we  most 
humbly  beseech  thee,  O  heavenly  Father, 
so  to  assist  us  with  thy  grace,  that  we  may 
continue  in  that  holy  fellowship,  and  do  all 
such  good  works  as  thou  hast  prepared  for 
us  to  walk  in,  through  Jesus  Christ  our 


THE  COMMUNION. 


769 


Lord;  to  whom,  with  thee  and  the  Holy 
Ghost,  be  all  honour  and  glory,  world  with- 
out end.  Amen. 

1[  Then  shall  be  said,  or  sung,  all  standing, 
Gloria  in  Excel.-is,  or  some  proper  Hymn  from 
the  Selection. 

GLORY  be  to  God  on  high,  and  on  earth 
peace,  good  will  towards  men.  We  praise 
t!iee,  we  bless  thee,  we  worship  thee,  we 
glorify  thee,  we  give  thanks  to  thee  for  thy 
great  glory,  O  Lord  God,  heavenly  King, 
God  the  Father  Almighty. 

O  LORD,  the  only  begotten  Son,  Jesus 
Christ ;  O  Lord  God,  Lamb  of  God,  Son  of 
the  Father,  that  takest  away  the  sins  of  the 
world,  have  mercy  upon  us.  Thou  that 
takest  away  the  sins  of  the  world,  have 
mercy  upon  us.  Thou  that  takest  away 
the  sins  of  the  world,  receive  our  prayer. 
Thou  that  sittest  at  the  right  hand  of  God 
the  Father,  have  mercy  upon  us. 


For  thou  only  art  holy  ;  thou  only  art  the 
Lord;  thou  only,  O  Christ,  with  the  Holy 
Ghost,  art  most  high  in  the  glory  of  God  the 
Father.  Amen. 

ir  Then  the  Bishop  shall   let  them  depart  with 
this  blessing: 

THE  peace  of  God,  which  passeth  all 
understanding,  keep  your  hearts  and  minds 
in  the  knowledge  and  love  of  God,  and  of 
his  Son  Jesus  Christ  our  Lord  :  And  the 
blessinsr  of  God  Almighty,  the  Father,  the 
Son,  and  the  Holy  Ghost,  be  amonorst  you, 
and  remain  with  you  always,  Amen. 

T[  If  any  of  the  consecrated  bread  and  wine  re- 
main after  the  Communion,  it  shall  not  be  car- 
ried out  of  the  Church ;  but  the  Bishop  and 
other  communicants  shall,  immediately  after 
the  blessing,  reverently  eat  and  drink  the 
same. 


^  HERE  ENDETH  THE  ORDER  FOR  THE  ADMINISTRATION  OP  THE  HOLY  COMMUNION. 


97 


-f 


O 


(770) 


THE  FORM  OF  CONSECRATION 


OP 

A   CHURCH   OR   CHAPEL;* 

According  to  the  Order  of  the  Protectant  Episcopal  Church  in  the  United  States  of  Ameri- 
ca, as  estabhshed  by  the  Bishops,  the  Clergy,  and  Laity  of  said  Church,  in  General  Con- 
vention, in  the  month  of  September,  A.  D.  1799. 


TI  The  Bishop  is  to  be  received  at  the  entrance  of 
the  Church,  or  Chapel,  by  the  Church-wardens 
and  Vestrymen,  or  some  other  persons  appoint- 
ed for  that  purpose.  The  Bishop  and  the  Cler- 
gy who  are  present,  shall  go  up  the  aisle  of  the 
Church  or  Chapel,  to  the  Communion  table, 
repeating  the  2i:th  Psalm  alternately,  the 
Bishop  one  verse,  and  the  Clergy  another. 

Psalm  XX iv. 

THE  earth  is  the  Lord's,  and  all  tliat 
therein  is  ;  the  compass  of  the  world,  and 
they  that  dwell  therein. 

2  For  he  hath  fonnded  it  upon  the  seas, 
and  prepared  it  upon  the  floods. 

3  Who  shall  ascend  into  the  hill  of  the 
Lord?  or  who  shall  rise  up  in  his  holy 
place  ? 

4  Even  he  that  hath  clean  hands  and  a 
pure  heart;  and  that  hath  not  lift  up  his 
mind  unto  vanity,  nor  sworn  to  deceive  his 
neighbour. 

5  He  shall  receive  the  blessing  from  the 
Lord,  and  righteousness  from  the  God  of 
his  salvation. 

6  Tins  is  the  generation  of  them  that  seek 
him ;  even  of  them  that  seek  thy  face,  O 
Jacob. 

7  Lift  up  your  heads,  O  ye  gates,  and 
b«  ye  lift  up,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in. 

8  Who  is  the  King  of  glory?  It  is  the 
Lord  strong  and  mighty,  even  the  Lord 
miffhty  in  battle. 

9  Lift  up  yonr  heads,  O  ye  gates,  and 
be  ye  lift  np,  ye  everlasting  doors,  and  the 
King  of  glory  shall  come  in. 


10  Who  is  the  King  of  glory  ?  Even  the 
Lord  of  hosts,  he  is  the  King  of  glory. 

IT  The  Bishop  shall  go  within  the  rails,  with 
such  of  the  Clergy  as  can  be  there  accommo- 
dated. The  Bishop,  sitting  in  his  chair,  shall 
have  the  instruments  of  donation  and  endow- 
ment, if  there  be  any,  presented  to  him,  and 
then  standing  up  and  turning  to  the  congre- 
gation, shall  say, 

DEARLY  beloved  in  the  Lord  ;  foras- 
much as  devout  and  holy  men,  as  well  un- 
der the  Law  as  under  the  Gospel,  moved  ei- 
ther by  the  express  command  of  God,  or  by 
the  secret  inspiration  of  the  blessed  Spirit, 
and  actins:  agreeably  to  their  own  reason 
and  sense  of  the  natural  decency  of  things, 
have  erected  houses  for  the  public  worship 
of  God,  and  separated  them  from  all  unhal- 
lowed, worldly,  and  common  uses,  in  order 
to  fill  men's  minds  with  greater  reverence 
for  his  glorious  majesty,  and  afiect  their 
hearts  with  more  devotion  and  humility  in 
his  service ;  which  pious  works  have  been 
approved  of  and  graciously  accepted  by  our 
heavenly  Father  ;  Let  us  not  doubt  but  that 
he  will  also  favourably  approve  our  godly 
purpose  of  setting  apartthis  place  in  solemn 
manner,  for  the  performance  of  the  several 
offices  of  religious  worship,  and  let  us  fcUth- 
fully  and  devoutly  beg  his  blessing  on  this 
our  undertaking. 

1   Then  the  Bishop  kneeling,  shall  say  the  fol- 
lowing Prayer : 

O  ETERNAL  God,  mighty  in  power, 
and  of  majesty  incomprehensible,  whom  the 


*  The  "  Form  of  Consecration  of  a  Church  or  Chapel"  was  adopted  by  the  General  Convention  of  1795.  It  is  sub- 
stantially the  same  with  a  service  composed  by  Bishop  Andrews,  in  the  reign  of  James  the  1st.  It  is  comnioniy  used 
by  the  English  Bishops  in  such  Consecrations ;  but  without  the  authority  of  any  Convocation  or  Act  of  Parliament 

T.  C.  B. 


CONSECRATION  OF  A  CHURCH  OR  CHAPEL. 


771 


heaven  of  heavens  cannot  contain,  much 
less  the  walls  of  temples  made  with  hands  : 
and  who  yet  hast  been  o^raciously  pleased  to 
promise  ihy  especial  presence,  wherever 
two  or  three  of  thy  faithful  servants  shall 
assemble  in  thy  name,  to  offer  up  their  prais- 
es and  supplications  unto  thee  ;  vouchsafe, 
O  Lord,  to  be  present  with  us,  who  are  here 
gathered  together  with  all  humility  and 
readiness  of  heart,  to  consecrate  this  place 
to  the  honour  of  thy  great  name  ;  separa- 
tmg  it  henceforth  from  all  unhallowed,  or- 
dinary, and  common  uses;  and  dedicating  it 
to  thy  service,  for  reading  thy  holy  word, 
for  celebrating  thy  holy  sacraments,  for  of- 
feiino"  to  thy  glorious  majesty  the  sacrifices 
of  prayer  and  thanksgiving,  for  blessing  thy 
people  in  thy  name,  and  for  the  performance 
of  all  other  holy  offices  :  accept,  O  Lord, 
this  service  at  our  hands,  and  bless  it  with 
such  success  as  may  tend  most  to  thy  glory, 
and  the  furtherance  of  our  happiness 
both  temporal  and  spiritual,  through  Jesus 
Christ  our  blessed  Lord  and  Saviour. 
Amen. 

T[  After  this  the  Bishop  shall  stand  up,  and  turn- 
ing his  Jace  towards  the  congregation,  shall 
say 

REGARD,  O  Lord,  the  supplications  of 
thy  servants,  and  grant  that  whosoever 
shall  be  dedicated  to  thee  in  this  house  by 
baptism,  may  be  sanctified  by  the  Holy 
Ghost,  delivered  from  thy  wrath  and  eternal 
death,  and  received  as  a  living  member  of 
Christ's  Church,  and  may  ever  remain  in 
the  number  of  thy  faithful  children.     Amen. 

Grant,  O  Lord,  that  they  who  at  this 
place  shall  in  their  own  persons  renew  the 
promises  and  vows  which  they  made,  or 
which  were  made  for  them  by  their  sure- 
ties at  their  Baptism,  and  thereupon  shall 
be  confirmed  by  the  Bishop,  may  receive 
such  a  measure  of  thy  Holy  Spirit,  that  they 
may  be  enabled  faithfully  to  fulfil  the  same, 
and  grow  in  grace  unto  their  lives'  end. 
Amen. 

Grant,  O  Lord,  that  whosoever  shall  re- 
ceive in  this  place  the  blessed  sacrament  of 
the  Body  and  Blood  of  Christ,  may  come  to 
that  holy  ordinance  with  faith,  charity,  and 
true  repentance  ;  and  being  filled  with  thy 
grace  and  heavenly  benediction,  may,  to 
their  great  and  endless  comfort,  obtain  re- 
mission of  their  sins,  and  all  other  benefits 
of  his  passion.  Amen. 

Grant,  O  Lord,  that  by  thy  holy  word 
which  shall  be  read  and  preached  in  this 


place,  and  by  thy  Holy  Spirit  grafting  it  in- 
wardly in  the  heart,  the  hearers  thereof  may 
both  perceive  and  know  what  things  they 
ought  to  do,  and  may  have  power  and 
strength  to  fulfil  the  same.  Amen. 

Grant,  O  Lord,  that  whosoever  shall  be 
joined  together  in  this  place  in  the  holy  es- 
tate of  matrimony,  may  faithfully  perform 
and  keep  the  vow  and  covenant  between 
them  made,  and  may  remain  in  perfect  love 
together  unto  their  lives'  end.  Atnen. 

Grant,  we  beseech  thee,  blessed  Lord, 
that  whosoever  shall  draw  near  to  thee  in 
this  place,  to  give  thee  thanks  for  the  bene- 
fits which  they  have  received  at  thy  hands, 
to  set  forth  thy  most  worthy  praise,  to  con- 
fess their  sins  unto  thee,  and  to  ask  such 
things  as  are  requisite  and  necessary,  as 
well  for  the  body  as  for  the  soul,  may  do  it 
with  such  steadiness  of  faith,  and  with  such 
seriousness,  affection,  and  devotion  of  mind, 
that  thou  mayest  accept  their  bounden  duty 
and  service,  and  vouchsafe  to  give  what- 
ever in  thy  infinite  wisdom  thou  shalt  see 
to  be  most  expedient  for  them  :  All  which 
we  bes:  for  Jesus  Christ's  sake,  our  most 
blessed  Lord  and  Saviour.  Amen. 
IT  Then,  the  Bishop  sitting  in  his  chair,  the  sen- 
tence of  Consecration  is  to  be  read  by  some 
person  appointed  by  him,  and  then  laid  by  him 
upon  the  Communion  table;  after  which  the 
Bishop  shall  say, 

BLESSED  be  thy  name,  O  Lord,  that  it 
hath  pleased  thee  to  put  it  into  the  hearts 
of  thy  servants,  to  appropriate  and  devote 
this  house  to  thy  honour  and  worship  ;  and 
grant  that  all  who  shall  enjoy  the  benefit  of 
this  pious  work,  may  show  forth  their  thank- 
fulness, by  making  a  right  use  of  it,  to  the 
glory  of  thy  blessed  name,  through  Jesus 
our  Lord.  Amen. 

M  After  this  the  Minister  appointed  is  to  read 
the  service  for  the  day. 

PROPER  PSALMS. 

Psalmlxxxiv.  Psalm  cxxii.  Psalm cxxxii. 

PROPER  LESSONS. 

First.    1   Kings,  chap.  viii.   verse   22  to 

verse  63. 
Second.  Heb.  chap.  x.  verse  19  to  verse  26. 

IT  Morning  Prayer  being  ended,  there  shall  be 
sung  from  the  Book  of  Psalms,  in  Metre, 
Psalm  xxvi.  verses  6,  7,  S,  with  the  Gloria 
Patri. 

T[  The  Bishop  shall  then  proceed  to  the  Commur 


772 


CONSECRATION  OF  A  CHURCH  OR  CHAPEL. 


nion  Service.     The  following  shall  be  the  Col- 
lect, Epistle,  and  Gospel,  for  the  occasion : 

The  Collect. 

O  MOST  glorious  Lord,  we  acknowledge 
that  we  are  not  worthy  to  offer  unto  thee 
any  thing  belonging  unto  us  ;  yet  we  be- 
seech tliee,  in  thy  great  goodness,  graciously 
to  accept  the  dedic:ition  of  tliis  place  to  thy 
service,  and  to  prosper  this  our  undertaking  ; 
receive  the  prayers  and  intercessions  of  all 
those  thy  servants,  who  shall  call  upon  thee 
in  this  house  ;  and  give  them  grace  to  pre- 
pare their  hearts  to  serve  thee  with  rever- 
ence and  godly  fear  ;  affect  them  with  an 
awful  apprehension  of  thy  Divine  Majesty, 
and  a  deep  sense  of  their  own  unworthi- 
ness  ;  tliat  so  approaching  thy  sanctuary 
with  lowliness  and  devotion,  and  coming 
before  thee  with  clean  thoughts  and  pure 
hearts,  with  bodies  undefiled,  and  minds 
sanctified,  they  may  always  perform  a  service 
accept-ihle  to  thee,  through  Jesus  Christ  our 
Lord.  Amen. 

The  Epistle.    2    Cor.    vi.    verse    14    to 
verse  17. 

BE  ye  not  unequally  yoked  together  with 
unbelievers  :  For  what  fellowship  hath  right- 
eousness with  unrighteousness  ?  And  what 
communion  hath  light  with  darkness  ?  And 
what  concord  hath  Christ  with  B 'lial  ?  Or 
what  part  hath  he  that  believeth  with  an  in- 
fidel ?  And  what  agreement  hath  the  temple 
of  God  with  idols  ?  For  ye  are  the  temple 
of  the  living  God  :  as  God  hath  said,  I  will 
dwell  in  them,  and  walk  in  them,  and  I  will 
be  their  God,  and  they  shall  be  my  people. 

The  Gospel.  St.  John  ii.  verse  13. 

AND  the  Jews'  Passover  was  at  hand, 
and  Jesus  went  up  to  Jerusalem,  and  found 
in  the  temple  those  that  sold  oxen,  and  sheep, 


and  doves,  and  the  changers  of  money  sit- 
ting :  and  when  he  had  made  a  scourge  of 
smil!  coids,  he  drove  them  all  out  of  the 
temple,  and  the  sheep,  and  the  oxen,  and 
poured  out  the  changers'  money,  and 
overthrew  the  tables,  and  said  unto  them 
tliat  sold  doves.  Take  these  things  hence  ; 
make  not  my  Father's  house  an  house  of 
merchandise.  And  his  disciples  remember- 
ed that  it  was  written,  The  zeal  of  thine 
house  hath  eaten  me  up. 

T[  Then  shall  be  said  or  sung  the  100th  Psalm. 
II  Here  shall  follow  the  Sermon. 

T[  The  Sermon  being  ended,  the  Bishop  shall 
proceed  in  the  service  for  the  Communion,  if 
it  is  to  be  administered  at  that  time. 

IT  After  the  Communion,  or,  if  it  is  not  adminis- 
tered at  that  time,  after  the  Sermon^  and  im- 
mediately before  the  final  blessing,  the  Bishop 
shall  say  the  following  Prayer  : 

BLESSED  be  thy  name,  O  Lord  God, 
for  that  it  hath  pleased  thee  to  have  thy 
habitation  among  the  sons  of  men,  and  to 
dwell  in  the  midst  of  the  assembly  of  the 
saints  upon  the  earth ;  bless,  we  beseech 
thep,  the  religious  performance  of  this  day, 
and  grant  that  in  this  place  now  set  apart 
to  thy  service,  thy  holy  name  may  be  wor 
shipped  in  truth  and  purity  through  all 
generations,  through  Jesus  Christ  our  Lord. 
Amen. 

THE  peace  of  God,  which  passeth  all 
understanding,  keep  your  hearts  and  minds 
in  the  knowledge  ?,nd  love  of  God,  and  of 
his  Son  Jesus  Christ  our  Lord  ;  and  the 
blessing  of  God  Almighty,  the  Father,  the 
Son,  and  the  Holy  Ghost,  be  amongst  you, 
and  remain  with  you  always.  Afneti. 


(773) 


AN  OFFICE  OF 

INSTITUTION   OF    MINISTERS; 

INTO  PARISHES  OR  CHURCHES ; 

Prescribed  by  the  Protestant  Episcopal  Church  in  the  United  States  of  America ;  establish- 
ed in  General  Convention  of  the  Bishops,  the  Clergy,  and  Laity,  1804;  and  set  forth, 
with  alterations,  in  General  Convention,  1808. 


H  The  Bishop  having  received  due  notice  of  the  election  of  a  Minister  into  a  Parish  or  Churcn,  as 
prescribed  by  the  Canon  '^concerning  the  Election  and  'Institution  of  Ministers,''^  and  being  satis- 
fied that  "  the  person  chosen  is  a  qualified  minister  of  this  Chnrch,^^  may  transmit  thefolloxoing 
Letter  of  Institution,  for  the  proposed  Rector  or  Assistant  Minister,  to  one  of  his  presbyters,  whom 
he  may  appoint  as  the  Institutor. 

T[  la  any  Diocese  the  concluding  paragraph  in  the  Letter  of  Institution  may  be  omitted,  where  it 

interferes  with  the  usages,  laws,  or  charters  of  the  Church  in  the  same. 

To  our  well-beloved  in  Christ,  A.  B.  Presbyter,  Greeting: 

^'a-'ll  m      ^^  ^''^  ^y  ihese  presents  give  and  grant  unto  you,  in  whose  learning,  diligence,  sound 
°  doctrine,  and  prudence,  we  do  fully  confide,  our  license  and  authority,  to  perfom  the  office 

Signat.        of  a  Priest,  in  the  parish  [or  church]  of  J5J.     And  also  hereby  d'o  institute  you  into  said 
parish,  [or  church,]  possessed  of  full  power  to  perform  every  act  of  sacerdotal  function 
among  the  people  of  the  same;  you  continuing  in  communion  with  us,  and  complying  with  the  rubrics 
and  canons  of  the  Church,  and  with  such  lawful  directions  as  you  shall  at  any  time  receive  from  us. 

And  as  a  canonically  instituted  Priest  into  the  Office  of  Rector  [or  Assistant  Minister,  as  the  case 
may  be\  of  pari-h,  [or  church,]  you  are  faithfully  to  feed  that  portion  of  the  flock  of  Christ  which 

is  now  intrusted  to  you  ;  not  as  a  man-pleaser,  but  as  continually  bearing  in  mind  that  you  are  account- 
able to  us  here,  and  to  the  Chief  Bishop  an!  Sovereign  Judge  of  all  hereafter. 

And  as  the  Lord  hath  ordained  that  they  who  serve  at  the  altar  should  live  of  the  things  belongino-  to 
the  altar ;  so  we  authorize  you  to  claim  and  enjoy  all  the  accustomed  temporalities  appertaining  to  your 
cure,  until  some  urgent  reason  or  reasons  occasion  a  wish  in  you,  or  in  the  congregation  committed  to 
your  charge,  to  bring  about  a  separation,  and  dissolution  of  all  sacerdotal  relation,  between  you  and  them: 
of  all  which  you  will  give  us  due  notice:  and  in  case  of  any  difference  between  you  and  your  conf^rega- 
tion,  as  to  a  separation  and  dissolution  of  all  sacerdotal  connejcion  between  you  and  them,  we,  your 
Bishop,  with  the  advice  of  our  presbyters,  are  to  be  the  ultimate  arbiter  and  judge. 

In  witness  whereof,  we  have  hereunto  affixed  our  episcopal  seal  and  signature,  at  this 

day  of  A.  D.  and  in  the  year  of  dur  consecration. 


Ty  In  the  case  of  a  Minister  to  be  instituted  in  a  Diocese  in  which  there  is  no  Bishop,  the  clerical 
members  of  the  Standing  Committee  shall  send  the  following  Letter  of  Institution,  for  the  proposed 
Minister,  to  the  presbyter  whom  they  may  appoint  as  Institutor  : 

To  our  well-beloved  in  Christ,  A.  B.  Presbyter,  Greeting: 

^■^•1  WE  do  by  these  presents  authorize  and  empower  you  to  exercise  the  office  of  a  Priest 

=  *  *  in  the  parish  [or  church]  of  E.  And  by  virtue  of  the  poAver  vested  in  us,  do  institute 
you  into  said  parish  [or  church,]  possessed  of  full  power  to  perform  every  act  of  sacerdotal  function  among 
the  people  of  the  same :  you  complying  with  the  rubrics  and  canons  of  the  Church. 

And  as  a  canonically  instituted  Priest  into  the  office  of  Rector  [or  Assistant  Minister,  as  the  case  may 
be]  of  parish,  [or  church]   you  are  to  feed  that  portion  of  the  flock  of  Christ  which  is  now  in- 

trusted to  you  ;  not  as  a  man-pleaser,  but  as  continually  bearing  in  mind  that  you  are  accountable  to  the 
ecclesiastical  authority  of  the  Church  here,  and  to  the  Chief  Bishop  and  Sovereign  Judge  of  all  hereafter- 

And  as  the  Lord  hath  ordained  that  they  who  serve  at  the  altar  should  live  of  the  tilings  belonging  to 
the  altar;  so  you  have  our  authority  to  claim  and  enjoy  all  the  accustomed  temporalities  appertaining  to 
your  cure,  until  some  urgent  reason  or  reasons  occasion  a  wish  in  you,  or  in  the  congregation  committed 

*  The  "OfBce  of  Institution"  \va3  first  adopted  by  the  General  Convention  of  1804,  and  finally  established  by  tbt' 
Convention  of  1808 ;  the  name  being  changed  from  "Induction"  to  "Institution,"  and  its  use  being  made  to  rest  ri     z,^ 
recommendation,  and  not  on  requisition,  aa  at  first.  T.  C.  B        '-' 


774 


OFFICE  OF  INSTITUTION. 


to  your  charge,  tobriug  about  a  separation,  and  dissolution  of  all  sacerdotal  connexion,  between  you  and 
them:  ofairwhich  you  will  give  u=!  due  notice:  and  in  case  of  any  differeuco  between  you  and  your 
congregation,  as  to  a  separation  and  dissolution  of  all  sacrrdoial  connexion  between  you  and  them,  the 
eccU'siastical  authority  of  the  Church  in  this  diocese  (taking  the  advice  and  aid  of  a  bishop)  shall  he  the 
ultimate  arbiter  and  judge. 

In  witness  whereof,    we  have  hereunto  set  our  hands  and  seals,  tnis  day  of 

in  the  year 

^  The  day  being  appointed  for  the  new  Incumbent's  Institution^  atthe  usual  hour  of  Mornimx  Pray- 
er the  Instilutor,  attendt^'d  by  the  new  Incumbent,  and  one  or  more  presbyters  appointed  by  the 
Bishop  [or,  xchere  there  is  no  Bishop,  by  the  clerical  members  of  the  Standing-  Committee)  for 
that  purpose,  shall  enter  the  Church.  Then,  all  the  clergy  present  standing  icithout  the  rails  of 
the  altar,  except  the  officiating  Priest,  who  shall  go  into  the  desk;  the  Wardens  (or  incase  of 
their  necessary  absence,  two  members  of  the  Vestry)  standins:  on  the  right  and  left  of  the  altar, 
without  the  rails ;  the  senior  Warden  i^orthe  member  of  the  Vestry  supplying  his  place)  holding 
the  keys  of  the  Church  in  his  hand,  in  open  view,  the  officiating  Priest  shall  read  Morning 
Prayer. 


PROPER  PSALMS. 

Psalm  cxxii.  Psalm  cxxxii.  Psalm  cxxxiii 

PROPER  LESSONS. 
First.     Ezek.  chao.    xxxiii.   verse  1   to 

Second.     St. 


chap,    xxxiii. 
\rerse  ]0. 
John  chap.   x.    verse    1 
verse  19. 


to 


^  Morning  Prayer  ended,  the  Priest,  who  acts 
as  the  Institutor,  standing  within  the  rails  of 
the  altar,  shall  say, 

DEARLY  beloved  in  the  Lord,  we  have 
assembled  for  the  purpose  of  institutino:  the 
Rev.  A.  B.  into  this  parish,  [or  church,]  as 
Priest  and  Rector  [or  Assistant  IMinistcrJ  of 
the  same  ;  and  we  are  possessed  of  your  vote 
that  he  has  been  so  elected  ;  as  also  of  the 
prescribed  Letter  of  Institution.  But  if  any 
of  you  can  show  just  cause  why  he  may 
not  be  instituted,  we  proceed  no  further,  be- 
cause we  would  not  that  an  unworthy  per- 
son should  minister  among  you. 

IT  If  any  objsctionbe  offered,  the  Priest  who  acts 
as  the  Institutor  shall  judge  ichether  it  afford 
just  cause  to  suspend  the  service. 

T[  No  objection  being  offeret,  or  the  Priest  who 
acts  as  the  Institutor  choosing  to  go  on  with 
the  service,  he  shall  next  read  the  Letter  of  In- 
stitution. 

][  And  then  shall  the  senior  Warden  (or  the 
member  of  the  Vestry  supplying  his  place) 
present  the  keys  of  the  church  to  the  new  In- 
cumbent, saying, 

IN  the  name  and  behalf  of  par- 

ish, [or  church.]  I  do  receive  and  acknow- 
ledge you,  the  Rev.  A.  B.  as  Priest  and 
Rector  [or  Assistant  Minister]  of  the  same  ; 
and,  in  token  thereof,  give  into  your  hands 
the  keys  of  this  Church. 

^  Tlien  the  new  Incumbent  shall  say. 


I,  A.  B.,  receive  these  keys  of  the  house 
of  God  at  your  hands,  as  the  pledges  of  my 
institution,  and  of  your  parochial  recogni- 
tion, and  promise  to  be  a  faithful  shepherd 
over  you,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost. 

T[  Here  the  Instituting  Minister  shall  begin  the 
Office. 

Minister.  The  Lord  be  with  you. 
Answer.  And  with  thy  spirit. 

Let  us  pray. 

DIRECT  us,  O  Lord,  in  all  our  doings, 
with  thy  most  gracious  favour,  and  further 
us  with  thy  continual  help,  that  in  all  our 
works  begun,  continued,  and  ended  in  thee, 
we  may  glorify  thy  holy  name,  and  finally 
by  thy  mercy  obtain  everlastinfj  life  throuirh 
Jesus  Christ  our  Lord  :  who  hath  taught  us 
to  pray  ui]to  thee,  O  Almighty  Father,  in 
his  prevailing  name  and  words, 

OUR  Father,  who  aft  in  heaven,  Hallow 
ed  be  thy  Name  ;  Thy  kingdom  come  ;  Thy 
will  be  done  on  earth,  as  it  is  in  heaven  ; 
Give  ns  this  day  our  daily  bread  ;  And  for- 
give us  our  trespasses,  as  we  forgive  those 
who  trespass  against  us  ;  And  lead  us  not  in- 
to temptation  ;  But  deliver  us  from  evil ; 
For  thine  is  tiie  Kingdom,  and  the  Power, 
and  the  Glory,  for  ever  and  ever.  Amen. 

^  Then  shall  the  Priest  who  acts  as  the  Institu- 
tor receive  the  Incumbent  within  the  rails  oj 
the  altar,  and  present  him  the  Bible,  Book  oJ 
Common  Prayer,  and  Books  of  Canons  of  the 
General  and  State  Convention,  saying  as  fol- 
lows : 

RECEIVE  these  books ;  and  let  them  be 
the  rule  of  thy  conduct  in  dispensing  the 
divine  word,  in  leading  the  devotions  of  the 
people,  and  in  exercising  the  discipline  of 
the  Church ;  and  be  thou  in  all  things  a 
pattern  to  the  flock  committed  to  thy  care.     ^ 


OFFICE  OF  INSTITUTION. 


776 


H  Then  shall  he  said  or  sung  the  following  An- 
them : 

Laudate  nonien, 
O  PRAISE  the  Lord  :   laud  ye  the  name 
of  the  Lord  ;  praise  it,  O  ye  servants  of  the 
Lord.  Psalm  cxxxv.  verse  1. 

2  Ye  that  stand  in  the  house  of  the  Lord  ; 
in  the  courts  of  the  house  of  our  God.  'Verse2. 

3  O  praise  the  Lord  ;  for  the  Lord  is  gra- 
cious :  O  sing  praises  unto  his  name  ;  for  it 
is  lovely.    Verse  3. 

4  The  Lord  is  gracious  and  merciful  ; 
long-stifiering  and  of  great  goodness.  Psalm 
cxiv.  verse  8. 

5  The  Lord  is  loving  unto  every  man, 
and  his  mercy  is  all  over  his  works. 
Verse  9. 

6  All  thy  works  praise  thee.  O  Lord  ; 
and  thy  saints  give  thanks  unto  thee. 
Verse  10. 

7  The  Lord  doth  build  up  Jerusalem, 
and  gather  together  the  outcasts  of  Israel. 
Psalm  cxlvii.  verse  2. 

8  He  healeth  tiiose  that  are  broken  in 
heart,  and  giveth  medicine  to  heal  their 
sickness.    Verse  3. 

9  The  Lord's  delight  is  in  them  that  fear 
him,  and  put  their  trust  in  his  mercy. 
Verse  11. 

10  Praise  the  Lord,  O  Jerusalem  ;  praise 
thy'God,  O  Zion.    Verse  12. 

11  For  he  hath  made  fast  the  bars  of  thy 
gates,  and  hath  blessed  thy  children  with- 
in tliee.    Verse  13. 

12  He  maketh  peace  in  thy  borders, 
and  fjlleth  thee  with  the  flour  of  wheat. 
Ve7'se  14. 

13  He  is  our  God,  even  the  God  of 
v;hom  cometh  salvation  :  God  is  the  Lord 
by  whom  we  escape  death.  Psalm  Ixviii. 
verse  20. 

14  O  God,  wonderful  art  thou  in  thy  holy 
places  ;  even  the  God  of  Israel,  he  will  ^ive 

■  strength  and  power  unto  his  people.  Bless- 
ed be  God.    Verse  35. 

Glory  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now,  and 
ever  shall  be,  world  without  end. 

Minister.  The  Law  was  given  by 
Moses  ; 

People.  But  grace  and  truth  came  by  Je- 
sus Christ : 

Min.  4*  Peo.  Who  is  God  over  all,  bless- 
ed for  evermore.  Amen. 

Let  us  pray. 

MOST  gracious  God,  the  giver  of  all 


good  and  perfect  gifts,  who,  of  thy  wise  pro- 
vidence, hast  appointed  divers  Orders  in  thy 
Church  ;  give  thy  grace,  we  beseech  thee, 
to  thy  servant,  to  whom  the  charge  of  this 
congregation  is  now  committed  ;  and  so  re- 
plenish him  with  the  truth  of  thy  doctrine, 
and  endue  hiin  with  innocency  of  life,  that 
he  may  f\\ithfully  serve  before  thee,  to  the 
glory  of  thy  great  name,  and  the  benefit 
of  thy  holy  Church,  through.  Jesus  Christ, 
our  only  Mediator  and  Redeemer.  Amen. 

O  HOLY  Jesus,  who  hast  purchased  to 
thyself  an  universal  Church,  and  hast  pro- 
mised to  be  with  the  ministers  of  apostolic 
succession  to  the  end  of  the  world,  be  gra- 
ciously plea<;ed  to  bless  the  ministry  and  ser- 
vice of  him,  who  is  now  appointed  to  offer  the 
sacrifices  of  prayer  and  praise  to  thee  in  this 
house,  which  is  called  by  thy  name.  May 
the  words  of  his  mouth,  and  the  meditation 
of  his  heart,  be  always  acceptable  in  thy 
sight,  O  Lord,  our  strength  and  our  Redeem- 
er. Amen. 

O  GOD,  Holy  Ghost,  sanctifier  of  the 
faithful,  visit,  we  pr.ay  thee,  this  congrega- 
tion with  thy  love  and  favour  ;  enlighten 
their  minds  more  and  more  with  the  light  of 
the  everlasting:  Gospel ;  graft  in  their  hearts 
a  love  of  the  truth  ;  increase  in  them  true 
religion  ;  nourish  them  with  all  goodness; 
and  of  thy  great  mercy  keep  them  in  the 
same,  O  blessed  Spirit,  whom  with  the  Fa- 
ther and  the  Son  ton-ether,  we  worship  and 
glorify  as  one  God,  world  without  end. 
Ame7i. 

Benediction. 

THE  God  of  peace,  who  brought  again 
from  the  dead  our  Lord  Jesus  Christ,  the 
irreat  Shepherd  of  the  sheep  through  the 
blood  of  the  everlasting  covenant,  make  you 
perfect  iu  every  good  work  to  do  his  will, 
working  iu  you  that  which  is  well  pleasing 
in  his  sight,  through  Jesus  Christ ;  to  whom 
be  glory  for  ever  and  ever.  Amen. 

If  Then  shall  the  instituted  Minister  kneel  at  the 
Altar,  to  present  his  supplication  for  himself, 
in  this  form: 

O  LORD,  my  God  !  I  am  not  worthy  that 
thou  shouldest  come  under  my  roof;  yet 
thou  hast  honoured  thy  servant  with  appoint- 
ing him  to  stand  in  thy  house,  and  to  serve 
at  thy  holy  altar.  To  thee  and  to  thy  ser- 
vice I  devote  myself,  soul,  body,  and 
spirit, — with  all  their  powers  and  faculties. 
Fill  my  memory  with  the  words  of  thy  law ; 
enlighten  my  understanding  with  the  illu- 


776 


OFFICE  OF  INSTITUTION. 


mination  of  the  Holy  Ghost ;  and  may  all 
the  wishes  and  desires  of  my  will  centre  in 
what  thou  hast  commanded.  And,  to  make 
me  instrumental  in  promoting  the  salva- 
tion of  the  people  now  committed  to  my 
charge,  grant  that  I  may  faithfully  adminis- 
ter thy  holy  sacraments,  and  by  my  life  and 
doctrine  set  forth  thy  true  and  lively  word. 
Be  ever  with  me  in  the  performance  of  all 
the  duties  of  my  ministry  ;  in  prayer,  to 
quicken  my  devotion  ;  in  praises,  to  height- 
en my  love  and  gratitude  ;  and  in  preaching, 
to  give  a  readiness  of  thought  and  expres- 
sion suitable  to  the  clearness  and  excellency 
of  thy  holy  word.  Grant  this  for  the  sake 
of  Jesus  Christ  thy  Son,  our  Saviour. 
II  The  instituted  Minister^  standing  up,  shall 
say, 

The  Lord  be  with  you. 
Ansicer.  And  with  thy  spirit. 

Let  us  fray. 

O  ALMIGHTY  God,  who  hast  built  thy 
Church  upon  the  foundation  of  the  Apos- 
tles and  Prophets,  Jesus  Christ  himself  be- 
ing the  chief  corner  stone  ;  grant  that,  by 
the  operation  of  the  Holy  Ghost,  all  Chris- 
tians may  be  so  joined  together  in  unity  of 
spirit,  and  in  the  bond  of  peace,  that  they 
may  be  an  holy  temple  acceptable  unto  thee. 
And  especially,  to  this  congregation  present, 
give  the  abundance  of  thy  grace  ;  that  with 


one  heart  they  may  desire  the  prosperity  oi 
thy  holy  apostolic  Church,  and  with  one 
mouth  may  profess  the  faith  once  delivered 
to  the  saints.  Defend  them  from  the  sins  of 
heresy  and  schism  ;  let  not  the  foot  of  pride 
come  nigh  to  hurt  them,  nor  the  hand  of  the 
ungodly  to  cast  them  down.  And  grant  that 
the  course  of  this  world  'may  be  so  peace- 
ably ordered  by  thy  governance,  that  thy 
Churchmay  joyfully  serve  thee  in  all  godly 
quietness  ;  that  so  they  may  walk  in  the  ways 
of  truth  and  peace,  and  at  last  be  numbered 
with  thy  saints  in  glory  everlasting,  through 
thy  merits,  O  blessed  Jesus,  thou  gracious 
Bishop  and  Shepherd  of  our  souls,  who  art 
with  the  Father  and  the  Holy  Ghost,  one 
God,  world  without  end.  Amen. 

1[  Then  shall  follow  the  Sermon:  and  after  that 
the  instituted  Minister  shall  proceed  to  the 
Communion  Service,  and  to  administer  the 
holy  Eucharist  to  his  congregation  ;  and  after 
the  Benediction,  (which  he  shall  always  pro- 
nounce,) the  Wardens,  Vestry,  and  others,  shall 
salute  and  welcome  him,  bidding  him  God 
speed. 

IT  When  the  Bishop  of  the  Diocese  is  present  at 
the  institution  of  a  Minister,  he  shall  make  to 
him  the  address  prescribed  in  this  Office  in 
the  form  of  a  letter;  and  may  perform  such 
other  duties  herein  assigned  the  Instilling 
Minister  as  he  may  choose. 


A  PRAYER  TO  BE  USED  AT  THE  MEETINGS  OF  CONVErVTION. 


ALMIGHTY  and  everlasting  God,  who, 
by  thy  Holy  Spirit  didst  preside  in  the  Coun- 
cils of  the  blessed  Apostles,  and  hast  promised, 
through  thy  Son  Jesus  Christ,  to  be  with  thy 
Church  to  the  end  of  the  world;  we  beseech 
thee  to  be  present  with  the  Council  of  thy 
Church  here  assembled  in  thy  name  and  pre- 
sence. Save  them  from  all  error,  ignorance, 
pride,  and  prejudice  ;  and  of  thy  great  mercy 
vouchsafe,  we  beseech  thee,  so  to  direct,  sanc- 


tify,  and  govern  us  in  our  present  work,  by 
the  mighty  power  of  the  Holy  Ghost,  that  the 
comfortable  Gospel  of  Christ  may  be  truly 
preached,  truly  received,  and  truly  followed, 
in  all  places,  to  the  breaking  down  the  king- 
dom of  sin,  Satan,  and  death  ;  till  at  length 
the  whole  of  thy  dispersed  sheep,  being  ga- 
thered into  one  fold,  shall  become  partakers 
of  everlasting  life,  through  the  merits  and 
death  of  Jesus  Christ  our  Saviour.  Atnen 


Note  to  the  Service  for  the  Institution  of  Ministers. — In  the  above  service  there  occurs  several  times  the 
following  phrase — "  Rector  or  Assistant  Minister."  In  each  case  it  should  read — "  Rector,  Associated 
Rector,  or  Assistant  Minister." 


m 


FAMILY  PRAYERS 


FOR 


EVERY    DAY    IN    THE    WEEK 


I?t  connexion  with  each  of  the  following  Family  Prayers,  either  at  the  commencemejii 
or  at  the  end,  the  Lord's  Prayer  may  be  used.  Also,  on  Occasions  of  unusual  public 
interest ;  or,  if  the  family  is  visited  with  affliction,  or  is  incited  to  special  acts  of 
2nous  gratitude — whether  on  account  of  any  one  of  their  own  tiumber,  or  of  their 
absent  friends — may  be  used,  near  the  close  of  either  of  the  following  Prayers,  from 
the  Occasional  Prayers  and  Thanksgivings  in  the  body  of  the  Work,  such  apjno- 
priate  Collects  as  are  there  found. 


THE    LORD'S    PRAYER. 


Our  Father,  who  art  in  heaven,  Hallowed  be  thy  name  :  Thy  kingdom  come  :  Thy 
will  \p  done  on  earth,  as  it  is  in  heaven  :  Give  us  this  day  our  daily  bread  :  And  foro-ive 
us  our  trespasses,  as  we  forgive  those  who  trespass  against  us :  And  lead  us  not  into 
temptation,  but  deliver  us  from  evil :  For  thine  is  the  kingdom,  and  the  power,  and  the 
glory,  for  ever  and  ever.     Amen. 


SUNDAY    MORNING. 

Almighty  God,  Creator  of  all  things.  Judge  of  all  men,  who  art  also  the  merciful 
Father  of  all  thy  creatures  ;  we  adore  thee  for  thy  great  goodness  in  providing  for  our 
temporal  necessities,  and  more  especially  we  bless  thee  for  the  rich  provision  which  thou 
hast  made  for  the  welfare  of  our  immortal  souls. 

O,  thou  who  hast  commanded  us  not  to  forsake  the  assembling  of  ourselves  together 
on  thy  holy  day,  grant  that  we  may  this  day  imitate  the  heavenly  host,  in  fervently 
worshipping  thee,  O  God,  our  heavenly  Father ;  and  thee,  O  Christ,  our  advocate,  our 
righteousness,  our  redeemer ;  and  thee,  0  Holy  Spirit,  the  comforter  and  sanctifier  of  the 
Church.  Dispose  us  duly  to  reverence  thy  holy  Sanctuary.  Inspire  us  with  just  con- 
ceptions of  the  divine  Being,  and  of  the  nature  of  those  holy  exercises  in  which  we  are 
called  upon  to  engage.  Let  thy  quickening  Spirit  render  us  serious,  devout,  and  attentive 
in  every  part  of  thy  sacred  service. 

While  we  confess  our  sins,  open  thou  our  understandings,  we  pray  thee,  that  we  may 
realize  the  sanctity  of  thy  character,  the  holiness  of  thy  law.  and  the  extent  and  aggra- 
vations of  our  guilt.  Call  back  to  our  remembrance  our  secret  faults,  and  direct  our 
98 


778  SUNDAY   EVENING. 

attention  to  those  sins  which  most  easily  beset  us,  that  we  may  feel  a  godly  sorrow  for  our 
transgressions,  and  pour  forth  our  hearts  to  thee  in  a  sincere  repentance. 

Accompany,  we  beseech  thee,  the  reading  and  preaching  of  thy  most  holy  word  with 
the  power  of  thy  own  Spirit.  May  we  listen  to  it  with  reverence,  and  may  we  be  incited 
to  practise  all  our  duties  with  fidelity.  May  we  be  so  awed  by  the  terrors  of  the  Lord 
that  we  may  lay  to  heart  the  things  which  we  hear,  and  so  affected  with  a  sense  of  thy 
mercies,  and  the  fullness  of  thy  promises,  that  we  may  be  encouraged  to  lay  hold  on  the 
hope  set  before  us  in  the  Gospel,  and  to  give  all  diligence  to  make  our  calling  and  election 
sure. 

Enable  us  to  join  in  the  Prayers  of  thy  people,  with  devout  and  contrite  hearts.  When 
we  offer  our  intercessions  for  our  fellow-men,  may  we  be  deeply  affected  with  a  sense  of 
their  wants,  as  well  as  mindful  of  the  abundance  of  thy  mercies,  and  may  we  be  fervent  in 
our  desires  and  prayers  for  their  relief  And  when  we  ask  for  mercy  and  forgiveness  for 
ourselves,  for  renovation  of  heart,  and  for  holiness  of  life,  may  we  do  it  with  an  ear- 
nestness and  sincerity  suited  to  the  greatness  of  our  necessities,  and  the  value  of  thy 
favours. 

"W^heu  we  offer  our  praises  and  thanksgivings  unto  thee,  may  we  do  it  with  such 
affection  and  devotion  of  heart  that  t"hou  mayest  accept  our  bounden  duty  and  service. 
0,  make  all  thy  goodness  to  pass  before  us ;  and  excite  in  us  such  a  lively  remembrance 
of  the  multitude  of  thy  mercies  towards  us,  that  our  souls  may  be  filled  with  gratitude 
and  love,  and  that  we  may  praise  thy  holy  name  with  joyful  lips. 

Uphold  us  with  thy  free  Spirit,  we  beseech  thee,  through  every  portion  of  the  services 
of  the  sanctuary,  that  we  may  be  satisfied  with  the  pleasures  of  thy  house,  and  that  we 
may  offer  thee  a  pure  offering  in  righteousness.  Quicken  in  us  good  desires.  Inspipie  us 
with  holy  rasolutions.  May  our  faith  be  increased  by  our  devotions,  and  may  we  obtain 
lisfht  to  oruide,  and  strength  to  assist  us,  in  all  the  duties  of  life. 

I-et  thy  blessing  everywhere  accompany  the  preaching  of  thy  holy  Gospel.  Pour  down 
the  abundance  of  thy  grace  on  the  Ministers  of  Christ,  and  on  the  people  of  their  charge. 
May  careless  sinners  be  awakened  to  a  sense  of  their  danger.  May  unbelievers  be  con- 
vinced. May  the  young  be  guided  in  the  right  way ;  and  may  weak  and  afilicted  souls 
be  comforted.  May  the  borders  of  thine  universal  Church  be  enlarged,  and  may  its 
members  be  built  up  in  faith,  and  hope,  and  love. 

Hear  us.  we  beseech  thee,  O  Lord,  in  these  our  intercessions  and  prayers,  for  the  sake 
of  Jesus  Christ,  our  only  Mediator  and  Redeemer.     Arnen. 

The  graca  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  be  with  us  all  evermore.     Amen. 


SUNDAY    EVENING. 

Almighty  and  Everlasting  God,  we  bless  thee  for  thy  great  goodness  in  creating, 
and  preserving,  and  redeeming  us ;  and  for  all  the  various  mercies  which  thou  hast 
dispensed  to  us,  from  the  beginning  of  our  lives  to  the  present  moment.  We  adore  thee 
as  the  Author  of  all  things  ;  but  especially  as  our  Father  and  our  friend,  the  God  of  our 
aves,  the  source  of  our  hopes,  and  the  giver  of  every  spiritual,  as  well  as  every  temporal 
good. 


SUNDAY   E;VENING  779 

We  desire  to  praise  thee,  on  this  thy  holy  day,  for  the  gift  of  Jesus  Christ  thy  Son ;  by 
whom  we  obtain  pardon  of  our  sins,  and  all  things  necessary  for  our  salvation.  We 
thank  thee  that  he  has  descended  into  our  world ;  that  he  has  set  us  a  perfect  example  by 
his  noly  life  ;  that  he  has  made  atonement  for  our  sins  by  his  painful  death  ;  and  that,  by 
his  resurrection  from  the  dead,  he  has  given  assurance  that  he  is  able  to  raise  our  bodies 
from  tlie  dust,  and  to  exalt  us,  both  body  and  soul,  to  his  own  right  hand  in  the  kingdom 
of  Heaven. 

We  pray  thee,  O  Lord,  to  impress  deeply  on  our  minds  these  solenm  truths,  that  we  may 
not  forget  them  amidst  tlie  cares  and  occupations  of  the  world  ;  but  may  be  daily  reminded 
of  our  Christian  privileges,  as  well  as  of  the  duties  to  which  we  are  called.  Convince  us 
of  the  vanity  of  the  world,  of  the  shortness  of  life,  and  of  the  unspeakable  importance  of 
eternity.  Save  us  from  indifference,  and  thoughtlessness,  and  levity,  as  well  as  from  more 
grievous  transgressions  and  sins.  Purify  our  hearts  by  thy  Holy  Spirit,  and  teach  us 
habitually  to  remember  that  thou  seest  our  most  secret  thoughts,  and  requirest  truth  in 
the  inward  parts. 

O  Lord,  we  beseech  thee  to  stir  up  within  us  devout  affections,  whenever  we  call  upon 
thy  holy  name.  Pardon  whatever  has  been  displeasing  to  thee  in  our  services  this  day. 
Overlook  what  has  been  wanting  in  us,  and  forgive  what  has  been  amiss,  though  we 
should  be  too  blind  ourselves  to  perceive  it.  If  there  be  defilement  in  our  most  holy 
things,  wash  it  away,  we  pray  thee,  in  the  fountain  opened  for  sin  and  for  uncleanness. 
Accept  our  imperfect  devotions,  through  the  mediation  of  our  divine  High  Priest,  and  may 
our  unworthy  services  come  up  before  thee,  hallowed  with  the  acceptable  incense  of  his 
merits. 

We  pray  thee,  for  Christ's  sake,  to  fulfil  all  the  requests  we  have  presented  before  thee 
this  day,  as  may  be  most  expedient  for  us.  O,  give  us  grace  and  strength  to  live  more 
conformably  to  thy  will,  in  all  righteousness  and  holiness.  Let  the  benefit  of  every  act 
of  worship  be  manifested  in  our  hearts  and  lives.  May  the  influence  of  the  good  impres- 
sions made  upon  us  in  thy  sanctuary,  become  apparent  in  our  sincere  love  to  God  and 
man  ;  in  our  abhorrence  of  all  that  is  evil,  and  in  our  cleaving  to  all  that  is  good.  May 
every  holy  temper  which  we  have  this  day  sought,  shine  forth  in  all  our  conversation,  and 
may  our  lives  be  a  transcript  of  the  graces  we  ask  in  our  prayers. 

We  beseech  thee,  O  Lord,  to  let  thy  blessing  rest  upon  all  the  worshipping  assemblies, 
which  have  this  day  sought  thee  in  thy  holy  sanctuaries.  May  the  words  which  they 
have  heard,  be  so  inwardly  grafted  in  their  hearts,  that  they  may  bring  forth  in  them  the 
fruit  of  good  living,  to  thy  glory. 

We  desire  now  particularly  to  commend  to  thy  favour  all  who  are  connected  with  us 
by  the  ties  of  kindred  or  affection.  May  none  of  them  lightly  esteem  the  duties  of  this 
holy  day,  nor  any  of  thy  requirements,  but  may  they  all  worship  and  serve  thee  in  spirit 
and  in  truth. 

We  beg  thy  mercy  upon  all  those  nations  which  are  yet  sitting  in  darkness  and  the 
shadow  of  death.  Bestow  thy  especial  blessings  on  all  those  who  are  labouring  to  extend 
to  them  the  knowledge  of  a  crucified  Redeemer.  Open  the  hearts  of  the  heathen  to 
receive  thy  Gospel  in  the  love  of  it.  Let  every  wilderness  at  length  blossom  as  the  rose. 
Let  lignt  spring  up  to  them  who  have  long  sat  in  darkness.  And  hasten  the  time  when 
the  imowledge  of  the  Lord  shall  cover  the  earth,  as  the  waters  cover  the  sea. 


780  MONDAY   MORNING. 

Into  thy  hands,  O  Lord,  we  now  commit  ourselves ;  beseeching  thee  to  hear  these  our 
imperfect  prayers  and  intercessions,  for  the  sake  of  Jesus  Christ,  our  only  Mediator  and 
Redeemer.     Am.en. 

The  grace  of  our  Lord  Jesus  Christ,  (fee. 


MONDAY    MORNING. 

Almighty  and  Everltving  God,  by  whose  gracious  providence  all  our  affairs  are 
daily  ordered  and  directed  ;  incline  thine  ear  to  us,  thy  dependant  creatures,  to  whom  thou 
hast  vouchsafed  the  light  of  another  day.  Help  us  to  present  our  petitions  with  faith  in 
thy  promises,  and  resignation  to  thy  holy  will.  Pardon  our  ignorance  in  asking,  and  give 
us  such  knowledge  of  thy  will,  and  of  our  own  wants,  that  we  may  obtain  those  things 
that  are  needful  for  us,  to  the  glory  of  thy  name,  through  Jesus  Christ  our  Lord.     Amen. 

Almighty  Father,  who  of  thy  tender  mercy  in  Christ  Jesus,  dost  grant  forgiveness 
of  sins  to  all  those  who  with  hearty  repentance  and  true  faith  turn  unto  thee,  we  beseech 
thee  favourably  to  regard  us,  thy  servants,  who  now  present  ourselves  before  thee  confess 
ing  our  sins,  and  deeply  lamenting  our  transgressions.  O  be  merciful  unto  us,  we  beseech 
thee.  For  thy  Son  Jesus  Christ's  sake,  pardon  our  offences  ;  and  so  assist  us  by  thy  grace 
that  we  may  never  again  wickedly  sin  against  thee.  Purify  our  affections,  and  subdue  in 
us  every  unholy  principle,  and  every  evil  temper.  May  we  so  see  our  manifold  errors  as 
diligently  to  amend  them  ;  and  so  feel  our  frailty  as  ever  to  lean  on  thy  promised  help. — 
Imbue  our  minds  with  those  treasures  of  saving  wisdom  and  spiritual  consolation,  which 
are  contained  in  holy  scripture.  Give  us  a  right  understanding  of  thy  Word,  and  so 
impress  its  truths  on  our  hearts  and  consciences,  that  we  may  be  fully  armed  for  every 
spiritual  conflict,  and  thoroughly  furnished  unto  all  good  works.  We  now  commend 
ourselves  to  thy  gracious  keeping  this  day,  and  for  the  remainder  of  our  lives — beseeching 
thee  that  all  our  thoughts,  and  words,  and  actions,  may  be  blameless  in  thy  sight.  Re- 
plenish our  hearts  with  good  desires  and  holy  resolutions,  and  grant  that,  by  the  assistance 
of  thy  Holy  Spirit,  we  may  bring  the  same  to  good  effect,  through  Jesus  Christ  our  Lord. 
Amen. 

O  GoD,  the  fountain  of  all  mercies,  and  Father  of  all  mankind ;  regard  with  an  eye  of 
favour,  we  beseech  thee,  all  sorts  and  conditions  of  men  ;  and,  from  the  abundance  of  thy 
goodness,  mete  out  to  them  thy  mercies,  according  to  their  several  necessities.  Guide  and 
bless  thy  Universal  Church.  Increase  its  purity,  and  extend  its  influence,  till  the  saving 
truths  of  thy  Gospel  shall  be  proclaimed  in  every  land,  and  the  world  shall  be  filled  with 
the  glory  of  thy  name.  Bless,  we  beseech  thee,  the  portion  of  thy  holy  Church  to  which 
we  belong.  Send  down  upon  its  Bishops  and  Pastors,  and  upon  the  Congregations  com- 
mitted to  their  charge,  the  healthful  spirit  of  thy  grace  ;  and  that  they  may  truly  please 
thee,  pour  upon  them  the  continued  dew  of  thy  blessing.  Bless  the  President  of  these 
United  States,  and  all  others  in  authority ;  and  so  replenish  them  with  the  grace  of  thy 
Holy  Spirit,  that  they  may  always  incline  to  thy  will,  and  walk  in  thy  ways.  Bless,  we 
pray  thee,  all  institutions  of  Christian  education  throughout  our  land,  and  make  them  the 
me,ins  of  furthering  the  cause  of  sound  learning,  and  true  religion ;  to  the  setting  forth 
of  thy  glory,  and  the  salvation  of  our  fellow-men. 


MONDAY  EVENING.  781 

We  now  commit  ourselves,  and  all  our  concerns,  to  the  protection  and  keeping  of  thy 
good  providence,  for  the  residue  of  this  day.  Give  us  health  and  strength  for  the  dis- 
charge of  our  several  duties.  Keep  us  constantly  mindful  of  the  value  of  life,  and  so 
sensible  of  its  brevity,  that  we  may  improve  each  passing  moment  in  doing  thy  will,  and 
m  preparation  for  the  life  to  come. 

Hear  us,  we  beseech  thee,  most  merciful  Father,  in  thfese  our  supplications,  for  the  sake 
of  Jesus  Christ,  our  Lord.     Ameii. 


JhJL 


^■Cf^^^^'M^-  <^^-XK^ 


MONDAY    EVENING. 


Almighty  God  and  Heavenly  Father,  who  art  more  ready  to  hear  than  we  are  to  pray, 
and  art  ready  to  give  more  than  we  either  desire  or  deserve,  grant  that  we  may 'seek  such 
things  only  as  are  for  the  glory  of  thy  holy  name.  Whenever  we  approach  thy  mercy- 
seat,  deliver  us  from  unsanctified  affections,  and  wandering  minds,  and  inspire  us  with 
filial  confidence,  fervent  devotion,  and  holy  love.  Let  the  truths  of  thy  holy  Word  en- 
lighten our  understandings,  and  sanctify  our  hearts.  And  so  strengthen  us  by  thy  grace, 
that  relying  on  thy  promises,  and  obeying  thy  commandments,  we  may  finally  attain 
eternal  life  through  Jesus  Christ  our  Lord.     Amen. 

Most  gracious  God,  and  merciful  Father,  we  beseech  thee  to  have  compassion 
on  us,  who  nov/  present  ourselves  before  thee,  confessing  our  sins.  We  have  this  day 
broken  thy  holy  laws,  and  been  unmindful  of  our  duties.  We  have  followed,  too  much, 
the  devices  and  desires  of  our  own  hearts.  O  Lord,  enter  not  into  judgment  witji  us  for 
our  sins.  Deal  not  with  us  according  to  our  iniquities,  but  according  to  the  abundance 
of  thy  mercy.  Renew  in  us  a  fervent  love  to  thee.  Make  our  hearts  the  habitation  of 
thy  Spirit,  and  adorn  us  with  all  heavenly  graces.  Bless  us  as  a  family,  and  unite  all  our 
hearts  in  the  love,  and  fear,  and  praise  of  thy  holy  name.  As  we  now  rest  from  the  busi- 
ness of  the  day,  cause  us  to  rest  from  all  worldly  thoughts  and  anxious  cares ;  and  relying 
on  thy  gracious  promises,  to  commit  our  souls,  and  all  our  concerns,  to  thy  fatherly  keep- 
ing. We  ask  all  these  blessings  in  the  name  of  thy  Son,  our  Saviour  Jesus  Christ. 
Amen. 

Almighty  and  Everliving  God,  by  whose  goodness  we  are  preserved  and  defended, 
day  by  day,  regard  us,  we  beseech  thee,  with  thy  favour,  and  grant  us  every  needful 
blessing.  Set  us  free  from  the  bondage  of  all  inordinate  affections,  and  all  unholy  passions. 
Sanctify  all  the  dispensations  of  thy  providence  to  our  growth  in  grace,  and  in  the  know- 
ledge of  our  Lord  Jesus  Christ.  May  thy  peace,  ruling  in  our  hearts,  subdue  in  us  all 
shiful  affectio»s,  and  may  thy  grace  bring  forth  in  us  the  fruits  of  righteousness,  to  the 
glory  of  thy  name.  Make  us  ever  mindful  of  the  uncertain  measure  of  our  days  ;  that 
pressing  toward  the  mark,  for  the  prize  of  our  high  calling,  we  may  ever  be  found  ready, 
and  looking  for  the, coming  of  our  Saviour  Jesus  Christ ;  that  when,  at  last,  he  shall  come 
to  judge  the  world,  we  may  be  found  in  the  number  of  thy  faithful  children,  and  inherit 
thy  glorious  kingdom,  through  the  merits  and  mediation  of  the  same,  thy  son  Jesus  Christ 
our  Lord.     Amen. 

O  merciful  Father,  Lord  op  Heaven  and  Earth,  receive,  we  beseech  thee, 
our  humble  and  hearty  thanks  for  our  preservation,  and  for  all  the  mercies  of  another 


782  TUESDAY  MORNING. 

day.  We  bless  thea  for  everjr  gift  which  thou  hast  bestowed  upon  us,  for  every  deUrer- 
ance  thou  hast  granted  us  from  danger  and  temptation,  for  the  measure  of  health  that  we 
enjoy,  for  food  and  raiment,  and  every  other  temporal  good.  But  especially  we  would 
praise  and  bless  thee  for  our  spiritual  benefits  ;  for  the  revelation  of  thy  will,  for  the  gift 
of  the  Holy  Ghost,  and  for  the  redemption  of  the  world  through  thy  Son  Jesus  Christ ; 
beseeching  thee,  that  a  sense  of  these  thy  mercies  may,  through  thy  grace,  so  affect  our 
hearts,  as  to  bring  forth  in  us  the  fruits  of  righteousness  in  every  action  of  our  lives,  to 
thy  honour  and  glory,  through  Jesus  Christ  our  Lord.  A?7ie?i. 
The  grace  of  our  Lord  Jesus  Christ,  &c. 


TUESDAY    MORNING. 

O  Almighty  God,  and  Hkavenly  Father,  of  whose  only  gift  it  cometh  that  we 
can  render  unto  thee  acceptable  service,  sanctify  our  hearts,  at  this  time,  that  we  may 
worthily  magnify  thy  holy  name.  Let  thy  merciful  ears  be  open  to  our  petitions,  which 
we  now  present  at  thy  throne  of  grace.  As  by  reason  of  our  own  darkness  and  frailty, 
we  need  thy  hand  to  uphold  us,  lest  we  fall,  and  thy  wisdom  to  direct  us,  lest  we  go  astray, 
be  graciously  pleased  to  grant  us,  this  morning,  more  than  we  know  how  to  ask,  or  are 
worthy  to  receive.  Sow  in  our  hearts  the  incorruptible  seed  of  thy  word,  that  being 
regenerated  to  a  lively  hope,  we  mpy  abound  in  faith  and  charity,  and  do  all  such  good 
works  as  thou  hast  prepared  for  us  to  walk  in,  through  Jesus  Christ  our  Lord.     Amen. 

O  Eternal  God,  who  hast  declared  thyself  merciful  and  long  suffering,  pardoning 
iniquity,  transgression,  and  sin ;  we  beseech  thee  to  have  mercy  upon  us,  who  by  our 
manifold  sins  have  justly  deserved  thy  wrath  and  indignation.  Pardon  us,  for  liis  sake 
who  hath  died  for  us,  and  give  us  grace  hereafter  to  do  thy  will.  Enlighten  our  under- 
standings, that  we  may  learn  our  duty  from  thy  holy  Word,  and  purify  our  affections 
that  we  may  delight  to  run  in  the  way  of  thy  commandments.  Deliver  us  from  pride  and 
envy,  from  falsehood  and  h^TDocr  sy,  from  inordinate  love  of  the  world,  and  from  sloth- 
fulness  in  thy  service.  Enable  us  to  discharge  the  duties  of  our  several  stations,  with  a 
single  eye  to  thy  glory,  and  an  humble  dependance  on  thy  gracious  help.  Prosper  us  in 
our  lawful  pursuits,  and  grant  unto  us  all  such  temporal  blessings  as  our  necessities 
require.  But  above  all,  we  beseech  thee  to  enrich  our  souls  with  spiritual  graces,  and  to 
give  us  grateful  hearts  for  all  thy  mercies.  We  ask  every  blessing  for  Jesus  Christ's  sake. 
Amen. 

O  God,  whose  tender  mercies  are  over  all  thy  works,  have  compassion,  we  beseech  thee, 
upon  all  estates  of  men,  and  cause  the  light  of  thy  Gospel  to  shine  upon  all  nations. 
Bless  thy  universal  Church,  and  grant  that  every  member  of  the  same  may  serve  thee 
faithfully.  Enlighten  with  true  wisdom  all  Bishops  and  other  Ministers,  that  they  mfty 
worthily  fulfil  the  duties  of  their  holy  calling.  Give  the  abundance  of  thy  grace  to  all 
Christian  rulers  and  magistrates,  that  they  may  govern  in  thy  fear,  and  discharge  with 
fidelity  the  duties  of  their  several  stations.  Bless  us,  as  a  Christian  family,  and  extend 
thy  mercies  to  all  our  dear  friends  and  relations.  Finally,  we  comhiend  to  thy  mercy  the 
poor,  the  sick,  and  the  afflicted,  and  beseech  thee  to  grant  them  the  consolations  of  thy 
grace,  and  a  timely  relief  from  their  sufferings.     These,  and  all  other  mercies,  for  them, 


TUESDAY  EVENING.  -  783 

for  ourselves,  and  for  all  mankind,  we  humbly  ask  in  the  name,  and  through  the  mediation 
of  Jesus  Christ  our  Lord.     Ameii. 

O  God.  the  Father  of  all  mercies,  accept  our  hearty  thanks  for  eveiy  blessing, 
temporal  and  spiritual,  of  which  we  are  at  this  time  the  unworthy  partakers.  We  praise 
and  bless  thee,  as  the  fountain  of  life  and  health,  of  peace  and  tiuth,  of  rest  and  quiet- 
ness, of  grace  and  holiness.  All  glory  be  to  thy  name  that  we  are  permitted  to  approach 
thee,  on  a  throne  of  grace,  encouraged  by  thine  own  promises ;  and  that  we  have  an 
advocate  with  thee,  who  is  also  the  propitiation  of  our  sins.  Help  us  to  praise  thee  for 
the  inestimable  gift  of  thy  Son ;  and  enable  us  evermore  to  rejoice  in  the  comforts  of  thy 
Holy  Spirit,  through  the  same  Jesus  Christ  our  Lord.  Amen. 
.  The  grace  of  our  Lord  Jesus  Christ,  (fee. 


TUESDAY    EVENING. 

Most  gracious  God,  who  of  thine  infinite  love  hast  given  us  a  revelation  of  thy  will 
in  Holy  Scripture,  help  us  so  to  receive  and  to  obey  it,  that  serving  thee  acceptably  in  this 
life,  we  may,  in  the  end,  obtain  life  everlasting.  Vouchsafe,  by  thy  wise  and  gracious 
teaching,  so  to  sJiew  us  our  wants,  and  admonish  us  of  our  dependance,  that  we  may  now 
and  ever  lean  on  thy  most  ready  help.  Relieve  our  necessities,  nourish  us  with  all  good- 
ness, and  let  our  souls  be  always  joyful  in  thy  salvation,  through  Jesus  Christ  our  Lord. 
Amen. 

O  MERCIFUL  God,  be  gracious,  we  pray  thee,  to  thy  servants  who  turn  to  thee,  con- 
fessing their  sins.  We  are  not  worthy  so  much  as  to  lift  up  our  eyes  unto  thee,  for  we 
have  sinned  against  thee  by  thought,  word,  and  deed.  O  Lord,  have  m9rcy  upon  us. 
Pardon  our  sins,  and  sanctify  our  hearts,  for  his  sake  who  hath  redeemed  us  by  his  most 
precious  blood  ;  and  grant  that  we  may  ever  hereafter  serve  and  please  thee  in  newness 
of  life,  through  the  same  thy  son  Jesus  Christ  our  Lord.     Atneii. 

Almighty  God.  who  art  always  more  ready  to  hear  than  we  to  pray,  and  art  wont  to 
give  more  than  we  desire  or  deserve,  make  us  truly  humble  and  penitent,  under  a  sense 
of  our  frailty  and  our  guilt.  Comfort  us  with  the  abounding  of  thy  pardoning  mercy, 
ileveal  afresh  in  our  souls  the  love  of  Christ,  and  the  hope  of  glory.  Deliver  us  from  an 
evil  heart  of  unbelief;  from  self-dependance  and  self-righteousness,  and  from  whatever 
estranges  our  souls  from  thee,  deadens  our  interest  in  the  precious  blood  of  Christ,  or 
causes  us  to  grieve  thy  Holy  Spirit.  Purify  our  hearts  from  all  sinful  affections,  from 
worldly  anxieties,  and  distressing  cares,  and  ever  keep  us  steadfast  in  thy  fear  and  love. 
Grant  us  such  temporal  blessings  as  thy  wisdom  shall  see  expedient  for  us  ;  and  may  thy 
irood  providence,  which  has  guarded  us  during  the  past  day,  be  our  protection  through  the 
coming  night. — We  beseech  thee,  moreover,  to  protect  and  bless  our  relatives  and  friends, 
and  to  pardon  bur  enemies.  Relieve  the  necessities  of  all  thy  creatures.  Bless  our  civil 
rulers,  and  guide  their  counsels  and  endeavours  in  the  way  of  righteousness.  Pour  down 
the  graces  of  thy  Holy  Spirit  on  all  the  Bishops  and  other  Pastors  of  thy  Church ;  cUid  to 
all  thy  people  give  thy  heavenly  grace,  that  they  may  keep  always  a  conscience  void  of 
offence  towards  thee,  and  towards  men.     We  now  commend  ourselves  to  thy  holy  keeping 


784  WEDNESDAY  MORNING. 

during  the  coming  night,  and  for  the  remainder  of  our  lives.  Grant,  we  beseech  thee, 
that  daily  living  in  a  patient  waiting  for  the  coming  of  the  Lord,  we  may  repose  every 
night  under  the  shadow  of  thy  wings,  and,  in  a  peaceful  hope  of  a  blessed  resurrection  at 
the  morning  of  his  coming,  who  with  thee  and  the  Holy  Ghost,  art  ever  one  God.  world 
without  end.     Amen. 

Almighty  and  Eternal  God,  who  keepest  covenant  and  mercy  with  them  that  love 
thee,  we  bless  thy  holy  name  that  in  thy  great  mercy  thou  hast  seen  fit  to  visit  us  with  thy 
salvation,  to  redeem  us  from  sin,  and  to  give  us  the  hope  of  eternal  glory,  through  Jesus 
Christ.  Blessed  be  thy  name  also  for  thy  sustaining  and  protecting  providence,  and  for 
thy  lono--suffering  and  forbearance  towards  us.  Give  us,  we  pray  thee,  such  a  sense  of 
all  these  thy  mercies,  that  our  thankfulness  may  appear  in  an  humble  and  steadfast  obe- 
dience to  thy  laws,  all  the  days  of  our  life,  through  Jesus  Christ  our  Lord.     Amen. 

The  grrace  of  our  Lord  Jesus  Christ,  dec. 


WEDNESDAY    MORNING. 

Almighty  God,  our  Heavenly  Father,  we  beseech  thee  favourably  to  regard  us, 
thy  servants,  who  would  now  direct  our  prayers  to  thee.  Enlighten  our  minds,  and 
strengthen  our  faith,  that  we  may  present  our  petitions  according  to  thy  will,  and  in 
dependance  on  thy  gracious  promises.  Cleanse  the  thoughts  of  our  hearts  by  the  inspi- 
ration of  thy  holy  Spirit,  that  we  may  perfectly  love  thee,  and  worthily  magnify  thy  holy 
name,  through  Jesus  Christ  our  Lord.     Amen. 

Almighty  and  Eternal  God,  vouchsafe,  we  beseech  thee,  graciously  to  receive  these 
our  supplications,  and  grant  that  we  who  justly  deserve  to  be  punished  for  our  offences, 
may  mercifully  be  relieved  by  thy  grace  ;  and,  being  daily  renewed  thereby,  to  true  repent- 
ance and  faith,  may  walk  before  thee  with  all  godly  circumspection,  and  in  peaceful 
confidence.  Let  a  firm  trust  in  thy  never- failing  love,  be  so  joined  with  a  hearty  con- 
trition for  our  sins,  that  we  may  neither  sink  into  despondency  through  a  sense  of  our 
unworthiness,  nor  be  excited  to  presumption  by  the  expectation  of  the  bounties  of  thy 
grace.  Help  us  to  live  ever  mindful  of  our  immortality  ;  and  regarding  this  life  as  a  state 
of  discipline  and  probation  for  the  next,  may  we  be  enabled,  through  the  aid  of  thy  Holy 
Spirit,  to  subdue  our  corrupt  propensities  and  evil  passions,  and  daily  increasing  in  purity 
and  holiness,  may  we  be  at  length  prepared  for  thy  heavenly  and  eternal  kingdom.  Guide 
and  bless  us  through  the  day  on  which  we  have  entered.  Defend  us  from  all  perils  and 
dangers,  and  give  us  strength  to  resist  every  temptation  that  may  beset  us.  May  we  pass 
the  day,  and  the  remainder  of  our  life,  in  thy  fear  and  love — discharging  the  duties  of  our 
several  stations  as  those  who  must  render  an  account,  and  yielding  in  all  things  a  ready 
obedience  to  thy  holy  will  and  commandments.  We  offer  these  petitions  in  the  name  of 
Jesus  Christ  our  Lord.     Amen. 

Almighty  God,  who  hast  commanded  us  to  make  prayers  and  supplications  for  all 
men ;  we  beseech  thee  to  have  compassion  upon  the  nations  that  sit  in  darkness,  and  to 
cause  the  light  of  thy  Gospel  to  shine  upon  them.  Bless  thy  holy  Church  universal. 
Remove  from  it  all  errors  and  corruptions,  all  heresy  and  schism,  all  dissensions  and  divi 


WEDNESDAY  EVENING.  785 

sions,  and  let  love,  and  charity,  and  peace,  be  seen  in  the  lives  of  all  its  members.  Bless 
all  in  authority  over  us,  and  make  them  rulers  for  good  to  thy  Church  and  people.  Be 
gracious  to  our  relations,  benefactors  and  friends.  Regard  in  mercy  all  those  who  are 
in  trouble,  sorrow,  need,  sickness,  or  any  other  adversity.  Comfort,  strengthen,  and  re- 
lieve them,  and  in  thy  due  time  give  them  a  happy  deliverance.  We  ask  these  favours 
through  the  merits  and  intercession  of  Jesus  Christ  our  Lord.     Amen. 

Almighty  Father  of  all  our  mercies,  we  yield  thee  hearty  thanks  that  thou  hast 
kept  us  to  the  beginning  of  this  day  from  numerous  evils  that  we  most  justly  have  deserv- 
ed, and  that  thou  hast  dispensed  to  us  unnumbered  blessings  which  we  have  not  been 
worthy  to  receive.  Every  morning  thy  mercies  are  renewed  to  us,  and  every  evening 
bears  witness  of  thy  goodness  through  the  day.  Make  us  duly  grateful  for  all  thy  tem- 
poral mercies,  but  above  all  for  thine  inestimable  love  in  the  redemption  of  our  souls,  and 
the  state  of  grace  and  salvation  to  which  thou  hast  called  us.  0  Lord,  continue  still  and 
keep  us  in  this  grace,  nor  any  more  let  us  grieve  thy  blessed  Spirit,  who  with  thee,  and 
thy  Son  our  only  Saviour,  liveth  and  reigneth,  ever  one  God,  world  without  end.    Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &.c. 


WEDNESDAY   EVENING. 

O  Eternal  God,  who  hast  given  us  thy  holy  word  to  direct  us  in  the  way  of  Ufe,  en- 
able us,  we  beseech  thee,  through  the  influences  of  thy  Holy  Spirit,  so  to  receive  its  sav- 
ing doctrines  and  precepts,  that  we  may  be  delivered  from  all  errors  and  heresies,  and 
walking  religiously  in  faith  and  good  works,  may  finally  be  prepared  for  everlasting 
felicity,  through  Jesus  Christ  our  Lord.     Amen. 

Almighty  and  most  merciful  Father,  who  desirest  not  the  death  of  a  sinner,  but 
rather  that  he  should  turn  from  his  wickedness  and  live,  we  acknowledge  and  confess  be- 
fore thee  our  manifold  sins  and  wickedness.  We  have  erred  and  strayed  from  thy  ways. 
We  have  not  loved  thee  with  our  whole  heart,  neither  have  we  walked  in  the  way  of  thy 
commandments.  We  acknowledge  our  guilt  in  every  neglect  of  duty,  as  well  as  in  every 
actual  transgression  ; — in  every  sinful  thought  we  have  imagined,  in  every  evil  temper  we 
have  indulged,  in  every  wicked  action  we  have  committed. — O  Lord,  enter  not  into  judg- 
ment with  us  for  our  iniquities  ;  but,  for  thy  Son  Jesus  Christ's  sake,  pardon  our  sins,  and 
give  us  grace  ever  hereafter  to  live  a  godly,  righteous,  and  sober  life,  to  the  glory  of  thy 
name,  through  the  same  Jesus  Christ  our  Lord.  Ame7i. 

O  God,  the  fountain  of  all  goodness,  and  giver  of  all  spiritual  grace, 
look  with  compassion  on  us,  thy  dependant  creatures.  Strengthen,  comfort,  and  relieve 
us,  according  to  our  several  necessities.  Give  us  humble  and  contrite  hearts,  sincere  re- 
pentance, and  a  living  faith  in  Christ.  Clothe  us  with  humility,  meekness,  and  charity. 
Create  in  us  those  holy  dispositions  and  heavenly  desires  which  may  fit  us  for  the  society 
of  angels,  and  the  spirits  of  just  men  made  perfect.  We  humbly  beseech  thee  also  to  grant 
us  such  temporal  blessings  as  thy  wisdom  shall  see  to  be  necessaiy  and  convenient  for  us. 
Strengthen  us  for  the  duties  of  our  several  stations.  Sustain  us  in  siclmess  and  adversity  ; 
and  when  the  labours  of  this  mortal  life  are  ended,  receive  us  into  the  mansions  of  ever- 
99 


786  THURSDAY  MORNING. 

lasting  rest. — We  pray  thee,  O  Lord,  to  look  with  an  eye  of  mercy  upon  our  fellow  men. 
Make  thy  way  to  be  known  upon  earth,  thy  saving  health  among  all  nations.  Unite  both 
Jews  and  Gentiles  into  one  fold  under  one  Shepherd.  Multiply  grace,  mercy  and  peace, 
to  all  who  love  our  Lord  Jesus  Christ  in  sincerity.  Bless  the  land  in  which  we  live,  and 
cause  us  to  be  a  religious,  that  we  may  be  a  happy  people.  Bless  all  our  dear  relatives 
and  friends,  and  grant  that  they  may  enjoy  the  peace  of  those  who  make  their  God  their 
trust.  We  commend  ourselves  to  thy  keeping  during  the  silent  watches  of  the  night, 
and  when  we  awake  again,  let  our  thoughts  ascend  to  thee  in  praise  and  thanksgiving, 
through  Jesus  Christ  our  Lord.     Amen. 

O  God,  whose  mercies  are  renewed  to  us  day  by  day,  we  give  thee  humble  and  hearty 
thanks  for  all  the  blessings,  spiritual  and  temporal,  which  we  have  received  this  day,  and 
during  the  whole  of  our  lives.  We  adore  and  praise  thee  for  our  being,  for  our  preserva- 
tion, for  our  health  and  friends,  for  the  beauties  and  bounties  of  nature,  and  for  all  the  gifts 
of  thy  providence.  But  more  especially  would  we  praise  thee  for  the  riches  of  thy  grace, 
in  revealing  to  us  the  knowledge  of  thy  will,  and  the  hope  of  eternal,  life,  through  the  re- 
demption purchased  by  the  precious  blood  of  Christ.  Mercifully  grant,  we  beseech  thee, 
that  a  sense  of  thine  infinite  goodness  may  constrain  us  to  love  and  serve  thee,  and  seek  to 
magnify  thy  holy  name,  through  Jesus  Christ  our  Lord  ;  to  whom,  with  thee  and  the  Holy 
Ghost,  be  all  honour  and  glory,  world  without  end.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &c. 


THURSDAY   MORNING. 

O  Lord,  our  heavenly  Father,  the  sure  trust  of  all  that  call  upon  thee,  we  beseech 
thee  most  mercifully  to  accept  our  morning  sacrifice  of  prayer  and  praise.  Receive 
our  grateful  thanksgiving  for  the  light  of  another  day,  and  for  all  the  mercies  which 
attend  it.  Help  our  infirmities,  and  teach  us  how  to  ofler  our  petitions  according  to  thy 
holy  will,  with  an  humble  trust  in  thy  mercy.  And  as  thou  hast  given  us  thy  blessed 
Word,  to  enlighten  our  understandings,  and  direct  our  consciences,  give  us  grace  to  receive 
the  same  with  all  readiness  of  mind.  We  ask  every  blessing  for  the  sake  of  thy  only  Son, 
our  Saviour,  Jesus  Christ.     Amen. 

Almighty  and  merciful  God,  we  beseech  thee  to  look  with  pity  and  compassion  up- 
on us,  thy  unworthy  servants,  who,  encouraged  by  thy  gracious  promises,  now  come  to 
thee,  confessing  our  sins  and  imploring  thy  forgiveness.  Dispose  us  so  to  reflect  upon  our 
.guilt,  that  we  may  be  brought  to  unfeigned  sorrow  and  contrition  of  soul.  Strengthen 
our  faith  in  Jesus  Christ  our  Lord,  and  grant  that,  through  the  gracious  help  of  thy  holy 
Spirit,  we  may  obtain  that  peace  which  the  world  cannot  give,  and  pass  the  residue  of  our 
lives  in  humble  obedience  to  thy  holy  will.  And  do  thou,  O  Merciful  Father,  in  whose 
hands  are  the  issues  of  life  and  death,  and  by  whose  mercy  we  have  been  hitherto  pre- 
served,help  us  so  to  improve  the  time,  that  we  may  every  day  become  more  holyin  thy  sight; 
-and  when  it  shall  please  thee  to  call  us  from  this  mortal  state,  may  we  resign  our  souls  in- 
to thy  hands  with  confidence  and  hope,  and  finally  find  mercy,  and  obtain  a  joyful  resur- 
xection  to  eternal  life,  through  Jesus  Christ,  our  only  Saviour  and  Redeemer.  Amen, 
i  « 


THURSDAY  EVENING.  797 

Almighty  and  most  gracious  God,  who  wouldst  have  all  men  to  come  to  the  know- 
ledge of  the  truth,  we  beseech  thee  to  bless  thy  holy  Church  in  all  the  world.  Bless  all  those 
who  minister  at  her  altars,  with  the  abundance  of  thy  grace,  and  enable  them,  by  devout 
and  pious  lives,  as  well  as  by  doctrine  and  instruction,  to  bear  witness  to  the  excellency  of 
thy  holy  Gospel.  Regard  with  thy  favour  all  seminaries  of  sound  learning  and  Christian 
education,  throughout  our  country,  and  grant  that  they  may  prove  nurseries  of  useful 
knowledge  and  true  religion.  Be  gracious  unto  all  men,  we  pray  thee,  and  especially  to 
our  kindred,  benefactors,  and  friends.  Succour  the  distressed,  and  relieve  the  afflicted. 
Have  compassion  on  the  ignorant,  and  on  all  who  have  strayed  from  thy  ways.  Open 
their  eyes  to  see  the  danger  and  misery  of  their  state,  and  graciously  lead  them  into  the 
way  of  peace  and  truth.  Hear,  we  beseech  thee,  these  our  imperfect  prayers  and  interces- 
sions, for  the  sake  of  Jesus  Christ,  our  only  mediator  and  Redeemer,     Amen. 

O  Lord  God,  to  whom  we  have  now  made  our  prayers  and  supplications,  show  us  the 
way  that  we  should  walk  in  this  day.  Stablish,  strengthen,  settle  us  in  the  reverential 
love  of  thy  holy  name,  and  in  patient  continuance  in  well-doing,  for  the  sake  of  Jesus 
Christ,  our  only  Lord  and  Saviour.     Amen. 

The  grace  of  .our  Lord  Jesus  Christ,  (fee. 


THURSDAY    EVENING. 

Almighty  and  eternal  God,  who  hast  graciously  given  us  thy  holy  Word,  to  en- 
lightbii  our  understandings,  to  rule  our  consciences,  and  to  direct  us  in  all  our  ways,  give 
us  grace  ever  to  receive  it  with  an  obedient  and  humble  temper ;  that  ordering  our  lives 
according  to  thy  commandments,  we  may  please  thee  both  in  will  and  deed,  through  Jesus 
Christ  our  Saviour.     Amen. 

O  Almighty  and  ever-blessed  God,  whose  property  is  always  to  have  mercy,  and 
to  forgive  the  sins  of  those  who  come  to  thee  with  contrite  hearts  ;  look  with  compassion 
on  us,  thy  humble  servants,  who  would  now  turn  to  thee,  confessing  our  guilt,  and  im- 
ploring thy  forgiveness.  We  lament  the  corruption  of  our  nature,  and  deplore  our  actual 
transgressions.  We  have  neglected  to  do  what  thou  hast  commanded,  and  we  have  done 
what  thou  hast  forbidden.  But  thou  art  the  same  God,  whose  property  is  always  to  have 
mercy.  Have  mercy  upon  us,  then,  most  merciful  Father,  and  pardon  our  offences,  for 
the  sake  of  thy  Son  Jesus  Christ  our  Lord,     Amen. 

Lord  of  all  power  and  might,  the  source  of  all  spiritual  understanding;  teach  us  to 
do  thy  will,  to  know  our  own  sinfulness  and  weakness,  and  to  lean  wholly  on  thy  gracious 
help.  Enable  us,  daily,  to  grow  in  grace,  and  in  the  knowledge  of  our  Lord  Jesus  Christ, 
Q,uicken  us  in  the  pursuit  of  heavenly  things.  Direct,  sanctify  and  govern,  both .  our 
hearts  and  bodies,  in  the  ways  of  thy  laws,  and  in  the  works  of  thy  commandments. 
Withdraw  our  affections  from  earthly  things,  and  fix  them  on  things  above  ;  and  enable  us 
to  rejoice  in  thee,  as  our  reconciled  Father,  and  the  God  of  our  salvation.  Make  us  ever 
mindful  of  the  shortness  and  uncertainty  of  human  life,  and  enable  us  so  to  redeem  the 
time  that  we  may  apply  our  hearts  unto  wisdom,  and  live  in  a  constant  preparation  for  our 
last  account.     As  thou  hast  taught  us,  O  God,  to  offer  unto  thee  prayers  and  intercessions 


788  FRIDAY  MORNING. 

for  all  mankind,  we  beseech  thee  to  look  with  an  eye  of  favour  upon  all  the  nations  of  the 
earth  ;  and  to  mete  out  of  thine  abundant  fullness  according  to  the  wants  of  all  thy  crea- 
tures. Bless,  we  pray  thee,  thy  universal  Church.  Grant  that  it  may  be  extended  through- 
out the  world,  and  that  the  knowledge  of  the  Lord  may  cover  the  earth,  as  the  waters  cover 
the  sea.  Bless  our  government  and  our  country,  and  extend  thy  especial  mercies  to  our 
relatives,  and  all  who  are  dear  to  us.  Sustain  the  sick  and  the  afflicted  with  thy  favour, 
and  with  the  consolations  of  thy  Holy  Spirit ;  and  accept  these,  and  all  our  prayers,  we  be- 
seech thee,  for  the  sake  of  Jesus  Christ  our  Lord.     Amen.    . 

Almighty  God,  our  most  bountiful  benefactor,  accept,  we  beseech  thee,  our  imperfect 
praises  for  all  thy  mercies,  and  especially  for  having  revealed  to  us  a  knowledge  of  thy 
will,  and  of  the  way  of  salvation  through  Jesus  Christ.  Blessed  be  thy  name  for  the  pro- 
mised gift  of  the  Holy  Ghost,  and  for  every  opportunity  and  disposition  to  serve  thee.  We 
also  praise  and  bless  thee  for  the  supply  of  our  temporal  wants,  and  especially  for  the  mer- 
cies of  the  day  that  is  past.  O  give  us  thankful  hearts,  we  pray  thee,  and  such  a  sense  of 
all  thy  goodness  as  shall  lead  us  to  a  sincere  repentance  of  our  sins,  and  shall  constrain 
us  to  devote  the  residue  of  our  lives  to  thy  service.  "We  offer  these  oiir  prayers  and  thanks 
givings  in  the  name  of  Jesus  Christ,  to  whom  with  thee,  and  the  Holy  Ghost,  be  ascribed 
all  honour  and  glory,  world  without  end.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &c. 


f 


FRIDAY  MORNING. 

Almighty  God,  who  knowest  our  weakness  and  blindness,  and  our  need  of  thy  gra- 
cious assistance  when  we  call  upon  thee,  we  beseech  thee  to  give  us  the  aid  of  thy  Holy 
Spirit,  that  we  may  offer  up  our  prayers  unto  thee  with  a  steadfast  faith  in  thy  promises, 
and  an  humble  trust  in  thy  mercy.  And  as  thou  hast  granted  unto  us  the  light  of  thy 
truth,  more  precious  than  the  light  of  day,  cause  it,  by  the  power  of  the  Holy  Ghost,  to 
make  us  wise  unto  salvation.  We  ask  these,  and  all  other  blessings  in  the  name  of  Jesus 
Christ  our  Saviour.     Amen. 

Almighty  and  everlasting  God,  by  whose  goodness  we  have  been  preserved  to  be- 
hold the  light  of  another  day  ;  look  down,  we  beseech  thee,  with  compassion  upon  us,  thy 
unworthy  servants,  who  now  present  ourselves  before  thee,  to  offer  our  morning  sacrifice 
of  prayer  and  praise  ; — acknowledging  that  in  thee  we  live  and  move,  and  have  our  being, 
and  that  from  thy  bountiful  hand  we  receive  every  blessing  that  we  enjoy.  We  desire,  O 
Lord,  to  render  thee  our  humble  thanks  for  preser^ang  us  through  the  past  night,  for  rais- 
ing us  up  in  health  and  safety,  and  for  giving  us  another  opportunity  of  calling  upon 
thy  holy  name.  Give  us  grace,  we  beseech  thee,  to  make  a  right  use  of  these,  and  all  thy 
other  mercies,  and  grant  that  we  may  henceforth  live  as  becomes  the  followers  of  Christ. 
And  because  we  are  not  able  of  ourselves  to  please  thee,  grant  us,  we  pray  thee,  the  aid  of 
thy  Holy  Spirit.  Enlighten  our  understandings  that  we  may  know  thee  ;  purify  our  affec- 
tions, that  we  may  love  thee  ;  and  put  thy  fear  into  our  hearts  that  we  may  duly  reverence 
thy  holy  name.  Convince  us  thoroughly  of  the  great  evil  of  sin,  that  we  may  endeavour 
in  all  things  to  obey  thy  will,  and  to  walk  before  thee  in  holiness  and  righteousness  all 
our  days ;  through  Jesus  Christ  our  Lord.     Amen. 


FRIDAY  EVENING.  789 

Most  merciful  and  gracious  God,  on  whose  goodness  all  thy  creatures  are  depen- 
dant, accept  our  intercessions  for  all  mankind.  Let  the  knowledge  of  salvation  by  the 
cross  of  Jesus  Christ  be  extended  throughout  the  world  ;  and  preserve,  we  pray  thee,  thy 
universal  Church  in  peace,  unity,  and  true  holiness.  BIe.«?s,  in  an  especial  manner,  that 
portion  of  it  to  which  we  belong.  Enlarge  its  borders,  increase  the  piety  and  usefulness  of 
all  its  ministers  and  members.  Shed  the  dews  of  thy  heavenly  grace  upon  all  who  are 
preparing  for  the  holy  ministry  of  thy  Church,  upon  our  colleges  and  other  seminaries  of 
learning,  and  upon  all  the  religious  and  charitable  institutions  of  our  country.  Let  all  who 
are  near  and  dear  to  us  by  the  ties  of  nature  and  of  friendship  be  found  in  the  ways  of 
righteousness  ;  and  may  thy  consolations  be  extended  to  all  such  as  are  in  need,  sorrow, 
sickness,  or  any  other  adversity.  Prepare  the  living  for  holy  and  useful  lives,  the  dying 
for  a  Christian  death,  and  all  the  professed  disciples  of  the  Saviour  for  his  coming  again  in 
glory.  Grant  us  all  these  mercies,  we  beseech  thee,  for  the  sake  of  the  same  thy  Son  Je- 
sus Christ  our  Lord.     Ame7i. 

O  Lord,  Heavknly  Father,  vouchsafe,  we  pray  thee,  to  keep  us  in  the  love  of  those 
things  which  thou  hast  commanded,  and  in  the  desire  of  those  which  thou  hast  promised. 
And  grant  that,  among  the  sundry  and  manifold  changes  of  the  world,  our  hearts  may 
surely  there  be  fixed  where  true  joys  are  to  be  found ;  and  that  amid  all  the  cares  of  this 
day,  we  may  be  kept  walking  before  thee  in  righteousness  and  holiness,  through  Jesus 
Christ  our  Lord.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &c. 


FRIDAY   EVENING. 

O  God,  the  giver  of  every  good  and  perfect  gift,  who  hast  promised  thy  Holy  Spirit  to 
all  those  who  ask  it,  give  us  grace  so  to  ask  that  we  may  receive  ;  that  our  understandings 
being  enlightened,  and  our  hearts  purified  by  the  spirit  of  truth,  we  may  both  learn  our 
duty  from  thy  holy  Word,  and  also  have  a  sincere  desire  faithfully  to  perform  the  same  ; 
through  Jesus  Christ  our  Lord.     Amen. 

Almighty  and  most  merciful  Father,  who  hast  promised  forgiveness  of  sins  to 
all  those  who  with  hearty  repentance  and  true  faith  turn  unto  thee  ;  we  beseech  thee,  to 
look  with  compassion  on  us,  who  by  our  manifold  sins  have  most  justly  deserved  thy 
wrath  and  indignation.  Create  in  us,  we  beseech  thee,  humble  and  contrite  hearts,  and 
help  us  so  to  repent  of  our  sins,  and  trust  in  thy  mercy  through  Jesus  Christ,  that  we  may 
obtain  thy  gracious  pardon.  Forgive,  O  Lord,  the  transgressions  we  have  committed 
against  thee  this  day,  and  all  the  sins  of  our  past  lives.  Forgive  our  neglect  of  duty,  our 
disobedience  to  thy  laws,  our  ingratitude  for  thy  mercies,  and  our  want  of  zeal  in  thy  ser- 
vice ;  and  give  us  grace  ever  hereafter  to  serve  and  please  thee  in  newness  of  life  ;  through 
Jesus  Christ,  our  only  mediator  and  Redeemer.     Amen. 

O  merciful  God,  and  heavenly  Father,  our  only  hope  in  time  of  need,  and  by 
whose  gracious  providence  we  have  been  brought  in  safety  to  the  close  of  this  day  ;  enable 
us  evermore  to  rejoice  in  thy  goodness,  and  hope  in  thy  forgiving  mercy.  Help  us  to  live, 
day  by  day,  in  humble  dependence  on  thy   promises,  and  in  cheerful  obedience  to  thy 


790  SATURDAY  MORNING. 

laws — encouraged  by  a  certain  hope  of  a  blessed  immortality.  Make  us  humble  and  low- 
ly in  spirit,  cheerful  and  contented  in  our  several  stations,  diligent  and  faithful  in  our  call- 
ings, and  kind  and  tender-hearted  towards  our  fellow  men — forgiving  the  ofFen<!;es  of  others,  7 
as  we  hope  to  be  forgiven  of  thee.  Purify  our  hearts  from  all  unlawful  desires,  and  from 
all  unholy  thoughts  and  imaginations,  that  increasing  daily  in  purity  and  holiness,  we  may 
at  length  be  prepared  for  the  enjoyments  of  thy  heavenly  kingdom.  Accept  also,  O  Lord, 
our  intercession  for  all  sorts  and  conditions  of  men.  Establish  peace  in  all  the  earth. 
Fill  thy  universal  Church  with  the  presence  and  imction  of  the  Holy  Ghost ;  and  grant  that 
the  rich  blessings  of  the  Gospel  may  be  extended  to  those  nations  that  are  now  sitting  in 
darkness  and  the  shadow  of  death.  Bless,  we  pray  thee,  all  Bishops  and  other  Ministers 
of  thy  Church,  with  the  congregations  committed  to  their  charge.  Let  every  member  of 
this  family  enjoy  the  fulness  of  thy  covenant  love,  fulfilling  the  duties  of  their  several  call- 
ings in  all  righteous  and  holiness.  We  ask  every  blessing  in  the  name,  and  for  the  sake 
of  Jesus  Christ  our  Lord.     Amen. 

O  MERCIFUL  God,  whose  kindness  extends  even  to  the  unthankful  and  the  evil,  we 
give  thee  unfeigned  thanks  that  thou  hast  preserved  us  this  day  from  the  many  evils  which 
beset  our  path,  and  for  thy  rich  bounty  which  has  supplied  our  wants.  JVe  bless  thee  for 
our  creation,  and  for  all  the  mercies  which  thou  hast  bestowed  upon  us,  from  the  beginning 
of  our  lives  to  the  present  moment.  But  above  all  thy  other  mercies,  we  adore  and  praise 
thee  for  the  gift  of  thy  well-beloved  Son  to  redeem  us  from  sin,  and  for  the  influences  of 
thy  Holy  Spirit  in  preparing  us  for  the  enjoyment  of  thy  kingdom  and  glory.  Oh  !  holy, 
blessed,  and  glorious  Trinity — Father,  Son,  and  Holy  Ghost,  we  praise,  we  worship,  we 
magnify  thee.  Enable  us  to  glorify  thee  in  our  bodies  and  spirits,  which  are  thine,  through 
everlasting  ages.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &c. 


SATURDAY    MORNING. 

Most  gracious  God  and  heavenly  Father,  we  beseech  thee  now  to  stir  up  the  af- 
fections of  our  hearts,  and  the  faculties  of  our  souls,  that  we,  whom  thou  hast  mercifully 
raised  again  from  our  beds,  may  begin  afresh  to  live  to  thy  glory.  Keep  us  so  mindful  of 
our  true  condition  in  this  world,  that  we  may  enter  on  the  duties  of  this  day,  and  every 
day,  in  watchfulness  and  prayer.  Make  thy  holy  Word  so  profi.table  to  our  instniction  in 
righteousness,  and  growth  in  grace,  that  being  thoroughly  furnished  unto  all  good  works, 
we  may  live  as  becomes  fellow-citizens  with  the  saints,  and  members  of  the  household  of 
God.  And  thus,  obeying  thy  commands,  and  rejoicing  in  thy  salvation,  may  we  be  alway 
accepted  of  thee,  through  the  merits  and  mediation  of  thy  Son  our  Saviour,  Jesus  Christ, 
Amen. 

Almigthy  God,  who  hast  made  the  day  and  the  night  to  succeed  each  other  in  a  won- 
derful order,  and  who  causest  thy  sun  to  shine  on  the  evil  and  the  good  ;  we  desire  to  ap- 
proach thee  with  the  offerings  of  our  thanks  and  praise,  for  having  preserved  us  through 
the  past  night,  and  brought  us  to  behold  the  light  of  this  morning  in  health  and  safety. 
Help  us,  we  beseech  thee,  to  cherish  a  deep  sense  of  thy  goodness,  and  to  dedicate  our  souls 


SATURDAY  EVENING.  791 

and  bodies  to  thy  service,  in  a  sober,  righteous,  and  godly  life.  We  beseech  thee  to  guide 
and  keep  us  through  the  day.  Make  us  to  be  diligent  and  faithful  in  our  lawful  pursuits  ; 
cheerful  and  contented  with  our  lot,  and  ever  mindful  that  all  the  labours  and  pursuits  of 
the  present  life  are  preparatory  to  the  life  to  come.  Deliver  us  from  the  temptations  which 
may  assail  us  ;  from  the  wiles  of  our  spiritual  adversaries,  and  from  the  deceitfulness  and 
corruption  of  our  own  hearts ;  that  living  before  thee  in  purity  and  holiness,  and  increasinsr 
in  the  knowledge  and  love  of  God,  we  may  be  fruitful  in  every  good  work,  to  the  honou-r 
of  thy  name,  through  Jesus  Christ  our  Lord.     Amen. 

O  MERCIFUL  Lord,  who  art  the  God  and  Father  of  all  mankind,  we  beseech  thee  to 
keep  thy  household  the  Church  in  continual  godliness.  Supply  all  her  Bishops  and  Pas- 
tors with  the  light  and  unction  of  the  Holy  Ghost ;  and  grant  that  all  her  members  may 
walk  worthy  of  the  Christian  name.  Bless  the  President  of  these  United  States,  and  all 
others  in  authority ;  and  keep  our  nation  in  perpetual  peace  and  safety.  Succ  mr  the  af- 
flicted, and  relieve  the  necessities  of  all  who  are  in  want.  Bless  and  prosper  all  institu 
tions  for  the  extension  of  the  Redeemer's  kingdom.  O  thou,  with  whom  is  the  residue  of 
the  Spirit,  grant  that  thy  will  may  speedily  be  done  upon  earth,  as  it  is  in  heavpu,  for  the 
glory  of  Jesus  Christ  our  Lord.     Amen. 

O  Lord  God,  heavenly  Father;  accept,  we  pray  thee,  our  morning  sacrifice  of 
praise  and  thanksgiving  for  all  thy  mercies.  Make  us  heartily  thankful  for  all  those  tem- 
poral favours  which  thou  art  bestowing  upon  us  from  day  to  day.  More  especially  make 
us  grateful  for  the  word  of  salvation,  for  the  privilege  of  being  born  in  a  Christian  land, 
for  being  brought  by  baptism  into  thy  holy  Catholic  Church,  and  still  preserved,  notwith- 
standing our  daily  transgressions,  in  the  communion  of  saints,  and  in  the  faith  and  hope 
of  the  children  of  God.  Continue  to  us,  we  beseech  thee,  thy  gracious  favours,  and  en- 
large our  hearts  with  fervent  love  to  Christ  our  Saviour,  that  keeping  his  commandments 
we  may  please  thee  both  in  will  and  deed  ;  who  with  the  Son  and  the  Holy  Ghost,  art  one 
God,  world  without  end.     Amen. 

The  grace  of  our  Lord  Jesus  Christ,  &,c. 


SATURDAY   EVENING. 

O  God,  forasmuch  as  without  thee  we  are  not  able  to  please  thee,  we  pray  thee  to  grant 
us  the  assistance  of  thy  Holy  Spirit,  that  we  may  worship  thee  in  spirit  and  in  truth,  and 
present  an  acceptable  service  before  thee,  through  the  mediation  of  thy  Son.  May  the 
precepts  of  thy  holy  Word  give  us  a  right  understanding  in  all  things,  that  guided  by  thy 
clear  light  of  truth,  and  aided  by  the  powerful  influences  of  the  Spirit,  we  may  fight  the 
good  fight  of  faith,  and  lay  hold  on  eternal  life.  Thus  quickened  by  thy  testimonies,  may 
we  daily  grow  in  grace,  and  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ,  in 
whose  name  alone  we  present  all  our  petitions  for  grace  and  mercy.     Amen. 

Almighty  and  most  merciful  God,  the  helper  of  all  who  flee  to  thee  for  succour, 
we  again  acknowledge  and  bewail  our  manifold  sins  and  wickedness,  which  we,  from  time 
to  time,  most  grievously  have  committed  by  thought,  word,  and  deed,  against  thy  Divine 
Majesty.     We  have  abused  thy  favours  ;  we  have  disregarded  thy  mercies  ;  we  have  slight- 


792  SATURDAY  EVENING. 

ed  thy  warnings  and  admonitions.  O  Lord,  have  mercy  upon  us,  and  let  thy  just  anger 
be  turned  away  from  us ;  and  that  not  for  any  thing  in  us,  who  are  vile  and  miserable  sin- 
ners, but  for  the  sake  of  the  most  precious  death  and  merits  of  thy  dear  Son,  our  Saviour, 
Jesus  Christ.     Amen. 

O  MOST  MERCIFUL  GoD  AND  HEAVENLY  Father,  grant  US,  wc  besccch  thee,  pardon 
and  peace,  that  evermore  rejoicing  in  thy  love,  and  satisfied  with  thy  favour,  we  may  cease 
from  all  sinful  desires,  and  set  our  affections  on  things  above.  Grant  us  the  comfort  and 
unction  of  the  Holy  Ghost.  Renew  whatever  is  decayed  in  us  by  the  fraud  and  malice  of 
the  devil,  by  the  enticements  of  the  world,  or  by  the  evil  of  our  own  hearts.  Revive  and 
strenolhen  our  faith  and  hope,  and  increase  our  love  by  fresh  views  of  the  love  of  Christ. 
O,  quicken  our  souls  in  all  true  godliness,  and  order  all  our  conversation  and  our  con- 
duct by  the  rules  of  thy  most  holy  Word. — To  these  petitions  for  ourselves,  we  desire  to 
add  our  intercessions  for  all  mankind.  Let  thy  continual  pity  cleanse  and  defend  thy 
Church.  Enlarge  her  borders,  by  the  conversion  of  both  Jews  and  Gentiles  to  the  faith 
of  Christ.  Regard  with  thy  especial  favour,  and  strengthen  with  thy  heavenly  grace,  all 
Bishops,  Pastors,  and  Missionaries  of  thy  Church,  with  the  people  committed  to  their 
charge.  Bless  the  rulers,  and  the  people,  of  these  United  States,  with  perpetual  union, 
peace  and  safety.  We  commend  to  thy  fatherly  care  the  aged  and  the  young,  the  poor, 
the  sick,  and  the  afflicted ;  together  with  all  our  dear  relatives,  friends  and  benefactors. 
Let  all  unite  to  praise  the  name  of  the  Lord,  whose  name  only  is  excellent,  and  his  glory 
above  all  the  earth,  through  Jesus  Christ  our  Lord.     Ame7i. 

Almighty  God,  our  Heavenly  Father,  we  yield  thee  most  humble  and  hearty 
thanks  for  all  thy  mercies,  and  especially  for  every  favour  and  assistance,  every  comfort 
and  deliverance  of  the  past  day,  and  the  past  week.  We  adore  thee  for  the  revelation  of 
thy  will,  for  the  gift  of  thy  Son,  and  all  the  means  of  grace,  and  we  bless  thee  that  thou 
hast  brought  us  into  thy  fold,  and  to  all  the  privileges  which  pertain  to  it.  May  we  ever- 
more give  thanks  to  thee  in  thy  holy  Church,  and  constantly  shew  forth  thy  praise,  not  only 
with  our  lips,  but  in  our  lives.  And  being  still  kept  by  thy  providence,  and  aided  by  thy 
grace,  may  we,  from  day  to  day,  and  from  week  to  week,  joyfully  serve  and  praise  thee, 
till,  through  the  merits  and  mediation  of  Christ  our  Saviour,  we  shall  be  admitted  to  thy 
heavenly  presence,  to  serve  and  praise  thee  through  all  ages,  world  without  end.    Amen. 

The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and  the  fellowship  of  the 
Holy  Ghost,  be  with  us  all  evermore.     Ameri. 


(793) 


ALPHABETICAL  LIST  OF  AUTHORS, 


WHOSE  WORKS  ARE  CITED  IN  THIS  EDITION  OF  THE  BOOK  OF  COMMON  PRAYER. 


AUTHORS. 

BARROW,  Isaac,  D.   D.  Master  of  Trinity 
College,  Cambridge, 

Rennet,  Thomas,  D.  D.  Rector  of  St,  James',  Col- 
chester,       

Beveridge,  William,  D.  D.  Bishop  of  St.  Asaph, 

Bisse,  Thomas,  D.  D.  Canon  of  Hereford,  .    .    . 

Brewster,  John,  M.  A.  Rector  of  Egglescliffe, 
Durham, 

Burkitt,  William,  M.  A.  Vicar  of  Dedhara,  Essex, 

Burn,  Richard,  D.  L.  L.  Chancellor  of  the  Dio-  > 
cese  of  Carlisle, S 

Burnet,  Gilbert,  D.  D.  Bishop  of  Salisbury,    . 

Clutterhuck,  J.  Gent, 

Collis,  Thomas,  M.  A.  Rector  of  Beaconsfield, 

Comber,  Thomas,  D.  D.  Dean  of  Durham, .    . 

Cosine,  J.  D.  D.  Bishop  of  Durham,    .... 
Dehon,  Theodore,  D.  D.  Bishop  of  South  Carolina, 
Gibson,  Edmund,  D.  D.  Bishop  of  London, 

Hall,  Joseph,  D.D.BishoTp  of  "Norwich,  .    .    . 

Hammond,  Henry,  D.  D.  Canon  of  Christ  Church 
HoBART,  John   Henry,  D.  D.  Bishop  of  New 

York 

Hole,  Matthew,  D.  D.  Rector  of  Exeter  College^ 

Oxford, 

Hooker,  Richard,  M.  A.  Master  of  the  Temple, 
Home,  George,  D.  D.  Bishop  of  Norwich,  .  . 
Horsley,  Samuel,  D.  D.  Bishop  of  St.  Asaph,  . 
Jarvis,  Samuel  F.,  D.  D.  Rector  of  St.  Paul's, 

Boston, 

Laurance,  Richard,  D.  D 

UEstrange.  Hamon,  Esq 

Lowth,  Robert,  D.  D.  Bishop  of  London, .  .  . 
MooRE,  RicHARDj  D.  D.  Bishop  of  Virginia, 


Nelson,  Robert,  Esq.  .    . 
Nicholls,  William,  D.  D. 


Overall,  John,  D.  D.  Bishop  of  Norwich,  . 
Patrick,  Simon,  D.  D.  Bishop  of  Ely, 
Pearson,  John,  D.  D.  Bishop  of  Chester, 

Poole,  Matthew,  M.  A 

Porteus,  Beilby,  D.  D.  Bishop  of  London, 
100 


WORKS  CITED. 

Sermons  of  Obedience  to  our  Spiritual  Guides  and 
Governors. 

Paraphrase  with  Annotations  on  the  Common 
Prayer ;  and  Directions  for  studying  the  Thirty- 
nine  Articles. 

Sermons  on  the  Institution  of  Ministers,  and  on 
their  manner  of  Institution  with  us. 

The  Beauty  of  Holiness  in  the  Common  Prayer  ; 
and  Decency  and  Order  in  Puhlic  Worship. 

Lectures  on  the  Acts  of  the  Apostles ;  and  Practi- 
cal reflections  on  the  Ordination  Services. 

Practical  Exposition  of  the  New  Testament. 

Ecclesiastical  Law. 

Exposition  of  the  Thirty-nine  Articles. 
Vindication  and  Explanation  of  the  Liturgy. 
Rubric  of  the  Church  of  England  examined. 
Companion  to  the  Temple,  2  vols,  fol.;  and  Short 

Discourses  on  the  Common  Prayer,  1  vol.  8vo. 
Notes  subjoined  to  Dr.  Nicholls'  Comment. 
Sermons. 

On  the  Excellent  use  of  Psalmody. 
Contemplations  on  Holy  Scripture,  and  Paraphrase 

on  hard  Texts  in  the  Psalms. 
Commentary  on  the  Psalms. 
Introduction  to  the  Book  of  Common  Prayer,  and 

Sermon  on  Confirmation. 

Practical  discourses  on  the  Liturgy. 

Ecclesiastical  Polity,  Book  the  fifth. 
Sermons  ;  and  Commentary  on  the  Psalms. 
Translation  of  the  Psalms,  with  Notes. 

Sermon  on  Regeneration. 

Bampton  Lectures. 

Alliance  of  Divine  Offices. 

English  Grammar. 

Convention  Sermon. 

Companion  for  the   Festivals  and  Fasts  of  the 

Church  of  England. 
Comment  on  the  Book  of  Common  Prayer,  &c. ; 

and  Supplement  to  the  Commentary. 
Notes  subjoined  to  Dr.  Nicholls'  Comment. 
Paraphrase  on  the  Psalms. 
Exposition  of  the  Creed. 
Annotations  on  the  Psalms. 
Lectures  on  St.  Matthew's  Gospel. 


794  LIST  OF  AUTHORS. 

Pott,  Joseph  Holden,  M.   A.   Archdeacon    of>  sermons  for  the  Sundays  throughout  the  Year. 

London,      * 

Rogers,  Thomas,  M.  A.  Master  of  the  Gram-  }  Lectures  on  the  Morning  Service. 

raar  School,  &c.  Wakefield, > 

Sandford  Daniel,  D.  D.  Bishop  of  Edinburgh,     .  Lectures  on  the  Epistles  in  Passion  Week. 

Seabury,  Samoel,  D.  D.  Bp.  of  Connecticut    .    .  Sermons. 

.S'ec/cer,  TAoTnaSjD.L.  L.  Archbishop  of  Canter-)  Sermons,  vol.  6  :    and  Lectures   on    the   Church 

bury >  Catechism. 

Sharp,  Thomas,  D.  D.  Archdeacon  of  Northum-  >  ^^^^^^^  ^^  ^^^  ^^^^.^  ^^^  ^^^^^^^ 

berland, ' 

Shepherd,  John,  M.  A.  Vicar  of  Pattiswick,  .    .   .  Elucidation  ofthe  Service  ofihe  Church  of  England. 

Sparrow.  Anthony,  D.  D.  Bishop  of  Norwich,  .   .  Rationale  on  the  Book  of  Common  Prayer. 

^  ^   ^          r  ^         L  Paraphrase  and  Comment  on   the   Epistles   and 

Stanhope,  George,  D.  D.  Dean  of  Canterbury,  .    .  Gospels. 

Taylor,  Jeremy,  D.  D.  Bishop  of  Downe  and  )  ^^^  ^^^^^  Exemplar. 

Connor, * 

^            ^  x^  T,.  1         CT  ■      1  Elements  of  Christian  Theology,  vol.  2,  on  the 

Tomline,  George,  D.  D.  Bishop  of  Lmcoln,  .    .    .  Thirty-nine  Articles. 

Travell.  F.  T,  M.  A.  Rector  of  Upper  Slaugh-  >  p^      ^rase  and  Notes  on  the  Psalms. 

ter,  Glouceslerslure, 5 

Exposition  of  the  Book  of  Common  Prayer ;  and 

Veneer,  John,  Rector  of  St.  Andrew's,  Chichester,  Exposition  ofthe  Thirty-nine  Articles. 

Vincent,  William,  D.  D.  Dean  of  Westminster,  Sermons  on  the  Creeds. 

Wake,  William,  D.  D.  Archbishop  of  Canterbury,  Exposition  of  the  Church  Catechism. 

Waldo,  Peter,  Esq Commentary  on  the  Liturgy. 

IFe/cAma?i,  Udxrard,  M.  A.  Archdeacon  of  Car- >  .^  ,            .     „,  .  ,             ... 

,.            '                '                                            }  Notes  on  the  Thirty-nine  Articles, 

digan, 3 

Wheally,  Charles,  M.  A.  Vicar  of  Brent  and  )  Rational  Illustration  of   the  Book    of   Common 

Fumeux  Pelhara,  Hertfordshire, S  Prayer. 

Memoirs  of  the  Church,  Lectures  on  the  Cate- 

VVhite,  William,  D.  D.  Bishop  of  Pennsylvania,  chism,  and  Comparison  of  the  Calvinistic  and 

Arminian  Controversy. 

Wilson,  Thomas,  D.  D.  Bishop  of  Sodor  and  Man  Introduction  to  the  Lord's  Supper. 


(795) 


RECOMMENDATIONS. 


Ai  the  time  Bishop  Brownell  announced  his  intention  to  prepare  and  publish  a  Com- 
mentary  on  the  Book  of  Common  Prayer^  he  received  the  following  letters  in  rela- 
tion to  it. 


Philadelphia,  Dec.  29th,  1821. 
Rt.  Rev.  and  Dear  Sir, 

I  have  just  now  received  your  letter  of  the  26th 
inst.  informing  me  that  you  contemplate  the  prepar- 
ing and  the  publishing  of  a  book  of  Common  Prayer, 
with  a  Commentary  on  the  different  services,  ac- 
commodated to  the  alterations  of  the  English 
Liturgy  by  our  American  Church.  The  last  circum- 
stance is  especially  desirable,  there  being  as  yet 
nothing  of  the  kind.  And  your  connecting  the 
Commentary  with  the  text,  will  very  much  further 
the  purpose  of  introducing  the  former  into  famihes, 
and  of  promoting  a  more  general  information  of 
the  grounds  of  our  institutions.  Wishing  you 
success  in  your  undertaking,  I  remain 
Your  affectionate  Brother, 

WM.  WHITE. 

Rt.  Rev.  Thos.  C.  Brownell. 

I  do  cordially  concur  in  the  foregoing  sentiments 
of  the  Presiding  Bishop. 

JOHN  HENRY  HOBART. 

Bristol,  Jan.  4,  1822. 

Tnough  we  have  several  Commentaries  on  our 
Prayer  Book,  and  explanations  of  the  Liturgy,  I  am 
decidedly  of  opinion  that  no  one  of  them  is  exactly 
what  is  wanted  in  families,  and  for  common  use. 
A  work  of  this  kind,  so  judiciously  compiled  as  to 
comprise  what  is  most  essential  and  interesting  in 
the  history  and  exposition  of  the  Book  of  Common 
Prayer,  with  the  addition  of  a  much  larger  proportion 
than  we  usually  have  of  practical  remarks,  calculated 
to  promote  the  right  use  of  it,  would  be  a  valuable 
acquisition  to  our  theological  libraries  ;  and  I  rejoice 
to  learn  that  you  think  of  devoting  some  part  of 
your  time  to  such  a  work. 

I  am,  respectfully,  your  Friend  and  Brother, 
ALEX.V.  GRISWOLD. 

Rt.  Rev.  Thomas  C.  Brownell. 

Richmond,  (Vir.)  Jan.  19,  1822. 
Rt.  Rev.  and  Dear  Sir, 

I  have  received  your  communication  upon  the 
subject  of  the  Liturgy,  and  shall  be  happy  in 
affording  you    every  encouragement  in  the  ac- 


complishment   and  circulation  of  your    intended 
work. 

Never  was  there  a  system  of  devotional  exercises 
constructed  with  so  much  piety,  or  so  well  calculated 
to  meet  the  views  of  an  intelligent  worshipper.  It 
is  my  fervent  prayer,  that  the  same  spirit  which 
animated  those  who  arranged  the  service  of  the 
Church,  may  accompany  your  efforts  in  the  expla- 
nation of  its  beauties,  and  the  recommendation  of 
its  observance. 

With  sentiments  of  unfeigned  regard,  believe 
me.  Right  Reverend  and  Dear  Sir,  your  affectionate 
Friend  and  Brother, 

RICHARD  CHANNING  MOORE. 

Baltimore,  Jan.  3,  1822. 
Rt.  Rev.  and  Dear  Sir, 

I  am  very  much  pleased  to  learn  that  you  have 
determined  to  carry  into  effect  the  design  you  were 
pleased  to  intimate  to  me,  at  the  last  Convention, 
with  regard  to  the  Commentary  on  the  Book  of 
Common  Prayer.  It  will  be  a  most  valuable  ac- 
quisition to  the  Episcopal  families  in  the  United 
States.  The  "Family  Bible"  and  this  Commen- 
tary, will  constitute  a  very  complete  domestic 
Library. 

With  sincere  regard  and  affection,  I  am  your 
Brother  in  Christ, 

JAMES  KEMP. 

Rt.  Rev.  Bishop  Brownell. 


New  Brunswick,  Jan.  8,  1822. 
Rt.  Rev.  and  Dear  Sir, 

The  compilation  of  a  Commentary  on  the  Com- 
mon Prayer  Book  of  our  Church,  which  you  express 
a  design  to  undertake,  will  doubtless  be  a  very  use- 
ful and  laudable  work.  For,  though  many  excellent 
Commentaries  already  exist,  they  are  in  the  hands 
of  but  few  persons  ;  partly  from  the  circumstance 
that  they  are  not  adapted  to  the  book  of  Common 
Prayer  of  the  American  Church,  as  altered  from 
that  of  the  Church  of  England ;  and  partly  from  the 
scarcity  of  copies. 

Besides,  but  few  people  can  conveniently  bear  the 
expense  of  purchasing  a  number  of  works  on  the 
same  subject.  A  careful  and  judicious  compilation 
from  the  most  esteemed  among  them,  adapted  to 


796 


RECOMMENDATIONS. 


ihe  Common  Prayer  Book  of  the  American  Church, 
would  therefore  put  it  ia  the  power  of  many  per- 
sons, especially  Clergymen  with  small  salaries,  to 
furnish  themselves  with  whatever  is  most  useful 
of  such  necessary  information.  Your  design, 
therefore,  me-ets  with  my  approbation,  and  I  heartily 
wish  you  success  in  the  performance  of  it. 

With  very  great  regard  and  affection,  I  am,  Right 
Reverend  and  Dear  Sir,  your  Friend  and  Brother, 

JOHN  CROES. 

Rt.  Rev.  Dr.  Brownell. 


Charleston,  Jan.  20,  1822. 
Rt.  Rev.  and  Dear  Sir, 

The  work  which  you  are  contemplating  is  cer- 
tainly a  desideratum  :  and  may  be  made  the  vehicle 


throughout  our  Church  in  these  States,  of  a  kind 
of  information  which  is  too  little  found  among  iis 
members.  The  old  standard  works  on  the  Com- 
mon Prayer  are  not  to  be  had  by  people  in  general ; 
and  the  more  recent  popular  works,  of  which  I  es- 
teem Shepard's  (unhappily  left  unfinished)  the 
most,  having  not  been  reprinted  in  this  country,  are 
very  little  known.  Persuaded  that  practical  Chris- 
tianity can  in  no  way  be  better  promoted,  than  by 
causing  the  Book  of  Common  Prayer  to  be  rightly 
understood  and  used,  I  look  upon  your  design  with 
very  great  satisfaction,  and  trust  it  will  be  blest  to 
a  result  both  honorable  and  useful  to  the  Church. 

I  am.  Dear  Sir,  Avith    very  great  regard,  your 
Friend  and  Brother, 

N.  BO  WEN. 

Bishop  Brownell. 


The  following  Recommendations  have  been  received  by  the  publisher  of  the  stereo- 
type edition,  and  they  will  show  the  estimation  in  which  the  work  is  now  held  by 
the  Bishops  and  clergy  of  the  Church  : 


From  the  Rt.  Rev.  Jackson  Kemper,  D.  D. 

I  consider  Bishop  Brownell's  Family  Prayer 
Book  an  excellent  work,  and  rejoice  to  learn  that 
Mr.  Blake  intends  to  publish  a  second  edition.  This 
useful  volume  will,  I  trust,  be  extensively  circulated 
among  the  members  of  the  Church. 

St.  Louis,  March  16th,  1840. 

From  the  Rt.  Rev,  William  H.  De  Lancey,  D.  D. 

The  high  character  of  Bishop  Brownell's  Family 
Prayer  Book  is  so  firmly  established  as  not  to  need 
commendation,  and  I  cordially  unite  in  recommend- 
ing it  as  well  worthy  of  extended  circulation  among 
Churchmen  and  others. 

Geneva^  November  \bth,  1840. 

From  the  Rev.  Benjamin  I.  Haight,  Rector  of 
All  Saints  Church,  Nexo  York. 

It  seems  to  me  almost  superfluous  to  add  one 
word  in  commendation  of  a  volume  compiled  and 
edited  by  such  a  man  as  Bishop  Brownell,  from  the 
works  of  the  most  approved  divines  and  liturgical 
writers  of  the  Anglican  and  American  Churches — 
as  Shepherd,  and  NichoUs,  and  Sparrow,  and  Bisse, 
and  Comber,  and  Wheatley,  and  Hole,  and  Seeker, 
and  Home,  and  Stanhope,  and  White,  and  Dehon, 
and  Hobart,  and  many  others  of  no  less  note  and 
excellence.  I  hope  you  will  meet  with  ample  en- 
couragement in  the  publication  of  the  work.  A. 
better  book  for  the  families  of  Churchmen  it  would 
not  be  easy  to  find. 

New  York,  August  2Uh,  1840. 

From  ihe  Rt.  Rev.  Charles  P.  Mcllvaine,  D.  D. 
You  have  requested  my  opinion  as  to  the  pub- 


lication of  a  stereotype  edition  of  Bishop  Brownell's 
Family  Prayer  Book.  You  need  no  opinion  from 
me  of  the  merits  of  the  work  itself.  A  new  and 
cheap  edition  would  certainly  be  very  much  in  time 
at  present,  and  if  so  published  as  to  be  conveniently 
accessible  to  families  generally  in  our  Dioceses, 
would  certainly  be  of  great  service  to  their  intelli- 
gent and  affectionate  union  with,  and  participation 
in,  the  excellent  fitness,  as  well  as  Scripture  sound- 
ness and  devotional  beauty  of  our  Liturgy 
Gamhier,  January,  1840. 

From  the  Rt.  Rev.  IVilliam  R.  Whittingham, 
D.  D.  Bishop  of  Maryland. 
I  am  happy  to  learn  that  you  are  about  to  publish 
Bishop  Brownell's  Prayer  Book  in  a  new  edition ; 
and  happier  to  have  had  occasion  to  know  that 
copies  of  the  old,  though  sought  after,  were  so  scarce 
as  to  be  virtually  inaccessible. 

Respectfully,  vour  obedient  servant, 

W.  R.  WHITTINGHAM. 
Mr.  Alexander  V.  Blake. 

From    the   Right    Reverend    Christopher    E. 

Gadsden,  D.  D.  Bishop  of  South  Carolina. 

I  concur  with  Bishop  AVhittingham,  in  regard 
to  the  Family  Prayer  Book.  I  have  had  a  copy  of 
the  first  edition,  and  valued  the  work  for  its  inetruc- 
tion  ;  and  in  particular  for  giving  us  the  remarks  of 
various  Liturgical  writers.  Who  would  not  rather 
have  a  work,  like  Pool's  Synopsis,  which  comprises 
the  comments  of  many  most  intelligent,  learned, 
and  pious  writers,  than  the  production  of  a  single 
mind  and  heart,  however  able  and  good  the  indi- 
vidual might  be  ? 


RECOMMENDATIONS. 


797 


From    the    Rev.    Stephen    H.    Tyng,    D.    D. 
Church  of  the  Epiphany,  Philadelphia. 
I  cheerfully  add  my  recommendation  to  this  new- 
effort  to  increase  the  circulation  of  Bishop  Brown- 
ell's  Family  Prayer  Book October  1st,  1840. 

Fro'/n  the  Rev.  Henry  W.  Duchachet,  D.  D. 
St.  Stephen^s  Church,  Philadelphia. 
I  deem  it  something  like  presumption  to  say  any 
thing  in  praise  or  commendation  of  Bishop  Brown- 
ell's  Commentary  on  the  Book  of  Common  Prayer; 
yet,  being  desired  to  give  my  opinion,  though  it 
can  avail  but  little,  I  most  cheerfully  say,  I  approve 
of  it  highly,  and  would  like  to  have  it  in  every 
family  in  my  cure. 


From  the  Rev.  William  H.  Odenheimcr,  Rector 
of  St.  Peter^s  Church,  Philadelphia. 
The  numerous  testimonials  to  the  high  value  of 
Bishop  Brownell's  work  on  the  American  Ritual, 
must  bespeak,  for  this  second  edition,  a  right  hearty 
welcome.  To  the  intelligent  Churchman  or  Dis- 
senter, seeking  to  know  the  history,  doctrinal  rich- 
ness, and  catholic  spirit  of  the  Prayer  Book,  the 
mass  of  information  collected  and  digested  in  the 
present  volume  is  invaluable. 

From  the  Rev.  Henry  J.  Morton,  Rector  of  St. 
Jameses  Church,  Philadelphia. 
The  work  of  Bishop  Brownell  on  the  Book  of 
Common  Prayer,  is  a  very  valuable  Commentary, 
giving  to  the  reader  full  information  concerning  the 
meaning,  origin,  orders,  etc. ,  of  the  various  rites 
and  ceremonies  of  the  Church  ;  and  I  would  strong- 
ly recommend  it  to  the  attention  of  all  who 
desire  instruction  in  these  matters. 


From  the   Rev.  John  J.    Kerr,   Rector  of  St. 
Mark's  Church,  Philadelphia. 
I  heartily  unite  in  recommending  the  "  Bishop 
Brownwell's  Family  Prayer  Book"  as  a  most  valu- 
able work,  to  all  who  are  seeking  information  on  the 

important  subject  of  which  it  treats 

October  5th,  1840. 

From  the  Rev.  J.  C.  Clay,  Rector  of  the  Sweed- 
ish  Churches  in  and  near  Philadelphia. 
I  cheerfully  concur  in  the  opinions  above  express- 
ed in  relation  to  Bishop  Brownell's  Family  Prayer 
Book,  and  consider  it  a  work  of  great  value.    .  .  . 
October  5th,  1840. 


From  the  Rev.  John  B.  Clemson,  Rector  of  the 
Church  of  the  Ascension,  Philadelphia. 
I  was  a  subscriber  to  the  first  edition  of  Bishop 


Brownell's  Family  Prayer  Book,  and  after  a  fami- 
liar use  of  it  for  some  years,  can  most  cordially  re 
commend  it October  6th,  1840. 

From  the  Rev.  Charles  H.  Alden,  Philadelphia. 
I  rejoice,  greatly,  at  the  prospect  of  seeing  Bish- 
op Brownell's  admirable  Commentary  at  the  com- 
mand of  Churchmen  generally.  Its  use  will  secure 
a  rich  return  of  valuable  instruction  to  all  desirous 
of  information  in  relation  to  the  Liturgy  of  the 
Church October  19lh,  1840. 

From  the  Rev.  Richard  D.  Hall,  Rector  of  St. 
Mary^s  Church,  West  Philadelphia. 
I  readily  concur  with  my  brethren  in  recommend- 
ing Bishop  Brownell's  work  on  the  Common  Pray- 
er to  the  members  of  the  Protestant  Episcopal 
Church,  and  all  persons  seeking  information  on  thft 
subject  of  the  Church. 

From  the  Right  Rev.  Benjamin  T.  Onderdonk, 
D.  D.  New  York. 
I  am  happy  to  hear  of  the  projected  new  edition 
of  Bishop  Brownell's  Commentary  on  the  Book 
of  Common  Prayer.  Believing  the  work  to  be  a 
highly  valuable  and  useful  one,  I  sincerely  hope 
that  the  edition  will  be  liberally  patronized. 

From  the  Rev.   John  Murray  Forbes,   of  St. 
Luke's  Church,  New  York. 
At  the  request  of  the  publisher,  I  am  happy  to 
state  my  concurrence  in  the  recommendations  given 
of  Bishop  Brownell's  edition  of  the  Prayer  Book. 
September  15th,  1840. 

From  the  Rev.  Benjamin  C.  Cutler,  D.  D.  of 
St.  Ann's  Church,  Brooklyn,  N.  Y. 
The  subscriber  will  be   happy   to   see   a  new 
edition  of  Bishop  Brownell's  Prayer  Book,  and  will 
recommend  to  his  parishioners  to  procure  a  copy. 
September  15th,  1840. 


From  the  Rev.  Daniel  Burhans,  D.  D.  New 
Haven. 
It  is  with  much  pleasure  that  I  can  cordially 
unite  with  my  brethren  in  recommending  the  ex- 
cellent compilation  of  the  Family  Prayer  Book,  by 
the  Right  Reverend  Dr.  Browueli,  and  commend 
it  to  all  Episcopalians. 

From  the  Rev.  Kingston   Goddard,  Rector  of 
Christ  Church,  Brooklyn,  N.  Y. 
As  there  seems  to  be,  in  the  community,  a  grow- 
ing desire  to  know  more  of  the  peculiar  character 


798 


REC0MMENDA110NS. 


and  claims  of  the  Episcopal  Church  I  earnestly  re- 
commend my  people  to  become  so  well  acquainted 
with  the  Church  of  their  choice  and  love^  that  they 
may  be  able  to  give,  to  every  man  that  asketh,  a 
reason  of  the  hope  that  is  in  them.  I  know  of 
no  better  means  for  enabling  them  to  do  this  than 
the  Commentary  on  the  Prayer  Book,  by  Bishop 
Brownell. 


From  the  Rev.  John  F.  Shroeder,  D.  D.  Rector 
of  St.  Ann's  Hall,  Flushing,  N.  Y. 
It  affords  me  great  pleasure  to  express  my  favor- 
able opinion  of  the  excellent  Family  Prayer  Book, 
edited  by  the  Rev.  Dr.  Brownell,  and  to  recom- 
mend it  to  all  my  friends,  as  a  work  which  ought 
to  have  a  place  in  the  library  of  every  devout  Chris- 
tian. 


From  the  Right  Reverend  John  Henry  Hopkins, 
D.  D.  Vermont,  dated  Nov.  10th,  1840. 
In  reply  to  your  letter,  which  absence  from  home 
and  much  pressing  occupation  have  prevented  ray 
sooner  answering,  it  gives  me  much  pleasure  to 
state  my  satisfaction  with  the  proposed  republica- 
tion of  Bishop  Brownell's  Family  Prayer  Book. 
I  have  been  the  owner  of  a  copy  of  the  first  edition. 


for  about  fifteen  years  ;  and  have  always  regarded 
it  as  a  highly  useful  work.  The  better  it  is  known, 
I  am  persuaded,  the  more  it  will  be  esteemed. 


From  the  Rev.  Francis  L.  Hawks,  D.  D.  Rec- 
tor of  St.  Thomas's  Church,  New  York. 
I  have  always  deemed  Bishop  Brownell's  Prayer 
Book  the  best  compilation  for  general  use  among 
the  members  of  our  communion,  and  while  I  know 
that  its  merits  render  individual  recommendation 
unnecessary,  I  may  be  permitted  to  express  my 
gratification  in  the  prospect  of  a  new  edition. 


From  the  Rev.  Joseph  H.  Price,  Rector  of  St. 
Stephen's  Church,  New  York. 

I  fuUv  and  most  cordially  concur  in  the  above 
recommendation  of  the  Rev.  Dr.  Hawks. 

September  14th,  1840. 


From  the  Rev.  Benjamin  Dorr,  D.  D.  Rector  oj 
Christ  Church,   Philadelphia. 
I  take  pleasure  in  recommending  the  above,  and 
in  expressing  the  wish  that  it  may  be  in  the  hands 
of  every  Episcopalian October  1st,  1840. 


It  is  also  recommended  hy  the  following  Persons. 


The  Right  Rev.  Henr)^  U.  Onderdonk,  D.  D., 
Bishop  of  the  Diocese  of  Pennsylvania. 

The  Rev.  William  Suddards,  Rector  of  Grace 
Church,  Philadelphia. 

The  Rev.  William  Berrian,  D.  D.,  Rector  of 
Trinity  Church,  New  York. 

The  Rev.  Edward  Y.  Higbee,  Assistant  Min- 
ister of  Trinity  Church,  New  York. 

The  Rev.  WiUiara  M.  Carmichael,  D.  D.,  Rec- 
tor of  St.  George's  Church,  Hempstead,  N.  Y. 

The  Rev.  John  A.  Clark.  D.  D.,  Rector  of  St. 
Andrew's  Church,  Philadelphia. 

The  Rev.  Henry  Anthon,  D.  D.,  Rector  of  St. 
Mark's  Church,  New  York. 

The   Rev.   Harry  Croswell,  D.  D.,  Rector  of 
Trinity  Church,  New  Haven. 

The  Right  Rev.  George  Washington  Doane, 
D.  D.,  Bishop  of  the  Diocese  of  New  Jersey. 

The  Rev.  Jonathan  WainAvright,  D.  D.,  Assis- 
tant Minister  of  Trinity  Church,  New  York. 

The  Rev.  Antoine  Verren,  Rector  of  the  French 
Church,  New  York. 

The  Rev.  Frederick  J.  Goodwin,  Rector  of  St. 
George's  Church,  Flushing,  Long  Island. 

The  Rev.  Cranmore  Wallace,  Charleston,  S.  C. 


The  Rev.  Thomas  W.  Coit,  D.  D.,  Rector  ot 
Trinity  Church,  New  Rochelle,  N.  Y. 

The  Rev.  Washington  Van  Zandt,  Rector  of 
Grace  Church,  Rochester,  N.  Y. 

The  Rev.  Thomas  M.  Clark,  Rector  of  Grace 
Church,  Boston,  Mass. 

The  Rev.  John  L.  Watson,  Assistant  Minister 
of  Trinity  Church,  Boston,  Mass. 

The  Rev.  William  E.  Wyatt,  D.  D.,  Rector  of 
St.  Paul's  Church,  Baltimore,  Md. 

The  Rev.  W.  Walton,  Rector  of  St.  Paul's 
Church,  Tompkinsville,  Staten  Island. 

The  Rev.  John  P.  K.  Henshaw,  D.  D.,  Rector 
of  St.  Peter's  Church,  Baltimore. 

The  Rev.  Caleb  S.  Henry,  D.  D.,  Professor  m 
University  of  New  York. 

The  Rev.  John  C.  Rudd,  D.  D.  Utica,  N.  Y. 

The  Rev.  Hugh  Smith,  D.  D.,  Rector  of  St.  Pe- 
ter's Church,  New  York. 

The  Rev.  WilUam  Richmond,  Rector  of  Zion 
Church,  New  York. 

The  Rev.  Lot  Jones,  Minister  of  the  Church  of 
the  Epiphany,  New  York. 

The  Rev.  John  Coleman,  Rector  of  Trimly 
Church,  Philadelphia. 


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